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Brihat Parāśara Horā Sāstra

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Index of Contents

Ch. 1. The Creation

I prostrate before the lotus-feet of Lord Vighneswara, offspring of Uma, the cause of destruction of sorrow, who is served by Mahābhutas (the five great elements of the universe) etc., who has the face of a tusker and who consumes the essence of Kapittha and Jambu fruits.

1-4. Offering his obeisance to all-knowing Mahārishi Parāśar and with folded hands, Maitreya said: “O venerable Mahārishi, Jyotish, the supreme limb of the Vedas, has three divisions, viz. Horā, Ganita and Samhita. Among the said three divisions Horā, or the general part of Jyotish is still more excellent. I desire to know of its glorious aspects from you. Be pleased to tell me, how this Universe is created? How does it end? What is the relationship of the animals, born on this earth, with the heavenly bodies? Please speak elaborately.”

5-8. Mahārishi Parāśar answered. O Brahmin, your query has an auspicious purpose in it for the welfare of the Universe. Praying Lord Brahma and Śrī Sarasvatī, his power (and consort) and Sūrya, the leader of the Grahas and the cause of Creation, I shall proceed to narrate to you the science of Jyotish, as heard through Lord Brahma. Only good will follow the teaching of this Vedic Science to the students, who are peacefully disposed, who honour the preceptors (and elders), who speak only truth and are godfearing. Woeful forever, doubtlessly, will it be to impart knowledge of this science to an unwilling student, to a heterodox and to a crafty person.

9-12. Śrī Vishnu, who is the Lord (of all matters), who has undefiled spirit, who is endowed with the three Gunas, although he transcends the grip of Gunas (Gunatita), who is the Author of this Universe, who is glorious, who is the Cause and who is endowed with valour, has no beginning. He authored the Universe and administers it with a quarter of his power. The other three quarters of Him, filled with nectar, are knowable only to the philosophers (of maturity). The Principal Evolver, who is both perceptible and imperceptible in Vasudeva. The
Imperceptible part of the Lord is endowed with dual powers, while the Perceptible with triple powers.

13-15. The three powers are Śrī Shakti (Mother Lakshmi) with Sattva-Gun, Bhū Shakti (Mother-Earth) with Rajo-Gun and Nīl Shakti with Tamo-Gun. Apart from the three, the fourth kind of Vishnu, influenced by Śrī Shakti and Bhoo Shakti, assumes the form of Shankarshan with Tamo-Gun, of Pradyumna with Rajo-Gun and of Anirudh with Sattva-Gun.

16-17. Mahatatwa, Ahamkar and Ahamkar Murti and Brahma, are born from Shankarshan, Pradyumna and Anirudh, respectively. All these three forms are endowed with all the three Gunas, with
predominance of the Gun due to their origin.

18-19. Ahamkar is of three classes, i.e. with Sattvic, Rajasic and Tamasic dispositions. Divine class, sensory organs and the five primordial compounds (space, air, fire, water and earth) are, respectively, from the said three Ahamkaras.

20. Lord Vishnu, coupled with Śrī Shakti, rules over the three worlds. Coupled with Bhoo Shakti, He is Brahma causing the Universe. Coupled with Neel Shakti, He is Shiva, destroying the Universe.

21-24. The Lord is in all beings and the entire Universe is in Him. All beings contain both Jivatma and Paramatmāńśas. Some have predominance of the former, while yet some have the latter in predominance. Paramatmāńś is predominant in the Grahas, viz. Sūrya etc. and Brahma, Shiva and others. Their powers, or consorts too have predominance of Paramatmāńś. Others have more of Jivatmāńś.

Ch. 2. Great Incarnations

1. Maitreya: “O Mahārishi Parāśar, are the incarnations of Vishnu, viz. Śrī Ram, Śrī Krishn etc., endowed with Jivāńś?

2. Maharishi Parashar: “O Brahmin, the four incarnations, viz. Ram, Krishn, Narasimh and Varah are wholly with Paramatmāńś. The other incarnations (than these, out of the ten) have in them Jivāńś too.

3-4. The unborn Lord has many incarnations. He has incarnated, as the 9 (Nava) Grahas to bestow on the living beings the results due to their Karmas. He is Janardan. He assumed the auspicious form of Grahas to destroy the demons (evil forces) and sustain the divine beings.

5-7. From Sūrya the incarnation of Ram, from Candr that of Krishn, from Mangal that of Narasimh, from Budh that of Buddha, from Guru that of Vaman, from Śukr that of Parashuram, from Śani that of Kurma (Tortoise), from Rahu that of Varah (Pig) and from Ketu that of Meen (Fish) occurred. All other incarnations than these also are through the Grahas. The beings with more Paramatmāńś are called divine beings.

8-13. The beings with more Jivatmāńś are (mortal) beings. The high degree of Paramatmāńś from the Grahas, viz. Sūrya etc. did incarnate, as Ram, Krishn etc. After completing the mission, the Paramatmāńśas (of the respective) Grahas again merge (in the respective) Grahas. The Jivatma portions from the Grahas take births, as human beings and live their lives
according to their Karmas and again merge in the Grahas. And at the time of Great Destruction the Grahas as well merge in Lord Vishnu. The one, who knows of all these, will become versed in the knowledge of the past, present and future. Without a knowledge of Jyotish these cannot be known. Hence, everyone should have a knowledge of Jyotish, particularly the Brahmin. The one, who, devoid of knowledge of Jyotish, blames this Vedic Science will go to the hell called ‘Raurava’ and will be reborn blind.

Ch. 3. Grah Characters and Description

1. Maitreya: “O Mahārishi, you have affectionately explained about the incarnations of Grahas. Now kindly detail their characters and dispositions.

2-3. Paraśar: “O Brahmin, listen to the account of placement of the heavenly bodies. Out of the many luminous bodies sighted in the skies some are stars, yet some are Grahas. Those, that have no movements, are the Nakshatras (asterisms).

4-6. Those are called ‘Grahas’, that move through the Nakshatras (or stellar mansions) in the zodiac. The said zodiac comprises of 27 Nakshatras commencing from Ashvini. The same
area is divided in 12 parts equal to 12 ‘Rāśis’ commencing from Mesh. The names of the Grahas commence from Sūrya. The Rāśi rising is known, as ‘Lagn’. Based on Lagn and the Grahas, joining and departing from each other, the native’s good and bad effects are deducted.

Addition from Santhanam till Sloka 7. The names of the 27 Nakshatras are Ashvini, Bharani, Krittika, Rohini, Mrigasira, Ardra, Punarvasu, Pushya, Aslesha, Magha, Purvaphalguni,
Uttaraphalguni, Hasta, Chitra, Swati, Vishaka, Anuradha, Jyeshtha, Mula, Purvashadh, Uttarashadh, Shravana, Dhanishtha, Satabhisha, Purvabhadra, Uttarabhadra, Revati.

Lagn is a very important point in the horoscope. It is the Rāśi, that rises in the East, on the latitude of birth. The apparent rising of a Rāśi is due to the rotation of the earth on its own axis at a rate of motion, causing every degree of the zodiac seemingly ascend on the eastern horizon.

Approximately, two hours are required for a Rāśi to pass via the horizon, thereby every degree taking four minutes to ascend. This duration, however, is actually dependent on the concerned latitude.

Actually Sūrya has no motion. His motion is an apparent one, as viewed from the rotating earth. Other Grahas, including the nodes, have varied rates of motion. The average daily
motions of the Grahas, which are not, however standard, are, as follows: Sūrya 1, Candr 13-15, Mangal 30-45’, Budh 65-100’, Śukr 62-82’, Guru 5-15’, Śani 2’, Rahu/Ketu 3’.

With such different motions, a Grah forms various Drishtis with others. These Drishtis through longitudinal distances have a great deal of utility in Jyotish. This is what Maharishi
Parashar suggests to be considered.

7. Details (of astronomical nature) of stars have to be understood by general rules, while I narrate to you about the effects of Grahas and Rāśis.

8-9. The positions of the Grahas for a given time be taken, as per Drikganit. And with the help of Rāśi durations, applicable to the respective places, Lagn at birth should be
known. Now, I tell you about the castes, descriptions and dispositions of the Grahas.

10. Names of Grahas. The names of the nine Grahas, respectively, are Sūrya, Candr, Mangal, Budh, Guru, Śukr, Śani, Rahu and Ketu.

11. Benefics and Malefics. Among these, Sūrya, Śani, Mangal, decreasing Candr, Rahu and Ketu (the ascending and the descending nodes of Candr) are malefics, while the rest are benefics. Budh, however, is a malefic, if he joins a malefic.

Addition from Santhanam till Sloka 12-13. When Candr is ahead of Sūrya, but within 120, she has medium strength. Between 120 to 240 she is very auspicious,( see ‘Atishubhapred’). From 240 to 0 she is bereft of strength. This is Yavanas’ view, vide P. 70 of my English Translation of Saravali. This view is, however, related to Candr’s strength, or otherwise, while waning Candr (Krishna Paksh, dark half) is a malefic and waxing Candr (Shukla Paksh, bright half) is a benefic. Should Candr be Yuti with a benefic, or receiving a Drishti from a benefic, she turns a benefic, even if in a waning state. As regards Budh, we have clear instructions from Maharishi Parashar, that he becomes a malefic, if he joins a malefic. If waning Candr and Budh are together, both are benefics.

12-13. Grah governances. Sūrya is the soul of all. Candr is the mind. Mangal is one’s strength. Budh is speech-giver, while Guru confers Knowledge and happiness. Śukr governs semen (potency), while Śani denotes grief.

14-15. Grah cabinet. Of royal status are Sūrya and Candr, while Mangal is the Army chief. Prince-apparent is Budh. The ministerial Grahas are Guru and Śukr. Śani is a servant. Rahu and Ketu form the Grah Army.

16-17. Complexions of Grahas. Sūrya is blood-red. Candr is tawny. Mangal, who is not very tall is blood-red, while Budh’s hue is akin to that of green grass. Tawny, variegated and dark are Guru, Śukr and Śani in their order.

18. Deities of Grahas. Fire (Agni) (?), Water (Varuna), Subrahmanya (Lord Shiva’s son, following Ganesh), Maha Vishnu, Indra, Shachi Devi (the consort of Lord Indra) and Brahma (?) are the presiding deities of the 7 Grahas in their order.

19. Gender of the Grahas. Budh and Śani are neuters. Candr and Śukr are females, while Sūrya, Mangal and Guru are males.

20. Primordial compounds. The Panchabhutas, space, air, fire, water and earth, are, respectively, governed by Guru, Śani, Mangal, Śukr and Budh.

21. Castes of Grahas. Guru and Śukr are Brahmins. Sūrya is a royal Grah, while Candr and Budh belong to commercial community. Śani rules the Sudras (4th caste).

22. Sattvic Grahas are the luminaries and Guru, Śukr and Budh are Rajasik, while Mangal and Śani are Tamasic.

23. Description of Sūrya. Sūrya’s eyes are honey-coloured. He has a square body. He is of clean habits, bilious, intelligent and has limited hair (on his head).

24. Description of Candr. Candr is very windy and phlegmatic. She is learned and has a round body. She has auspicious looks and sweet speech, is fickle-minded and very lustful.

25. Description of Mangal. Mangal has blood-red eyes, is fickle-minded, liberal, bilious, given to anger and has thin waist and thin physique.

26. Description of Budh. Budh is endowed with an attractive physique and the capacity to use words with many meanings. He is fond of jokes. He has a mix of all the three humours.

27. Description of Guru. Guru has a big body, tawny hair and tawny eyes, is phlegmatic, intelligent and learned in Shastras.

28. Description of Śukr. Śukr is charming, has a splendourous physique, is excellent, or great in disposition, has charming eyes, is a poet, is phlegmatic and windy and has curly hair.

29. Description of Śani. Śani has an emaciated and long physique, has tawny eyes, is windy in temperament, has big teeth, is indolent and lame and has coarse hair.

30. Description of Rahu and Ketu. Rahu has smoky appearance with a blue mix physique. He resides in forests and is horrible. He is windy in temperament and is intelligent. Ketu is akin to Rahu.

31. Primary ingredients (or Sapth Dhatus). Bones, blood, marrow, skin, fat, semen and muscles are, respectively, denoted by the Grahas: Sūrya, Candr, Mangal, Budh, Guru, Śukr
and Śani.

32. Abodes of the Grahas. Temple, watery place, place of fire, sport-ground, treasure-house, bed-room and filthy ground: these are, respectively, the abodes for the seven Grahas from Sūrya onward.

33. Grah periods. Ayan, Muhurta, a day (consisting day and night), Ritu, month, fortnight and year: these are the periods allotted to the Grahas from Sūrya to Śani.

34. Tastes of the Grahas. Pungent, saline, bitter, mixed, sweet, acidulous and astringent are, respectively, tastes lorded by Sūrya, Candr, Mangal, Budh, Guru, Śukr and Śani.

35-38. Strengths of Grahas. Strong in the East are Budh and Guru. Sūrya and Mangal are so in the South, while Śani is the only Grah, that derives strength in the West. Candr and Śukr are endowed with vigour, when in the North. Again, strong during night are Candr, Mangal and Śani, while Budh is strong during day and night. The rest (i.e. Guru, Sūrya and Śukr) are strong only in daytime. During the dark half malefics are strong. Benefics acquire strength in the bright half of the month. Malefics and benefics are, respectively, strong in Dakshinayan and Uttarayan. The Lords of the year, month, day and Hora (hour of Grah) are stronger than the other in ascending order. Again, stronger than the other in the ascending are Śani, Mangal, Budh, Guru, Śukr, Candr and Sūrya.

39-40. Related to trees. Sūrya rules strong trees (i.e. trees with stout trunks), Śani useless trees, Candr milky trees (and rubber yielding plants), Mangal bitter ones (like lemon plants), Śukr floral plants, Guru fruitful ones and Budh fruitless ones.

41-44. Other matters. Rahu rules the outcaste, while Ketu governs mixed caste. Śani and the nodes indicate ant-hills. Rahu denotes multi-coloured clothes and Ketu rags. Lead and blue gem belong to Rahu and Ketu. Sūrya, Candr, Mangal, Budh, Guru, Śukr and Śani in their order govern red silken, white silken, red, black silken, saffron, silken and multi-coloured robes.

45-46. Seasons of Grahas. Vasanta, Greeshma, Varsh, Sarad, Hemanta and Sisir are the six Ritus (or seasons), respectively, governed by Śukr, Mangal, Candr, Budh, Guru and Śani. Rahu and Ketu denote 8 months and 3 months, respectively.

47. Dhatu, Mool and Jiva Divisions. Dhatu Grahas are Rahu, Mangal, Śani and Candr, while Sūrya and Śukr are Mula Grahas. Budh, Guru and Ketu rule Jivas.

48. Age. Out of all the Grahas Śani is the eldest. He bestows maximum number of years in Naisargik Dasha.

49-50. Exaltation and Debilitation. For the seven Grahas, from Sūrya on, the exaltation Rāśis are, respectively, Mesh, Vrishabh, Makar, Kanya, Kark, Meen and Tula. The deepest exaltation degrees are, respectively, 10, 3, 28, 15, 5, 27 and 20 in those Rāśis. And in the seventh Rāśi from the said exaltation Rāśi each Grah has its own debilitation. The same degrees of deep exaltation apply to deep fall.

51-54. Additional Dignities. In Simh the first 20 degrees are Sūrya’s Mooltrikon, while the rest is his own Bhava. After the first 3 degrees of exaltation portion in Vrishabh, for Candr, the rest is her Mooltrikon. Mangal has the first 12 degrees in Mesh, as Mooltrikon with the rest therein becoming simply his own Bhava. For Budh, in Kanya the first 15 degrees are exaltation zone, the next 5 degrees Mooltrikon and the last 10 degrees are own Bhava. The first one third of Dhanu is the Mooltrikon of Guru, while the remaining part thereof is his own Bhava. Śukr divides Tula into two halves keeping the first, as Mooltrikon and the second, as own Bhava. Śani’s arrangements are same in Kumbh, as Sūrya has in Simh.

55. Natural Relationships. Note the Rāśis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the Mooltrikon of a Grah. The Grahas ruling such Rāśis are its friends, apart from the Lord of its exaltation Rāśi. Lords other than these are its enemies. If a Grah becomes its friend as well, as its enemy (on account of the said two computations), then it is neutral, or equal.

56. Temporary Relationships. The Grah, posited in the 2nd, 3rd, 4th, 10th, 11th, or the 12th from another, becomes a mutual friend. There is enmity otherwise. (This applies to a given Janm Kundali)

57-58. Compound Relationship. Should two Grahas be naturally and temporarily friendly, they become extremely friendly. Friendship on one count and neutrality on another count make them friendly. Enmity on one count combined with affinity on the other turns into equality. Enmity and neutralship cause only enmity. Should there be enmity in both manners, extreme enmity is obtained. The Jyotishi should consider these and declare horoscopic effects accordingly.

59-60. Ratio of Effects. A Grah in exaltation gives fully good effects, while in Mooltrikon it is bereft of its auspicious effects by one fourth. It is half beneficial in its own Bhava. Its beneficence is one fourth in a friendly Rāśi. In an equal’s Rāśi one eighth of auspicious disposition is useful. The good effects are nil in debilitation, or enemy’s camp. Inauspicious effects are quite reverse with reference to what is stated.

61-64. Non-luminous UpaGrahas (Sub-Grahas). Add 4 Rāśis 13 degrees and 20 minutes of arc to Sūrya’s longitude at a given moment to get the exact position of the all inauspicious Dhoom. Reduce Dhoom from 12 Rāśis to arrive at Vyatipat. Vyatipat is also inauspicious. Add six Rāśis to Vyatipat to know the position of Parivesh. He is extremely inauspicious. Deduct Parivesh from 12 Rāśis to arrive at the position of Chap (Indra Dhanus), who is also inauspicious. Add 16 degrees 40 minutes to Chap, which will give Ketu (UpaKetu), who is a malefic. By adding a Rāśi to UpaKetu, you get the original longitude of Sūrya. These are the Grahas, devoid of splendour, which are malefics by nature and cause affliction.

65. Effects of Sub-Grahas. If one of these afflicts Sūrya, the native’s dynasty will decline, while Candr and Lagn, respectively, associated with one of these, will destroy the longevity and wisdom. So declared Lord Brahma, the Lotus-Born.

66-69. Calculations of Gulik etc. The portions of Sūrya etc. up to Śani denote the periods of Gulik and others. Divide the day duration (of any week day) into eight equal parts. The eighth portion is Lord-less. The seven portions are distributed to the seven Grahas commencing from the Lord of the week day. Whichever portion is ruled by Śani, will be the portion of Gulik. Similarly make the night duration into eight equal parts and distribute these, commencing from the Lord of the 5th (by) week. Here again, the eighth portion is Lord-less, while Śani’s portion is Gulik. Sūrya’s portion is Kaal, Mangal’s portion is Mrityu, Guru’s portion is Yamaghantak and Budh’s portion is Ardhaprahar. These durations differently apply to different places (commensurate with variable day and night durations).

70. Gulik’s Position. The degree, ascending at the time of start of Gulik’s portion (as above), will be the longitude of Gulik at a given place. Based on this longitude only, Gulik’s effects for a particular nativity be estimated.

71-74. Calculation of Pranapad. Convert the given time into Vighatis and divide the same by 15. The resultant Rāśi, degrees etc. be added to Sūrya, if he is in a Movable Rāśi, which will yield Pranapad. If Sūrya is in a Fixed Rāśi, add 240 degrees additionally and, if in a Dual Rāśi, add 120 degrees in furtherance to get Pranapad. The birth will be auspicious, if Pranapad falls in the 2nd, 5th, 9th, 4th, 10th, or 11th from the natal Lagn. In other Bhavas Pranapad indicates an inauspicious birth.

Notes. Ardhaprahar, Yamaghantak, Mrityu, Kaal and Gulik are the 5 Kaal Velas, suggested by Maharishi Parashar. The day duration, according to altitude, is divided into eight equal parts. The eighth portion is unlorded. The first portion is allotted to the weekday Lord. Other portions follow in the order of weekday Lords. We consider 5 portions of Grahas, ignoring that of Candr and Śukr. The portions of Sūrya, Mangal, Budh, Guru and Śani are, respectively, called Kaal, Mrityu, Ardhaprahar, Yamaghantak and Gulik.

In the case of night the durations, or 1/8th parts are allotted in a different order. The first portion goes to the Grah, ruling the 5th weekday Lord, counted from the day in question. The others follow in the usual order. Here again, the 8th part is Lord-less. The portions of Grahas from Kaal to Gulik are the same in nomenclature in the night also.

Keeranuru NataRaja of Jatakalankaram (Tamil version) gives Rāśis of dignities for these UpaGrahas and Gulik etc. (UpaGrah & Gulik etc.: Exaltation, Debilitation, Swakshetra (own Rāśi)) Dhoom: Simh, Kumbh, Makar; Vyatipat: Vrischik, Vrishabh, Mithun; Parivesh: Mithun, Dhanu, Dhanu; Indrachap: Dhanu, Mithun, Kark; UpaKetu: Kumbh, Simh, Kark; Gulik: -, -, Kumbh; Yamaghantak: -, -, Dhanu; Ardhaprahar: -, -, Mithun; Kaal: -, -, Makar; Mrityu: -, -, Vrischik.

From Sūrya to Śani no one is exalted in the above-mentioned exaltation Rāśis, nor debilitated in the above-mentioned debilitation Rāśis.

Out of the 5 Kaal Velas, viz. Gulik etc., four except Kaal (related to Sūrya) have their own Rāśi system in the respective Rāśis, ruled by their fathers. Gulik, son of Śani, has Kumbh, as his own Bhava. Guru’s son, Yamaghantak, has it in Dhanu. Ardhaprahar, Budh’s son, is in own Rāśi, if in Mithun. Mrityu, son of Mangal, has Vrischik, as own Bhava. It is not known, why Kaal, a son of Sūrya shifted to Makar, a Rāśi of his brother (Śani), leaving his father’s Simh. Obviously, Śani has given his Mooltrikon to his son Gulik, while he gave Makar (a
secondary Rāśi) to his ‘brother’ Kaal.

Ch. 4. Zodiacal Rāśis Described

1-2. Importance of Hora. The word Hora is derived from Ahoratr after dropping the first and last syllables. Thus Hora (Lagnas) remains in between Ahoratr (i.e. day and night) and
after knowing Hora the good and bad effects of a native be known. Śrī Vishnu, the Invisible is Time personified. His limbs are the 12 Rāśis, commencing from Mesh.

3. Names of Rāśis. The 12 Rāśis of the zodiac in order are Mesh, Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh and Meen.

4-4½. Limbs of Kaal Purush. Kaal Purush (or Time personified) has his limbs, as under with reference to the 12 Rāśis, respectively: Head, face, arms, heart, stomach, hip, space below navel, privities, thighs, knees, ankles and feet.

5-5½. Classification of Rāśis. Movable, Fixed and Dual are the names given to the 12 Rāśis in order. These are again known, as malefic and benefic, successively. Similarly are male and female. Mesh, Simh and Dhanu are bilious. Vrishabh, Kanya and Makar are windy. Mithun, Tula and Kumbh are mixed, while the rest are phlegmatic.

6-7. Mesh described. The Mesh is blood-red in complexion. lt has a prominent (big) physique. It is a quadruped Rāśi and strong during night. It denotes courage. It resides in the East and is related to kings. It wanders in hills and predominates in Rajo-Gun (the second of the three constituent qualities and the cause of great activity in living beings). It rises with its back (a Prishtodaya Rāśi) and is fiery. Its ruler is Mangal.

8. Vrishabh described. Vrishabh’s complexion is white and it is lorded by Śukr. It is long and is a quadruped Rāśi. It has strength in night and resides in the South. It represents villages and businessmen. An earthy Rāśi, Vrishabh rises with its back.

9-9½. Mithun described. The Rāśi Mithun rises with its head and represents a male and a female, holding a mace and lute. It lives in the West and is an airy Rāśi. It is a biped Rāśi as well and is strong in nights. It lives in villages and is windy in temperament. It has an even body with a green (grass like) hue. Its ruler is Budh.

10-11. Kark described. The Rāśi Kark is pale-red. It resorts to forests and represents Brahmins. It is strong in nights. It has many feet (i.e. it is a centipede Rāśi) and has a bulky body. It is Sattvic in disposition (seen in gods) and it is a watery Rāśi. It rises with its back and is ruled by Candr.

12. Simh described. Simh is ruled by Sūrya and is Sattvic. It is a quadruped Rāśi and a royal Rāśi. It resorts to forests and rises with its head. It has a large, white body. It resides in the East and is strong during daytime.

13-14. Kanya described. This Rāśi is a hill-resorter and is strong in daytime. It rises with its head and has a medium build. It is a biped Rāśi and resides in the South. It has grains and fire in its hands. It belongs to the business community and is variegated. It relates to hurricanes (‘Prabharanjani’). It is a Virgin and is Tamasic (a disposition of demons). Its ruler is Budh.

15-16½. Tula described. Tula is a Seershodaya Rāśi, rising with its head; Tula is strong in daytime. It is black in complexion and is predominant with Rajo-Gun. It relates to the western direction and resorts to land. It is destructive, or mischievous (‘Dhatin’). It represents Sudras, or the 4th Varna. It has a medium build physique and is a biped Rāśi. Its Lord is Śukr. Vrischik described. Vrischik has a slender physique and is a centipede Rāśi. It denotes Brahmins and resides in holes. Its direction is North and it is strong in daytime. It is reddish-brown and resorts to water and land. It has a hairy physique and is very sharp (or passionate). Mangal is its ruler.

17-18½. Dhanu described. The Rāśi Dhanu rises with its head and is lorded by Guru. It is a Sattvic Rāśi and is tawny in hue. It has strength in night and is fiery. A royal Rāśi, Dhanu is biped in first half. Its second half is quadruped. It has an even build and adores an arch. It resides in the East, resorts to land and is splendourous.

19-20. Makar described. Makar is lorded by Śani and has predominance of Tamo-Gun (a disposition, seen in demons). It is an earthy Rāśi and represents the southern direction. It is strong in nights and rises with back. It has a large body. Its complexion is variegated and it resorts to both forests and lands. Its first half is quadruped and its second half footless, moving in water.

21-21½. Kumbh described. The Rāśi Kumbh represents a man holding a pot. Its complexion is deep-brown. It has medium build and is a biped Rāśi. It is very strong in daytime. It resorts to deep water and is airy. It rises with its head and is Tamasic. It rules Sudras, the 4th Varna and the West. Its Lord is Śani, Sūrya’s offspring.

22-24. Meen described. Meen resembles a pair of fish, one tailed with the head of the other. This Rāśi is strong at night. It is a watery Rāśi and is predominant with Sattva-Gun. It denotes resoluteness and is a water-resorter. It is footless and has a medium build. It rules the North and rises with both head and back. It is ruled by Guru. This is how the twelve Rāśis, each of 30 degrees extent, are described to evaluate gross and specific effects.

25-30. Nishek Lagn. O excellent of Brahmins, now is a step explained to arrive at the Nishek Lagn, when the natal Lagn is known. Note the angular distance between Śani and Mandi (Gulik). Add this to the difference between the Lagn Bhava (Madhya, or cusp) and the 9th Bhava (cusp). The resultant product in Rāśis, degrees etc. will represent the months, days etc., that elapsed between Nishek and birth. At birth, if Lagn Lord is in the invisible half (i.e. from Lagn cusp to descendental cusp), add the degrees etc., Candr moved in the particular Rāśi, occupied by her, to the above-mentioned product. Then Lagn at Nishek can be worked out and the good and bad, experienced by the native in the womb, can be guessed. One can also guess with the help of Nishek Lagn effects, like longevity, death etc. of the parents.

Ch. 5. Special Lagnas

1. Oh excellent of the Brahmins, I explain below again some special Lagnas, viz. Bhava Lagn, Hora Lagn and Ghati Lagn.

2-3. Bhava Lagn. From sunrise to the time of birth every 5 Ghatis (or 120 minutes) constitute one Bhava Lagn. Divide the time of birth (in Ghatis, Vighatis etc.) from sunrise by 5 and add the quotient etc. to Sūrya’s longitude, as at sunrise. This is called Bhava Lagn.

4-5. Hora Lagn. Again from sunrise till the time of birth Hora Lagn repeats itself every 2½ Ghatis (i. e. 60 minutes). Divide the time past up to birth from sunrise by 2½ and add the quotient etc. in Rāśis, degrees and so on to the longitude of Sūrya, as at the sunrise. This will yield Hora Lagn in Rāśi, degrees etc.

6-8. Ghati Lagn (Ghatik Lagn). Now listen to the method of working out Ghati Lagn. This Lagn changes along with every Ghati (24 minutes) from the sunrise. Note birth time in Ghatis and Vighatis. Consider the number of Ghatis past, as number of Rāśis, or Ghati Lagnas. The Vighatis be divided by 2 to arrive at degrees and minutes of arc, past in the said Ghati Lagn. The product so arrived in Rāśis, degrees and minutes be added to Sūrya’s longitude, as at sunrise, to get the exact location of Ghati Lagn. So say Maharishis, like Narada.

9. Use of Special Lagnas. Keeping the Grahas at birth, as it is, prepare various Bhava Kundalis with respect to each special Lagn and analyze, as done for the natal Lagn.

10-13½. Varnad Dasha. I now detail Varnad Dasha, just by knowing which one can deal with the longevity of a native. If the natal Lagn is an odd Rāśi, count directly from Mesh to natal Lagn. If the natal Lagn is an even Rāśi, count from Meen to the natal Lagn in the reverse order. Similarly, if the Hora Lagn is an odd one, count from Mesh to Hora Lagn in direct order. If the Hora Lagn is an even one, count from Meen to Hora Lagn in the reverse order. If both the products are odd Rāśis, or even Rāśis, then add both the figures. If one is odd and the other is even, then know the difference between the two products. If the latest product in this process is an odd one, count so many Rāśis from Mesh in a direct manner; if an even one, count so many Rāśis from Meen in reverse order. The Rāśi so known will be the Varnad for Lagn.

14-15. Effects of Varnad. Now listen to the use of the above. Out of the two, viz. natal Lagn and Hora Lagn, whichever is stronger, from there Varnad starts. If the natal Lagn is an odd Rāśi, the counting of Dashas is clockwise, otherwise anticlockwise. Lagn Dasha years will equal the number of Rāśis, intervening between the natal Lagn and Varnad. Similarly for other Bhavas.

16-20. Effects of Varnad (cont.). Should a Kon from Lagn’s Varnad be occupied, or drishtied by a malefic, the native will live only up to the Dasha of the said Rāśi. Just, as the Rudra Grah in Sool Dasha is capable of causing evils, the above-mentioned Grahas related to Varnad’s Kon be treated. The Varnad Lagn be considered, as natal Lagn, while the 7th from Varnad will denote the longevity of the spouse, the 11th longevity of elder brothers and sisters, the 3rd longevity of younger brothers and sisters, the 5th the longevity of sons, the 4th longevity of mother and the 9th longevity of father. The Dasha of the Sool Rāśi will inflict greater evils.

21-24. Effects of Varnad (cont.). Similar assessments be made with reference to the Varnad of each Bhava, commencing the first, and the evils and goods due to a nativity be known. These Varnad Dashas are only for Bhavas (Rāśis) and not their occupants. The sub period of each Dasha will be one twelfth of the Dasha and the order will also be clockwise, or anti-clockwise, as explained earlier. The natal Lagn is to be calculated according to birth place, while Bhava Lagn, Hora Lagn etc. are common to all places.

Ch. 6. The Sixteen Divisions of a Rāśi

1. O Mahārishi Parāśar, I have known from you about the Grahas, Rāśis and their descriptions. I desire to know the details of various divisions of a Rāśi, will you please narrate.

2-4. Names of the 16 Vargas. Lord Brahma has described 16 kinds of Vargas (Divisions) for each Rāśi. Listen to those. The names are Rāśi, Horā, Dreshkan, Chaturthāńś, Saptāńś, Navāńś, Dashāńś, Dvadashāńś, Shodashāńś, Vimshāńś, Chaturvimshāńś, Saptavimshāńś, Trimshāńś, Khavedāńś, Akshavedāńś and Shashtiāńś.

5-6. Rāśi and Horā. The Rāśi, owned by a Grah, is called its Kshetra. The first half of an odd Rāśi is the Hora, ruled by Sūrya. While the second half is the Hora of Candr. The reverse is true in the case of an even Rāśi. Half of a Rāśi is called Hora. These are totally 24, counted from Mesh and repeated twice (at the rate of 12) in the whole of the zodiac.

7-8. Dreshkan. One third of a Rāśi is called Dreshkan. These are totally 36, counted from Mesh, repeating thrice at the rate of 12 per round. The 1st, 5th and the 9th Rāśis from a Rāśi are its three Dreshkanas and are, respectively, lorded by Narada, Agasthya and Durvash.

9. Chaturthāńś. The Lords of the 4 Kendras from a Rāśi are the rulers of respective Chaturthāńś of a Rāśi, commencing from Mesh. Each Chaturthāńś is one fourth of a Rāśi. The deities, respectively, are Sanak, Sanand, Kumar and Sanatan.

10-11. Saptāńś. The Saptāńś (one seventh of a Rāśi) counting commences from the same Rāśi in the case of an odd Rāśi. It is from the seventh Rāśi thereof, while an even Rāśi is considered. The names of the seven divisions in odd Rāśis are Kshaar Ksheer, Dadhi, Ghrith, Ikshu, Ras, Madhya and Suddh Jal. These designations are reversed for an even Rāśi.

12. Navāńś. The Navāńś calculation are for a Movable Rāśi from there itself, for a Fixed Rāśi from the 9th thereof and for a Dual Rāśi from the 5th thereof. They go by designations Deva (divine), Manushya (human) and Rakshasa (devilish) in a successive and repetitive order for a Movable Rāśi. (Manushya, Rakshasa and Deva are the order for a Fixed Rāśi, while Rakshasa, Manushya and Deva are a Dual Rāśi’s order)

13-14. Dashāńś. Starting from the same Rāśi for an odd Rāśi and from the 9th with reference to an even Rāśi, the 10 Dashāńśas, each of 3 degrees, are reckoned. These are presided over by the ten rulers of the cardinal directions, viz. Indra, Agni, Yama, Rakshasa, Varuna, Vayu, Kuber, Isan, Brahma and Ananth in case of an odd Rāśi. It is in the reverse order, that these presiding deities are reckoned, when an even Rāśi is given.

15. Dvadashāńś. The reckoning of the Dvadashāńś (one twelfth of a Rāśi, or 2½ degrees each) commences from the same Rāśi. In each Rāśi the presidentship repeats thrice in the order of Ganesh, Ashvini Kumar, Yama and Sarpa for the 12 Dvadashāńśas.

16. Shodashāńś (or Kalāńś). Starting from Mesh for a Movable Rāśi, from Simh for a Fixed Rāśi and from Dhanu for a Dual Rāśi, the 16 Shodashāńśas (16th part of a Rāśi, i.e. of 1°52’30”) are regularly distributed. The presiding deities of these repeat in the order Brahma, Vishnu, Shiva and Sūrya four times in the case of an odd Rāśi. It is reverse in the case of an even Rāśi, that these ruling deities are understood.

17-21. Vimshāńś. From Mesh for a Movable Rāśi, from Dhanu for a Fixed Rāśi and from Simh for a Common Rāśi: this is how the calculations of Vimshāńśas (1/20th of a Rāśi, or 1°30’ each) are to commence. The presiding deities of the 20 Vimshāńśas in an odd Rāśi are, respectively: Kali, Gauri, Jaya, Lakshmi, Vijaya, Vimal, Sati, Tara, Jvalamukhi, Sveta, Lalita, Bagalamukhi, Pratyangir, Shachi, Raudri, Bhavani, Varad, Jaya, Tripura and Sumukhi. In an even Rāśi these 20 deities, respectively, are Daya, Megha, Chinnasi, Pisachini, Dhumavathi, Matangi, Bal, Bhadr, Arun, Anal, Pingal, Chuchchuk, Ghora, Vaarahi, Vaishnavi, Sita, Bhuvanesvari, Bhairavi, Mangal and Aparajit.

22-23. Chaturvimshāńś. The Chaturvimshāńś (1/24th part of a Rāśi, or 1°15’ each) distribution commences from Simh and Kark, respectively, for an odd and an even Rāśi. In the case of an odd Rāśi the ruling deities repeat twice in the order of Skand, Parusdhar, Anal, Vishwakarma, Bhag, Mitr, Maya, Antaka, Vrisha-Dwaja, Govinda, Madan and Bhima. Reverse these from Bhima twice to know the deities for the Chaturvimshāńś in an even Rāśi.

24-26. Saptavimshāńś (Nakshatrāńś, or Bhāńś). The Saptavimshāńś Lords are, respectively, the presiding deities of the 27 Nakshatras, as under: Dastra (Ashvini Kumar), Yama, Agni, Brahma, Candr, Isa, Adhiti, Jiva, Ahi, Pitar, Bhag, Aryama, Sūrya, Tvasht, Marut, Chakragni, Mitr, Vasava, Rakshasa, Varuna, Vishwadeva, Govinda, Vasu, Varuna, Ajap, Ahirbuddhnya and Pushya. These are for an odd Rāśis. Count these deities in a reverse order for an even Rāśi. The Saptavimshāńś distribution commences from Mesh and other Movable Rāśis for all the 12 Rāśis.

27-28. Trimshāńś. The Trimshāńś Lords for an odd Rāśi are Mangal, Śani, Guru, Budh and Śukr. Each of them in order rules 5, 5, 8, 7 and 5 degrees. The deities, ruling over the Trimshāńśas, are, respectively, Agni, Vayu, Indra, Kuber and Varuna. In the case of an even Rāśi the quantum of Trimshāńś, Grah lordship and deities get reversed.

29-30. Khavedāńś (or Chatvarimshāńś, 1/40th part of a Rāśi). For odd Rāśis count from Mesh and for an even Rāśi from Tula in respect of Khavedāńśas (each of 45’ of arc). Vishnu, Candr, Marichi, Tvasht, Dhata, Shiva, Ravi, Yama, Yaksh, Gandharv, Kaal and Varuna repeat successively, as presiding deities, in the same order for all Rāśis.

31-32. Akshavedāńś (1/45th part of a Rāśi). Mesh, Simh and Dhanu are the Rāśis, from which the distributions, respectively, commence for Movable, Immovable and Common Rāśis. In Movable Rāśis Brahma, Shiva and Vishnu; in Immovable Rāśis Shiva, Vishnu and Brahma and in Common Rāśis Vishnu, Brahma and Shiva repeat 15 times the presidentship over these Akshavedāńśas.

33-41. Shashtiāńś (1/60th part of a Rāśi, or half a degree each). To calculate the Shashtiāńś Lord ignore the Rāśi position of a Grah and take the degrees etc. it traversed in that Rāśi. Multiply that figure by 2 and divide the degrees by 12. Add 1 to the remainder, which will indicate the Rāśi, in which the Shashtiāńś falls. The Lord of that Rāśi is the Grah, ruling the said Shashtiāńś. In odd Rāśis the names of Shashtiāńśas are 1. Ghora, 2. Rakshasa, 3. Deva, 4. Kuber, 5. Yaksh, 6. Kindar, 7. Bhrasht, 8. Kulaghna, 9. Garal, 10. Vahni, 11. Maya, 12. Purishak, 13. Apampathi, 14. Marutwan, 15. Kaal, 16. Sarpa, 17. Amrit, 18. Indu, 19. Mridu, 20. Komal, 21. Heramba, 22. Brahma, 23. Vishnu, 24. Maheshwara, 25. Deva, 26. Ardr, 27. Kalinas, 28. Kshitees, 29. Kamalakar, 30. Gulik, 31. Mrityu, 32. Kaal, 33. Davagni, 34. Ghora, 35. Yama, 36 Kantak, 37. Suddh, 38. Amrit, 39. PurnaCandr, 40. Vishadagdha, 41. Kulanas, 42. Vamshakshaya, 43. Utpat, 44. Kaal, 45. Saumya, 46. Komal, 47. Sheetal, 48. Karaladamshtr, 49. Candramukhi, 50. Praveen, 51. Kaalpavak, 52. Dhannayudh, 53. Nirmal, 54. Saumya, 55. Krur, 56. Atisheetal, 57. Amrit, 58. Payodhi, 59. Brahman, 60. CandraRekha (InduRekha). The reverse is the order for even Rāśis in so much, as these names are cased. Grahas in benefic Shashtiāńśas produce auspicious, while the opposite is true in case of Grahas in malefic Shashtiāńśas.

42-53. Varg Classification. Maitreya, explained now are the sum effects of classifications of different divisions (or Vargas, so far narrated). These are four kinds, viz. Shad Varg, Sapth Varg, Dasha Varg and Shodasha Varg. In the ShadVarg classification the Varg designations are Kimshuk, Vyanjan, Chamar, Chatr and Kundal, according to a Grah being in 2 to 6 combinations of good Vargas. Next is the Sapth Varg, in which these classifications continue in the same manner up to six combinations of good Vargas, the 7th additional Varg getting classified, as Mukut. In the Dasha Varg scheme the designations commence from Parijata etc., such as 2 good Vargas – Parijatha, 3 Uttama, 4 Gopur, 5 Simhasan, 6 Paravata, 7 Devaloka, 8 Brahmaloka, 9 Sakravahana and 10 Vargas – Shridham. In the Shodasha Varg scheme the combinations of Vargas go with designations thus: two good Vargas – Bhedak, 3 Kusum, 4 Nagapushpa, 5 Kanduk, 6 Kerala, 7 Kalpa Vriksha, 8 Chandan Vana, 9 PurnaCandr, 10 Uchchaisrava, 11 Dhanvantari, 12 Sūryakant, 13 Vidrum, 14 Chakra-Simhasan, 15 Golok and 16 Vargas – Śrī Vallabh. In these divisions the divisions, falling in the Grah’s exaltation Rāśi, Mooltrikon Rāśi, own Rāśi and the Rāśis, owned by the Lord of a Kendra from the Arudha Lagn, are all to be considered (as good Vargas). The divisions of a combust Grah, defeated Grah, weak Grah and a Grah in bad Avasthas, like Sayan, be all ignored to be auspicious, for these destroy the good Yogas.

Ch. 7. Divisional Considerations

1-8. Use of the 16 Divisions. Now I will explain the use of these sixteen divisions. The physique from Lagn, wealth from Hora, happiness through co-born from Dreshkan, fortunes from Chaturthāńś, sons and grandsons from Saptāńś, spouse from Navāńś, power (and position) from Dashāńś, parents from Dvadashāńś, benefits and adversities through conveyances from Shodashāńś, worship from Vimshāńś, learning from Chaturvimshāńś, strength and weakness from Saptavimshāńś, evil effects from Trimshāńś, auspicious and inauspicious effects from Khavedāńś and all indications from both Akshavedāńś and Shashtiāńś: these are the considerations to be made through the respective Vargas. The Bhava, whose Lord is in a malefic Shashtiāńś, will diminish; so say Garga and others. The Bhava, whose Lord is in a benefic Shodashāńś, flourish. This is how the 16 Vargas are to be evaluated.

9-12. After assessing the 20 point strength of the ascending degree, of other Bhavas and of the Grahas, the good and bad effects be declared. I explain below the method of knowing the Vimsopak strength (20 point strength), just by knowing which an idea of the results of actions of this birth and of former birth will clearly emerge. The Grahas from Sūrya on get full strength, when in exaltation, or in own Rāśi and are bereft of strength, when in the 7th (from exaltation). In between the strength be known by the rule of three process. In the case of a Grah, owning two Rāśis, distinction of placement in odd/even Rāśi identical with own Rāśi be made.

13-16. Horā, Dreshkan and Trimshāńś Effects. Guru, Sūrya and Mangal give (pronounced) effects in the Hora of Sūrya. Candr, Śukr and Śani do so, when in Candr’s Horas; Budh is effective in both the Horas. In the case of an even Rāśi the Hora of Candr will be powerful in effects, while Sūrya’s Hora in an odd Rāśi will be so. Full, medium and nil will be the effects, respectively, in the beginning middle and the end of a Hora. Similar applications be made for a Dreshkan, Turyāńś, Navāńś etc. As for Trimshāńś effects, Sūrya is akin to Mangal and Candr is akin to Śukr. The effects, applicable to Rāśi, will apply to Trimshāńś.

17-19. Vimshopak Bal. The Shad Vargas consist of Rāśi, Hora, Dreshkan, Navāńś, Dvadashāńś and Trimshāńś. The full Bal for each of the divisions, respectively, are 6, 2, 4, 5, 2 and 1. This is the Vimshopak Bal, relating to Shad Varg division. Adding the Saptāńś to the Shad Vargas, we get Sapt Varg, the Vimshopak Bal for which is 5, 2, 3, 2½, 4½, 2 and 1. These are gross strengths, while subtle ones should be understood by exact positions.

20. Add Dashāńś, Shodashāńś and Shashtiāńś to the said Sapt Varg Divisions to get the scheme of Dasha Varg. The Vimshopak Bal in this context is 3 for Rāśi, 5 for Shashtiāńś and for the other 8 divisions 1½ each.

21-25. When the 16 divisions (Shodash Varg Scheme) are considered together, the Vimshopak score goes thus: Hora 1, Trimsāńś 1, Dreshkan 1, Shodashāńś 2, Navāńś 3, Rāśi 3½, Shashtiāńś 4 and the rest of the nine divisions each a half. The Vimshopak Bal remains as 20, only when the Grah is in own Bhava Vargas. Otherwise, the total strength from 20 declines to 18 in Pramudit Vargas, to 15 in Shant Vargas, to 10 in Svasth divisions, to 7 in Duhkhit Vargas and to 5 in Khal Vargas. (These figures are called Varg Vishwa)

26-27. Vimshopak Proportional Evaluation. Multiply the figure due to full strength for the division by the Varg Vishwa and divide by 20 to get the exact strength of the Grah. If the total is below 5, the Grah will not be capable of giving auspicious results. If it is above 5, but below 10, the Grah will yield some good effects. Later on up to 15 it is indicative of mediocre effect. A Grah with above 15 will yield wholly favourable effects.

28-29. Other Sources of Strength. Maitreya, there are other kinds of sources, as I explain below. Grahas in the 7th from Sūrya will be fully effective. One with an identical longitude in comparison to Sūrya’s will destroy the good effects. Rule of three process be applied to the Grah in between these positions.

30-32. Dasha effects with Vimshopak Bal. Maitreya, after assessing the Vimshopak Bal through the various divisions, the rising and setting of the Grahas be considered. The Vimshopak Bal is classified under Purna, AtiPurna, Madhya, AtiMadhya, Heen, AtiHeen, Swalpa and AtiSwalp. Thus should be classified the Vimshopak Bal and the Dasha period results declared accordingly.

33-36. Kendras, Konas etc. defined. O Maitreya, listen to other matters, which I am explaining. The Kendras are specially known, as Lagn (the ascendent), Bandhu Bhava, Yuvati Bhava (the descendant) and Karm Bhava (mid-heaven). Dhan, Putr, Randhr and Labh Bhava are Panapharas (succedents), while Sahaj, Ari, Dharm and Vyaya Bhava are called Apoklimas (cadents). Putr and Dharm Bhava are known by the name Kon (or trine). Evil Bhavas, or Dusthan Bhavas are Ari, Randhr and Vyaya Bhava. Chaturasras are Bandhu and Randhr Bhava. Sahaj, Ari, Karm and Labh Bhava are Upachaya Bhavas.

37-38. Names of Bhavas. Thanu, Dhan, Sahaj, Bandhu, Putr, Ari, Yuvati, Randhr, Dharm, Karma, Labh and Vyaya are in order the names of Bhavas. I explained these briefly and leave it to you to grasp more, according to your intelligence. As delivered by Lord Brahma, some further information is added thus (i.e. in the following verses).

39-43. Indications from Bhavas. Dharm Bhava and the 9th from Sūrya deal with one’s father. Whatever effects are to be known from the Karm and Labh Bhava, be also known from similar Bhavas, counted from Sūrya. Whatever results are to be known from Bandhu, Tanu, Dhan, Labh and Dharm should also be known from the 4th of Candr, from Kark Rāśi itself and from the 2nd, 11th and 9th from Candr, respectively. Whatever has to be known through Sahaj Bhava, be also analyzed through the 3rd from Mangal. The 6th from Budh be also considered in regard to indications, derivable from Ari Bhava. The 5th from Guru, the 7th from Śukr and both the 8th and 12th from Śani stand for consideration, respectively, in respect of offspring, spouse and death. The Lord of the Bhava is equally important, when estimating the indications of a particular Bhava.

Ch. 8. Drishtis of the Rāśis

1-3. Rāśi Drishtis. O Maitreya, now detailed are the Drishtis, emanating from the Rāśi Mesh etc. Every Movable Rāśi drishties the 3 Fixed Rāśis, leaving the Fixed Rāśi adjacent to it. Every Fixed Rāśi gives Drishti to the 3 Movable Rāśis, barring the adjacent Movable Rāśi. And a Common Rāśi gives a Drishti to the other three Common Rāśis. The Grah in a Rāśi gives the same Drishti, as the Rāśi (in which the Grah is) does.

4-5. Dristhis of the Grahas. A Grah in a Movable Rāśi gives a Drishti to the other 3 Fixed Rāśis, leaving the Fixed Rāśi next to it. A Grah in a Fixed Rāśi does not give a Drishti to the next Movable Rāśi, but the remaining 3 Movable Rāśis. The one in a Common Rāśi gives a Drishti to the remaining 3 Common Rāśis. Simultaneously a Grah in the Rāśi, that receives a Drishti, is also subjected to the Drishti concerned.

6-9. Diagram of Dristhis. As depicted by Lord Brahma, I now narrate the diagram of Drishtis, so that Drishtis are easily understood by a mere sight of the diagram. Draw a square, or a circle marking the 8 directions (4 corners and 4 quarters thereof). Mark the zodiacal Rāśis, as under: Mesh and Vrishabh in East, Mithun in the North-East, Kark and Simh in the North, Kanya in the North-West, Tula and Vrischik in the West, Dhanu in the South-West, Makar and Kumbh in the South and Meen in the South-East.

Addition Santhanam till Ch. 9. The Drishtis (as per the earlier Slokas) can be shown in a square diagram, or circular diagram (as per convenience).

Ch. 9. Evils at Birth

1. O Brahmin, first of all estimate the evils and checking factors thereof through Lagn and then declare the effects of the 12 Bhavas.

2. Evils, causing premature end, exist up to the 24th year of one’s age. As such, no definite calculation of life span should be made till such year of age.

3-6. Short-life Combinations (up to Sloka 23). Should Candr be in Ari, Randhr, or Vyaya Bhava and receives a Drishti from a malefic, the child will die soon. If in the process there be a Drishti from a benefic, it may live up to 8. If a benefic is retrograde in Ari, Randhr, or Vyaya Bhava, receiving a Drishti from a malefic, death will occur within a month of birth. This is true, only when Lagn is not occupied by a benefic. Should Putr Bhava be occupied by Śani, Mangal and Sūrya jointly, (early) death of mother and brother will come to pass. Mangal, placed in Tanu, or in Randhr Bhava and be yuti with Śani, or Sūrya, or receiving a Drishti from a malefic, being bereft of a Drishti from a benefic, will prove a source of (immediate) death.

7-11. If Śani and Mangal give a Drishti to Lagn, as the luminaries are yuti with Rahu (elsewhere), the child will live a fortnight. Immediate death of the child along with its mother will occur, if Śani is in Karm Bhava, Candr in Ari Bhava and Mangal in Yuvati Bhava. One will immediately go to the abode of Yama, if Śani is in Tanu Bhava, while Candr and Guru are in their order in Randhr and Sahaj Bhava. Only a month will be the span of one’s life, who had Sūrya in Dharm Bhava, Mangal in Yuvati Bhava and Guru and Śukr in Labh Bhava. All Grahas (any Grah) in Vyaya Bhava will be the source of a short life, specifically the luminaries, Śukr and Rahu. But the Drishti of these four Grahas (on Vyaya Bhava) will counteract such evils.

12. Candr is capable of causing early end, if she is with a malefic in Yuvati, Randhr, or Tanu Bhava and unrelated to a benefic.

13. Early death will come to pass, if there be a birth in the morning, or evening junctions, or in a Hora, ruled by Candr, or in Gandanta, while Candr and malefics occupy Kendras from Lagn.

14. Definition of Sandhya. 3 Ghatis before the sight of the semi disc (half) of the rising Sūrya and a similar duration, following Sūrya’s set, are called, as morning twilight and evening twilight, respectively.

15. Early Death. Should all the malefics be in the oriental half, while benefics are in the occidental half, early death of one born in Vrischik, will follow. In this case there is no need of any rethinking.

16. Malefic in Vyaya and Ari Bhava, or in Randhr and Dhan Bhava, while Lagn is hemmed between other malefics, will bring early death.

17. Malefics, occupying Tanu and Yuvati Bhava, while Candr is yuti with a malefic with no relief from a benefic, will also cause premature death.

18. Early death will be inflicted on the native, if decreasing Candr is in Tanu Bhava, while malefics capture Randhr Bhava and a Kendra. There is no doubt about that.

19. Candr in Tanu, Randhr, Vyaya, or Yuvati Bhava and hemmed between malefics will confer premature death.

20. Should Candr be in Tanu Bhava, hemmed between malefics, while Yuvati, or Randhr Bhava has a malefic in it, he will face immediate death along with his mother.

21. Should Śani, Sūrya and Mangal be in Vyaya, Dharm and Randhr Bhava without Drishti from a benefic, the child will face instant death.

22. With a malefic in Yuvati Bhava, or in the rising Dreshkan, while decreasing Candr is in Tanu Bhava, death be experienced early.

23. The life span of the child will be either 2 months, or 6 months only, if all Grahas devoid of strength are relegated to Apoklima Bhavas.

24. Evils to Mother (up to Sloka 33). The mother of the native will incur evils (will die soon), if Candr at birth receives a Drishti from three malefics. Benefics, giving a Drishti to Candr, will bring good to the mother.

25. Should Dhan Bhava be occupied by Rahu, Budh, Śukr, Sūrya and Śani, the child’s birth has been after its father’s death, while even the mother will face early death.

26. If Candr is in the 7th, or the 8th from a malefic, be herself with a malefic and receives a Drishti from a strong malefic, predict mothers end to be early.

27. The child will not live on mother’s milk, but on that of she-goat, if Sūrya is exalted, or debilitated in Yuvati Bhava.

28. Should a malefic be in the 4th, identical with an inimical Rāśi, counted from Candr, while there is no benefic in a Kendra, the child will lose its mother in a premature manner.

29. Malefics in Ari and Vyaya Bhava will bring evils to mother. The child’s father will receive similar effects, if Bandhu and Karm Bhava are captured by malefics.

30. Budh in Dhan Bhava, while malefics occupy Tanu and Vyaya Bhava: this Yoga will destroy the entire family.

31. Guru, Śani and Rahu, respectively, posited in Tanu, Dhan and Sahaj Bhava will cause mother’s death early.

32. Doubtlessly the mother will give up the child, if it has malefics in Konas, counted from the decreasing Candr. No benefic shall be yuti with the said malefics.

33. If Mangal and Śani are together in a Kendra with reference to Candr and occupy one and the same Navāńś, the child will have two mothers. Yet it will be short-lived.

34. Evil to Father (up to Sloka 42). One’s father will incur early death, if Śani, Mangal and Candr in their orders are in Tanu, Yuvati and Ari Bhava.

35. The native will at the time of his marriage lose his father, if Guru is in Tanu Bhava, while Śani, Sūrya, Mangal and Budh are together in Dhan Bhava.

36. Early loss of father will take place, if Sūrya is with a malefic, or is hemmed between malefics, as there is another malefic in the 7th from Sūrya.

37. Remote will be the possibility of one’s father sustaining, if Sūrya is in Yuvati, while Mangal is in Karm and Rahu is in Vyaya Bhava.

38. Early and troubled will be one’s father’s death, if Mangal is in Karm Bhava identical with his enemy’s Rāśi.

39. Candr in Ari Bhava, Śani in Tanu Bhava and Mangal in Yuvati Bhava: this array of heavenly bodies at birth will not ensure a long span of life for the father.

40. If Sūrya receives a Drishti from Śani and be in Mesh, or in Vrischik Navāńś, the father would have given up the family before birth of the child, or would have passed away.

41. If Bandhu, Karm and Vyaya Bhava are all occupied by malefics, both the parents will leave the child to its own fate and wander from place to place.

42. The father will not see the native till his (the native’s) 23rd year, if Rahu and Guru are together in an inimical Rāśi identical with Tanu, or Bandhu Bhava.

43-45. Parents. Sūrya is the indicator of father for all beings, while the mother is indicated by Candr. Should Sūrya receive a Drishti from one, or more malefics, or be hemmed between them, this will cause evils to father. Similarly Candr be considered in respect of mother. Malefics in the 6th, the 8th, or the 4th from Sūrya will bring inauspicious results about the father. Malefics in such places from Candr will be adverse for the mother. The strength, or otherwise of the occupants concerned be suitably estimated.

Ch. 10. Antidotes for Evils

1. Those are the evils (due to a native). I now narrate the antidotes for such evils as well, which will be helpful to assess the extent of inauspiciousness.

2. Should one among Budh, Guru and Śukr be in an angle from Lagn, all evils are destroyed, as Sūrya eliminates darkness.

3. Just as a single reverential obeisance before Lord Shiva, the Trident holder frees one from all sins, a single, but strong Guru in Lagn will ward off all the evils.

4. Lagn Lord is singly capable of counteracting all evils, if he is strongly placed in an angle, just as Lord Shiva, the holder of the Bow destroyed the three cities, built of gold, silver and iron for the demons by Maya.

5. All evils are destroyed, if a benefic drishties Lagn of one born during the night in the bright half. Similarly a malefic’s Drishti on Lagn of one born during day time in the dark half.

6. Sūrya in Vyaya will confer a hundred-year life span on one born in Tul Lagn.

7. It will prove auspicious for the mother as well as the native, if Mangal joins, or is drishtied by Guru.

8. If malefics are surrounded by benefics, while angles, or trines are themselves benefic-occupied, evils disappear soon. Not only this, evils will not follow from the Bhavas
concerned.

Ch. 11. Judgement of Bhavas

1. O Maharishi Parashar, I have come to know of the evils and antidotes thereof from you. Please tell me, what is to be deduced from each Bhava.

2. Indications of Tanu Bhava. Maharishi Parashar replies. Physique, appearance, intellect (or the organ of intelligence, i.e. brain), complexion of the body, vigour, weakness, happiness, grief and innate nature are all to be guessed through the ascending Rāśi.

3. Indications of Dhan Bhava. Wealth, grains (food etc.), family, death, enemies, metals, precious stones etc. are to be understood through Dhan Bhava.

4. Indications of Sahaj Bhava. From Sahaj Bhava know of the following: valour, servants (attending etc.), brothers, sisters etc., initiatory instructions (Upadesh), journey and parent’s death.

5. Indications of Bandhu Bhava. Conveyances, relatives, mother, happiness, treasure, lands and buildings are to be consulted through Bandhu Bhava.

6. Indications of Putr Bhava. The learned should deduce from Putr Bhava amulets, sacred spells, learning, knowledge, sons, royalty (or authority), fall of position etc.

7. Indications of Ari Bhava. Maternal uncle, doubts about death, enemies, ulcers, step-mother etc. are to be estimated from Ari Bhava.

8. Indications of Yuvati Bhava. Wife, travel, trade, loss of sight, death etc. be known from Yuvati Bhava.

9. Indications of Randhr Bhava. Randhr Bhava indicates longevity, battle, enemies, forts, wealth of the dead and things, that have happened and are to happen (in the past and future births).

10. Indications of Dharm Bhava. Fortunes, wife’s brother, religion, brother’s wife, visits to shrines etc. be known from Dharm Bhava.

11. Indications of Karm Bhava. Royalty (authority), place, profession (livelihood), honour, father, living in foreign lands and debts are to be understood from Karm Bhava.

12. Indications of Labh Bhava. All articles, son’s wife, income, prosperity, quadrupeds etc. are to be understood from Labh Bhava.

13. Indications of Vyaya Bhava. From Vyaya Bhava, one can know about expenses, history of enemies, one’s own death etc.

14-16. Prosperity, or Annihilation of a Bhava. Predict prosperity of the Bhava, which is yuti with, or drishtied by a benefic. Also, when its Lord is in Yuvavastha, or Prabuddhavastha, or in Kismaravastha, or in Karm Bhava, the Bhavas well-being is indicated. The Bhava, which is not drishtied by its Lord, or, whose Lord is with a malefic Grah, or with one of the Lords of evil and such other Bhavas (i.e. 3rd, 6th, 8th, 11th and 12th), or is defeated in a war between Grahas, or is in one of the three Avasthas, viz, Vriddhavastha, Mritavastha and Suptavastha.

Ch. 12. Effects of Tanu Bhava

1-2. Physical comforts. Should Lagn Lord be yuti with a malefic, or be in Randhr, 6th, or 12th, physical felicity will diminish. If he is in an angle, or trine there will be at all times comforts of the body. If Lagn Lord is in debilitation, combustion, or enemy’s Rāśi, there will be diseases. With a benefic in an angle, or trine all diseases will disappear. Lagn’s angles (i.e. Bandhu, Yuvati, or the 10th), or its trine (Putr, Dharm), containing a benefic, is a powerful remedy for all, related to health.

3. There will not be bodily health, if Lagn, or Candr be drishtied by, or yuti with a malefic, being devoid of a benefics Drishti.

4. Bodily Beauty. A benefic in Lagn will give a pleasing appearance, while a malefic will make one bereft of good appearance. Felicity of the body will be enjoyed, if Lagn is drishtied by, or yuti with a benefic.

5-7. Other Benefits. If Lagn Lord, Budh, Guru, or Śukr be in an angle, or in a trine, the native will be long lived, wealthy, intelligent and liked by the king. Fame, wealth, abundant pleasures and comforts of the body will be acquired, if Lagn Lord is in a Movable Rāśi and be drishtied by a benefic Grah. One will be endowed with royal marks (of fortune) if Budh, Guru, or Śukr be in Lagn along with the Candr, or be in angle from Lagn. If Budh, Guru, or Śukr be in 4th, 7th, or 10th from Lagn, or be in the company of Candr in Lagn, the native will enjoy royal fortunes.

8. Coiled Birth. If there be a birth in one of Mesh, Vrishabh and Simh Lagnas, containing either Śani, or Mangal, the birth of the child is with a coil around a limb. The corresponding limb will be in accordance with the Rāśi, or Navāńś, rising.

9. Birth of Twins. The native, who has Sūrya in a quadruped Rāśi, while others are in Dual Rāśis with strength, is born, as one of the twins.

10. To Be Nurtured by Three Mothers. If Sūrya and Candr join in one and the same Bhava and fall in one Navāńś, the native will be nurtured by three different mothers for the first three months from its birth and will later on be brought up by its father and brother. (‘Bhratri’ apart from meaning a brother calls for interpretation, as a near relative in general)

11. Important. The learned in Jyotish should base the effects on Candr also, as are applicable to Lagn. Now explained are clues to know of ulcers, identity marks etc. on one’s person.

12-14. Decanates and Bodily Limbs. Head, eyes, ears, nose, temple, chin and face is the order of limbs, denoted (by the various Bhavas), when the first decanate of a Rāśi ascends. In the case of the second decanate ascending the order is neck, shoulder, arm, side, heart, stomach and navel. The order for the third decanate ascending is pelvis, anus/penis, testicles, thigh, knee, calf and foot. The portion already risen indicates left side of the body (while the one yet to rise, i.e. the invisible half, denotes the right side of the body).

15. Limbs Affected. The limb, related to a malefic by occupation, will have ulcers, or scars, while the one, related to a benefic, will have a mark (like moles etc). So say the Jyotishis. (Also see Sloka 6, Ch. 4 of Saravali, which states, that a malefic, or a benefic, if be in own Rāśi, or Navāńś, the effects will be right from birth. In other cases it will be in the course of one’s life, that these effects will come to pass).

Ch. 13. Effects of Dhan Bhava

1-2. Combinations for Wealth. O excellent of the Brahmins, listen to me, speaking on the effects of Dhan Bhava. If the Lord of Dhan is in Dhan, or is in an angle, or in trine, he will promote one’s wealth (or monetary state). Should he be in Ari/8th/12th, financial conditions will decline. A benefic in Dhan will give wealth, while a malefic instead will destroy wealth.

3. One will be wealthy, if Guru is in Dhan, as the Lord of Dhan, or is with Mangal.

4. If Dhan Lord is in Labh, while the Lord of Labh in Dhan, wealth will be acquired by the native. Alternately these two Lords may join in an angle, or in a trine.

5. If the Lord of Dhan is in an angle, while Labh Lord is in a trine thereof, or is drishtied by, or yuti with Guru and Śukr, the subject will be wealthy.

6-7. Yogas for Poverty. One will be penniless, if the Lord of Dhan Bhava is in an evil Bhava, while the Lord of Labh Bhava is also so placed and Dhan Bhava is occupied by a malefic. There will be penury right from birth and the native will have to beg even for his food, if the Lords of Dhan and Labh Bhava are both combust, or with malefics.

8. Loss of Wealth through the King. Should the Lords of Dhan and Labh Bhava be relegated to Ari, Randhr, or Vyaya Bhava, while Mangal is in Labh Bhava and Rahu is in Dhan Bhava, the native will lose his wealth on account of royal punishments.

9. Expenses on Good Accounts. When Guru is in Labh, Śukr is in Dhan and a benefic is placed in Vyaya Bhava, while Dhan’s Lord is yuti with a benefic, there will be expenses on religious, or charitable grounds.

10. Fame etc. If Dhan’s Lord is in own Rāśi, or is exalted, the native will look after his people, will help others and also will become famous.

11. Effortless Aquisition. If Dhan’s Lord is yuti with a benefic and is in a good division, like Paravatāńś, there will be effortlessly all kinds of wealth in the native’s family. (“Paravatāńśdau” of the text denotes Paravat, or such other higher Vargas: Dhan’s Lord should be in Paravatāńś, or in Devalokāńś, Brahmalokāńś, Sakravahanāńś, or Sridhamāńś in the Dash Varg scheme)

12. Eyes. If Dhan Lord is endowed with strength, the native will possess beautiful eyes. Should the said Grah be in Ari, Randhr, or Vyaya Bhava, there will be disease, or deformity of eyes.

13. Untruthful Person. If Dhan Bhava and its Lord are yuti with malefics, the native will be a talebearer, will speak untruth and will be afflicted by windy diseases.

Ch. 14. Effects of Sahaj Bhava

1. O Brahmin, I now tell you about Sahaj Bhava. Should Sahaj Bhava be yuti with, or drishtied by a benefic, the native will be endowed with co-born and be courageous.

2. If Sahaj’s Lord along with Mangal drishties Sahaj Bhava, the native will enjoy good results, due to Sahaj Bhava. Alternatively these two Grahas may be in Sahaj itself.

3. Destruction at once of co-born will come to pass, if the said 2 Grahas are together with a malefic, or in a Rāśi, owned by a malefic.

4-4½. Female and Male Co-born. If Sahaj’s Lord is a female Grah, or, if Sahaj Bhava be occupied by female Grahas, one will have sisters, born after him. Similarly male Grahas and male Rāśis denote younger brothers. Should it be of mixed nature, co-born of both sexes will be obtained. These effects be declared after assessing the strength and weakness of the concerned.

5-6. Should Sahaj’s Lord and Mangal be together in Randhr Bhava, destruction of co-born will result. Happiness in this respect will come to pass, if Mangal, or Sahaj’s Lord is in an angle, or in a trine, or in exaltation, or friendly divisions.

7-11. Number of Brothers and Sisters. If Budh is in Sahaj Bhava, while Sahaj’s Lord and Candr are together, as the indicator (Mangal) joins Śani, the effects are: there occurred the birth of an elder sister and there will be younger brothers. Furthermore, the third brother will die. Should Mangal be yuti with Rahu, while Sahaj’s Lord is in his debilitation Rāśi, there will be loss of younger brothers and/or sisters, while three elder brothers and/or sisters were attained by the native. If Sahaj’s Lord is in an angle, while the significator (Mangal) is exalted in a trine and be yuti with Guru, 12 will be the number of total co-born. Out of these two elders and the 3rd, the 7th, the 9th and the 12th of the younger co-born will be shortlived, while six of the said twelve will be longlived.

12-13. There will be 1 co-born, if Vyaya’s Lord (some texts read, as Labh’s Lord) joins Mangal and Guru, while Sahaj Bhava is occupied by Candr. If Candr is lonely placed in Sahaj Bhava with Drishti of male Grahas, there will be younger brothers, while the Drishti of Śukr denotes younger sisters.

14. Adverse Grahas. Sūrya in Sahaj Bhava will destroy the preborn. The afterborn will be destroyed, if Śani is found in Sahaj Bhava. In the same situation Mangal will destroy both the preborn and later-born.

15. After estimating the strength and weakness of such Yogas, the effects, related to brothers and sisters, be announced.

Ch. 15. Effects of Bandhu Bhava

1. O excellent of the Brahmins, thus have been briefly told the effects of Sahaj Bhava. Now listen to the results, related to Bandhu Bhava.

2. Housing Comforts. One will have residential comforts in full degree, if Bandhu is occupied by its Lord, or by Lagn’s Lord and be drishtied by a benefic.

3. Miscellaneous. Should Putr’s Lord be in his own Bhava, or in own Navāńś, or in exaltation, the native will be endowed with comforts, related to lands, conveyances, houses etc. and musical instruments.

4. Housing Comforts. If Karm’s Lord joins Bandhu’s Lord in an angle, or in a trine, the native will acquire beautiful mansions.

5. Relatives. Should Budh be in Lagn, while Bandhu’s Lord, being a benefic, is drishtied by another benefic, the native will be honoured by his relatives.

6. Long-living Mother. If Bandhu Bhava is occupied by a benefic, while its Lord is in his exaltation Rāśi, as the indicator of mother is endowed with strength, the native will have a long-living mother.

7. Happiness of Mother. The native’s mother will be happy, if Bandhu’s Lord is in an angle, while Śukr is also in an angle, as Budh is exalted.

8. Quadrupeds. Sūrya in Bandhu, Candr and Śani in Dharm and Mangal in Labh Bhava; this Yoga will confer cows and buffaloes on the native.

9. Dumbness. Should Bandhu Bhava be a Movable one, while its Lord and Mangal are together in Ari, or Randhr Bhava, the native will be dumb.

10-14. Conveyances. If Lagn’s Lord is a benefic, while Bandhu’s Lord is in fall, or in Labh Bhava and the significator (Śukr) is in Vyaya Bhava, the native will obtain conveyances in his 12th year. Should Sūrya be in Bandhu Bhava, as Bandhu’s Lord is exalted and be with Śukr, one will acquire conveyances in his 32nd year. It will be in the 42nd year, that one will be endowed with conveyances, if Bandhu’s Lord joins Karm’s Lord in his (4th Lord’s) exaltation Navāńś. An exchange between Labh’s and Bandhu’s Lords will confer conveyances in the 12th year. A benefic, related to Bandhu Bhava (and to its Lord), will bring with him auspicious effects (regarding conveyances), while a malefic will produce only malefic effects (in respect of conveyances). Should a benefic be in Bandhu, drishti Bandhu, or in yuti with the Lord of Bandhu, or a Drishti on the Lord of Bandhu Bhava, then the native will be happy with conveyances and be free from accidents and dangers. A malefic, replacing the said benefic, will cause losses, concerning vehicles and reduce one to severe accidents.

Ch. 16. Effects of Putr Bhava

1-3. O Brahmin, now I tell you the effects, related to Putr Bhava. If the Lords of Lagn and Putr are in their own Rāśis, or in an angle, or in a trine, one will enjoy thorough happiness through his children. Should Putr’s Lord be in Ari, Randhr, or Vyaya Bhava, there will be no offspring. Should the Lord of Putr be combust, or be with malefics and be weak, there will be no children; even, if per chance issues are obtained, they will only quit the world soon. The Yuti of Putr’s Lord with Lagn’s Lord in a good Bhava will ensure early obtainment of children apart from happiness through them. If they join in an evil Bhava, they will prove a defect in this respect.

4. If Putr’s Lord is in Ari Bhava, as Lagn’s Lord is yuti with Mangal, the native will lose his very first child, whereafter his female will not be fertile to yield an offspring.

5. Should Putr’s Lord be in fall in Ari, Randhr, or Vyaya Bhava, while Budh and Ketu are in Putr Bhava, the native’s wife will give birth to one child only.

6. If Putr’s Lord is in fall and be not in Drishti to Putr, while Śani and Budh are in Putr, the native’s wife will give birth to one child only.

7. Should Dharm’s Lord be in Lagn, while Putr’s Lord is in fall and Ketu is in Putr along with Budh, obtainment of progeny will be after a great deal of ordeal.

8. If Putr’s Lord is in Ari, Randhr, or Vyaya Bhava, or be in an inimical Rāśi, or be in fall, or in Putr itself, the native will beget issues with difficulty.

9. Should Putr Bhava be owned by Śani, or Budh and be occupied, or drishtied by Śani and Mandi, one will have adopted issues.

10. Should Sūrya and Candr be together in a Rāśi and in the same Navāńś, the native will be brought up by three mothers, or two fathers.

11. Adopted issue is indicated, if Putr is tenanted by six Grahas, while its Lord is in Vyaya Bhava and Candr and Lagn are endowed with strength.

12. There will be many children, if Putr’s Lord is strong, while Putr is drishtied by strong Budh, Guru and Śukr.

13. If Putr’s Lord is with Candr, or is in her Decanate, the native will beget daughters; so say Jyotishis.

14. If Putr’s Lord is in a Movable Rāśi, while Śani is in Putr, as Rahu is with Candr, the child (so born) is of questionable birth.

15. Undoubtedly the native is born of other’s loins, if Candr is in the 8th from Lagn, while Guru is in the 8th from Candr. Malefic’s Drishti, or Yuti is essential in this Yog.

16. If Putr’s Lord is exalted, or be in Dhan, Putr, or Dharm Bhava, or be yuti with, or drishtied by Guru, obtainment of children will be there.

17. One will obtain children, that will indulge in mean deeds, if Putr is occupied by three, or four malefics, while Putr’s Lord is in fall. A benefic (including Budh) in Putr is excluded in the said combination.

18. If Putr is occupied by Guru, while its Lord is with Śukr, one will obtain an offspring in his 32nd, or 33rd year.

19. Should Putr’s Lord be in an angle along with Guru, the Karak, one will beget a child at the age of 30, or 36.

20. If Guru is in Dharm Bhava, while Śukr is in the 9th from Guru along with Lagn’s Lord, one will beget a child at the age of 40.

21. The native will at the age of 32 lose his child, if Rahu is in Putr, Putr’s Lord is in Yuti with a malefic and Guru is in debilitation.

22. There will be loss of children at 33 and 36, if a malefic is in the 5th from Guru, while another is in the 5th from Lagn.

23. Should Mandi be in Lagn, while Lagn’s Lord is in fall, grief on account of loss of child at the age of 56 will come to pass.

24-32. Number of Children. There will be 10 sons, if Bandhu Bhava and Ari Bhava are occupied by malefics, while Putr’s Lord is in deep exaltation, joining Lagn’s Lord, as Guru is with another benefic. Nine will be the number of sons, that one will beget, if Guru is in deep exaltation, as Rahu is with Dhan’s Lord and Dharm is occupied by its own Lord. There will be eight sons, if Guru is in Putr, or Dharm Bhava, while Putr’s Lord is endowed with strength and Dhan’s Lord is in Karm Bhava. Śani in Dharm Bhava, while Putr’s Lord is in Putr itself, gives 7 sons, out of which twins will be born twice. If Putr’s Lord is in Putr in Yuti with Dhan’s Lord, there will be birth of 7 sons, out of which 3 will pass away. Only one son is denoted, if there be a malefic in Putr Bhava, while Guru is in the 5th from Śani, or vice versa. If Putr Bhava has a malefic in it, or, if Śani is in the 5th from Guru, the native will beget offspring only through his second, or third wife. Should Putr be occupied by a malefic, while Guru is yuti with Śani in Putr Bhava, as Lagn’s Lord is in Dhan Bhava and Putr’s Lord is yuti with Mangal, one will live long, but lose his children one after the other, as they are born.

Ch. 17. Effects of Ari Bhava

1. O Brahmin, following are the effects, produced by Ari Bhava, relating to diseases, ulcers etc. Listen to this attentively.

2. Ulcers/Bruises. Should Ari’s Lord be in Ari itself, or in Lagn, or Randhr, there will be ulcers, or bruises on the body. The Rāśi, becoming Ari Bhava, will lead to the knowledge of the concerned limb.

3-5. Relatives Affected. The Karak of a relative, or the Lord of such a Bhava, joining Ari’s Lord, or being in Ari, or Randhr Bhava, indicates ulcers/bruises to such a relative, like father. Sūrya with such lordship and in such a Bhava denotes such affectation of head, Candr of the face, Mangal of the neck, Budh of the navel, Guru of the nose, Śukr of the eyes, Śani of the feet and the Rahu and Ketu of the abdomen.

6. Facial Diseases. Should Lagn’s Lord be in a Rāśi of Mangal, or of Budh and has a Drishti on Budh, there will be diseases of the face.

7-8½. Leprosy. Mangal, or Budh, having ownership of the ascending Rāśi and joining Candr, Rahu and Śani, will cause leprosy. If Candr is in Lagn, which is not however Cancer, and be with Rahu, there will occur white leprosy. Śani in place of Rahu will cause black leprosy, while Mangal similarly will afflict one with blood-leprosy.

9-12½. Diseases in General. When Lagn is occupied by the Lords of Ari and Randhr Bhava along with Sūrya, the native will be afflicted by fever and tumours. Mangal, replacing Sūrya, will cause swelling and hardening of the blood vessels and wounds and hits by weapons. Budh so featuring will bring in billious diseases, while Guru in similar case will destroy any disease. Similarly Śukr will cause diseases through females, Śani windy diseases, Rahu danger through low-caste-men and Ketu navel diseases. Candr in Yuti with the Lords of Ari and Randhr Bhava will inflict dangers through water and phlegmatic disorders. Similar estimates be made from the respective significators and Bhavas for relatives, like father.

13-19½ TIMING OF ILLNESS. The native will be afflicted by illness throughout life, if Śani is with Rahu, while Ari Lord and 6th Bhava are yuti with malefics. One will suffer from (severe) fever at the age of 6 and at the age of 12, if Mangal is in Ari, while Ari Lord is in Randhr. If the Candr is in Dhanu/Meen, while Guru is in Ari from Lagn, one will suffer from leprosy at the age of 19 and 22. If Rahu is in Ari, Lagna Lord is in Randhr and Mandi is in an angle, consumption will trouble the native at the age of 26. Spleenary disorders will be experienced at the age of 29 and 30, if the Lords of 6th and 12th are in exchange of their Rāśis. Śani and Candr together in Ari will inflict blood-leprosy at the age of 45. If Śani is with an inimical planet, while Lagn Lord is in Lagn itself, windy disorders (like rheumatism) will trouble the native at the age of 59.

20-22. UNFORTUNATE YEARS. Should Candr be yuti with Ari Lord, while the 8th Lord is in Ari and the 12th Lord is in Lagn, the native will be troubled by animals at the age of eight. O Brahmin, if Rahu is in Ari, while Śani is in Randhr from the said Rahu, the child will have danger through fire at the age of 1 and 2, while in Sahaj year birds will bring some evils.

23-25. UNFORTUNATE YEARS (continued). Danger through water will have to be feared during Putr and Dharm years, if Sūrya is in Ari, or Randhr, while Candr is in Vyaya from the said Sūrya. Śani in Randhr, as Mangal is in Yuvati, all cause small-pox in Karm year and in 30th year of age. If 8th Lord joins Rahu in an angle/trine from Randhr Bhava and be in Randhr in Navamsa, the subject will be troubled by swelling of blood vessels, urinary disorders etc. during the 18th year and the 22nd year.

26. LOSS THROUGH ENEMIES. Loss of wealth will come to pass during the 31st year, if Labh and 6th Lords exchange their Rāśis.

27. INIMICAL SONS. One’s own sons will be his enemies, if Putr Lord is in Ari, while Ari Lord is with Guru. Simultaneously Vyaya Lord should be in Lagn.

28. FEAR FROM DOGS. There will be fear from dogs during the 10th and 19th year, if the Lagna Lord and the 6th Lord are in exchange.

Ch. 18. Effects of Yuvati Bhava

1. O excellent of the Brahmins, listen to me, detailing the effects of the 7th Bhava. If Yuvati Lord is in his own Rāśi, or in exaltation, one will derive full happiness through his wife (and marriage).

2. SICK WIFE. Should Yuvati Lord be in Ari, 8th, or Vyaya, the wife will be sickly. This however does not apply to own Bhava, or exaltation placement, as above.

3. Excessive·Libidinousness/Death·of·Wife. If Śukr is in Yuvati, the native will be exceedingly libidinous. If Śukr yuti a malefic in any Bhava, it will cause loss of wife.

4-5. THE 7TH LORD. Should Yuvati Lord be endowed with strength and be yuti with, or be drishtied by a benefic, the native will be wealthy, honourable, happy and fortunate. Conversely, if Yuvati Lord is in fall, or is combust, or is in an enemy’s Rāśi, one will acquire sick wives and many wives.

6. PLURALITY OF WIVES. If Yuvati Lord is in a Rāśi of Śani, or of Śukr and be drishtied by a benefic, there will be many wives. Should Yuvati Lord be particularly in exaltation, the same effects will come to pass.

7-8½. MlSCELLANEOUS MATTERS. The native will befriend barren females, if Sūrya is in Yuvati. Candr therein will cause association with such female, as corresponding to the Rāśi, becoming Yuvati. Mangal, placed in Yuvati, will denote association with marriageable girls (those with menses), or with barren females. Budh indicates harlots, mean females and females, belonging to traders’ community. Wife of a Brahmin, or a pregnant female will be in the native’s association, if Guru is in Yuvati. Base females and females, having attained their courses, are denoted by Śani, Rahu/Ketu in Yuvati.

8-9½. Mangal denotes a female with attractive breasts. Śani indicates sick and weak spouse. Guru will bring a spouse with hard and prominent breasts. Śukr will bring one with bulky and excellent breasts.

10-13½. Malefics in Vyaya and 7th, while decreasing Candr is in Putr denote, that the native will be controlled by spouse, who will be inimical to the race (or family). If Yuvati Bhava is occupied, or owned by Śani/Mangal, the native will beget a harlot, as his spouse, or he will be attached to other illegally. Should Śukr be in a Navamsa of Mangal, or in a Rasi of Mangal, or receive a Drishti from, or be yuti with Mangal, the native will “kiss” the private parts of the female. If Śukr is so related to Śani, the native will “kiss” the private parts of the male.

14-15. WORTHY SPOUSE. The native will beget a spouse endowed with (the seven principal) virtues, who will expand his dynasty by sons and grandsons, if the 7th Lord is exalted, while Yuvati is occupied by strong Lagna Lord and a benefic.

16. EVILS TO SPOUSE. If Yuvati Bhava, or its Lord is yuti with a malefic the native’s wife will incur evils, especially, if Yuvati Bhava, or its Lord is bereft of strength.

17. LOSS OF SPOUSE. If Yuvati Lord is devoid of strength and is relegated to Ari, 8th, or Vyaya, or, if Yuvati Lord is in fall, the native’s wife will be destroyed (i.e. she will die early).

18. LACK OF CONJUGAL FELICITY. If Candr is in Yuvati, as Yuvati Lord is in Vyaya and the Karaka (indicator Śukr) is bereft of strength, the native will not be endowed with marital happiness.

19-21. PLURALlIY OF WIVES. One will have two wives, if Yuvati Lord is in fall, or in a malefic Rāśi along with a malefic, while Yuvati Bhava, or the 7th Navamsa belong to a eunuch planet. If Mangal and Śukr are in Yuvati, or, if Śani is Yuvati, while the Lord of Lagn is in Randhr, the native will have 3 wives. There will be many wives, if Śukr is in a Dual Rāśi, while its Lord is in exaltation, as Yuvati Lord is endowed with strength.

22. TIME OF MARRIAGE (upto Sloka 34). If Yuvati Lord is in a benefic’s Bhava (or in Dharm, as Subha Rāśi so means), while Śukr is exalted, or is in own Rāśi, the native will marry at the age of 5, or 9.

23. If Sūrya is in Yuvati, while his dispositor is yuti with Śukr, there will be marriage at 7th, or 11th year of age.

24. Śukr in Dhan, while Yuvati Lord is in Labh will give marriage at the age of 10, or 16.

25. Marriage will take place during the 11th year, if Śukr is in an angle from Lagn, while Lagn Lord is in Makar, or Kumbh.

26. The native will marry at 12, or l9, if Śukr is in an angle from the Lagna, while Śani is in Yuvati counted from Śukr.

27. Should Śukr be in Yuvati from Candr, while Śani is in Yuvati from Śukr, marriage will be in the 18th year.

28. Marriage will be in the 15th year, if Dhan Lord is in Labh, while Lagn Lord is in Karm.

29. An exchange between the Lords of Dhan and Labh will bring marriage 13 years after birth.

30. Ones 22nd/27th year will confer marriage, if Śukr is in Yuvati from the 8th Bhava (i.e. Dhan from Lagna), while his dispositor is yuti with Mangal.

31. Should Yuvati Lord be in Vyaya, while the natal Lord is in Yuvati in Navamsa, marriage will be in 23rd/26th year of age.

32. Either the 25th year, or the 33rd year will bring marriage, if Randhr Lord is in Yuvati, as Śukr is in Navamsa Lagna.

33. Should Śukr be in Dharm from Dharm (i.e. in Putr Bhava), while Rahu is in one of the said Bhavas (i.e. in Putr/Dharm), marriage will take place during 31st, or 33rd year.

34. The native will marry at 30, or 27, if Śukr is in Lagn, while the 7th Lord is in Yuvati itself.

35-39. TIMING OF WIFE’S DEATH. Loss of wife will occur in the 18th year, or 33rd year of age of the native, if Yuvati Lord is in fall, while Śukr is in Randhr. One will lose his spouse in his 19th year, if Yuvati Lord is in the 8th, while Vyaya Lord is in Yuvati. The native’s wife will die within three days of marriage due to snake bite, if the native has Rahu in Dhan and Mangal in Yuvati. If Śukr is in Randhr, while his dispositor is in a Rāśi of Śani, death of wife will take place during the native’s 12th, or 21st year of age. Should the ascendat Lord be in his Rāśi of debilitation, as Dhan Lord is in Randhr, loss of wife will occur in the 13th year of age.

40-41. THREE MARRIAGES. Should Candr be in Yuvati from Śukr, while Budh is in Yuvati from Candr and Randhr Lord is in Putr (from the Lagna), there will be marriage in Karm year followed by another in the 22nd year and yet another in the 33rd year.

42. DEATH OF WlFE. lf Ari, 7th and 8th are in their order occupied by Mangal, Rahu and Śani, the native’s wife will not live (long).

Ch. 19. Effects of Randhr Bhava

1. Long Life. O excellent of the Brahmins, listen to me speak on the effects of Randhr Bhava. If Randhr’s Lord is in an angle, long life is indicated.

2. Short Life. Should Randhr’s Lord join Lagn’s Lord, or a malefic and be in Randhr itself, the native will be short lived.

3. Śani and Karm’s Lord about Longevity. Similarly consider Śani and Karm’s Lord in the matter of longevity. Karm’s Lord is in Randhr along with a malefic Grah and/or Lagn’s Lord.

4-7. Long Life. There will be long life, if Ari’s Lord is in Vyaya, or, if Ari’s Lord is in Ari, as Vyaya’s Lord is in Vyaya, or, if Ari’s Lord and Vyaya’s Lord are in Lagn and Randhr. If the Lords of Putr, Randhr and Tanu Bhava are in own Navāńśas, own Rāśis, or in friendly Rāśis, the native will enjoy a long span of life. Should the Lords of Lagn, Randhr and Karm Bhava and Śani are all disposed severally in an angle, in a trine, or in Labh Bhava, the subject will live long. Like these, there are many other Yogas, dealing with the issue of longevity. The strength and weakness of the Grahas concerned be estimated in deciding longevity.

8-13. Short Life. One’s span of life will be between 20 and 32 years, if Lagn’s Lord is weak, while Randhr’s Lord is an angle. The native will only be short-lived, if Randhr’s Lord is in fall, while Randhr Bhava has a malefic in it and Tanu Bhava is bereft of strength. Death will be instant at birth, if Randhr Bhava, Randhr’s Lord and Vyaya Bhava are all conjunct malefics. Malefics in angles and/or trines and benefics in Ari and/or Randhr Bhava, while Tanu Bhava has in it Randhr’s Lord in fall: this Yoga will cause immediate end. If Putr and Randhr Bhava and Randhr’s Lord are all conjunct malefics, the life span will be very brief. Within a month of birth, death will befall the child, if Randhr’s Lord is in Randhr itself, while Candr is with malefics and be bereft of beneficial Drishti.

14-15. Long Life (again). One will be long-lived, if Lagn’s Lord is in exaltation, while Candr and Guru are, respectively, in Labh and Randhr Bhava. If Lagn’s Lord is exceedingly strong and receives a Drishti from a benefic, which is placed in an angle, the person concerned will be wealthy, virtuous and long-lived.

Ch. 20. Effects of Dharm Bhava

(1) Combinations for Fortunes. O Brahmin, now listen to the effects of Dharm Bhava. One will be fortunate (or affluent), if Dharm’s Lord is in Dharm Bhava with strength.

(2) Should Guru be in Dharm Bhava, while Dharm’s Lord is in an angle and Lagn’s Lord is endowed with strength, one will be extremely fortunate.

3. Fortunate (Affluent) Father. If Dharm’s Lord is with strength, as Śukr is in Dharm, while Guru is in an angle from Tanu Bhava, the native’s father is fortunate.

4. Indigent Father. If Dharm’s Lord is debilitated, while the 2nd and/or the 4th from Dharm Bhava is occupied by Mangal, the native’s father is poor.

5. Long-living Father. Should Dharm’s Lord be in deep exaltation, while Śukr is in an angle from Tanu Bhava and Guru is in the 9th from Navāńś Lagn, the father of the native will enjoy a long span of life.

6. Royal Status for Father. If Dharm’s Lord is an angle and receives a Drishti from Guru, the native’s father will be a king endowed with conveyances, or be equal to a king.

7. Wealthy and Famous Father. Should Dharm’s Lord be in Karm Bhava, while Karm’s Lord receives a Drishti from a benefic the native’s father will be very rich and famous.

8-9. Virtuous and Devoted to Father. Should Sūrya be in deep exaltation, as Dharm’s Lord is in Labh Bhava, the native will be virtuous, dear to the king and devoted to father. If Sūrya is in a trine from Lagna, while Dharm’s Lord is in Yuvati in yuti with, or receiving a Drishti from Guru, the native will be devoted to his father.

10. Fortunes etc. Acquisition of fortunes, conveyances and fame will follow the 32nd year of age, if Dharm’s Lord is in Dhan, while Dhan’s Lord is in Dharm.

11. Inimical to Father. There will be mutual enmity between the father and the native, if Lagn’s Lord is in Dharm Bhava, but with the Lord of Ari. Further, the native’s father will be of contemptible disposition.

12. Begged Food. If Karm’s Lord and Sahaj’s Lord are bereft of strength, while Dharm’s Lord is in fall, or combust the native will go begging for his food.

13-25. Combinations for Father’s Death. The father of the native would have passed away prior to the native’s birth, if Sūrya is in Ari, Randhr, or Vyaya Bhava, as Randhr’s Lord is in Dharm Bhava, Vyaya’s Lord is in Tanu Bhava and Ari’s Lord is in Putr Bhava. Should Sūrya be in Randhr Bhava, while Randhr’s Lord is in Dharm, the native’s father will pass away within a year of his birth. If the Lord of Vyaya Bhava is in Dharm Bhava, while Dharm’s Lord is in its debilitation Navāńś, the native’s father will face his end during the 3rd, or the 16th year of the native. Death of father will occur in the 2nd, or the 12th year, if Lagn’s Lord is in Randhr Bhava, as Randhr’s Lord is with Sūrya. Should Rahu be in the 8th from Dharm, as Sūrya is in the 9th from Dharm, death of father will take place in the 16th, or the 18th year of the native. If Śani is in the 9th from Candr, as Sūrya is with Rahu, the native’s father will die in the 7th, or the 19th year of the native. The native in his 44th year will lose his father, if Dharm’s Lord is in Vyaya, as Vyaya’s Lord is in Dharm. If Lagn’s Lord is in Randhr Bhava, as Candr is in Sūrya’s Navāńś, the native in his 35th, or 41st year will lose his father. One will lose his father in the 50th year, if Sūrya, being the Lord of Dharm, is conjunct Mangal and Śani. If Sūrya is in the 7th from Dharm Bhava, as Rahu is in the 7th from Sahaj Bhava, the 6th, or 25th year of the native will be fatal for father. If Śani is in the 7th from Randhr Bhava, as Sūrya is in the 7th from Śani, the ages of 21, 26, or 30 will be fatal for the father. If Dharm’s Lord is in its debilitation Rāśi, while his dispositor is in Dharm Bhava, the native will lose his father at the age of 26, or 30. Thus the Jyotishis may know the effects.

26. Fortunes. One will enjoy abundant fortunes, if Śukr is in deep exaltation and be in the company of Dharm’s Lord, as Śani is in Sahaj.

27-28. Fortunate Periods. Abundant fortunes be acquired after the 20th year, if Dharm has Guru in it, as its Lord is in an angle from Lagn. Should Budh be in his deep exaltation, as Dharm’s Lord is in Dharm itself, abundant fortunes will be earned after the 36th year.

29. Should Lagn’s Lord be in Dharm, as Dharm’s Lord is in Lagn and Guru is in Yuvati, there will be gains of wealth and conveyances.

30. Lack of Fortunes. If Rahu is in the 9th from Dharm Bhava, as his dispositor is in Randhr Bhava and Dharm’s Lord is in fall, the native be devoid of fortunes.

31. Food by Begging. Should Śani be in Dharm Bhava along with Candr, as Lagn’s Lord is in fall, the native will acquire food by begging.

32. O Brahmin, these are the effects related to Dharm Bhava. I have explained briefly. These may be estimated with the help of the state of the Lords of Lagn and Dharm Bhava and in other manners as well.

Ch. 21. Effects of Karm Bhava

1. I now explain the effects of Karm Bhava. Listen to these, o Maitreya, in the words of Brahma, Garga and others.

2. Paternal Happiness. If Karm’s Lord is strong and in exaltation, or in its own Rāśi/Navāńś, the native will derive extreme paternal happiness, will enjoy fame and will perform good deeds.

3. If Karm’s Lord is devoid of strength, the native will face obstructions in his work. If Rahu is in an angle, or in a trine, he will perform religious sacrifices, like Jyotishtoma.

4. If Karm’s Lord is with a benefic, or be in an auspicious Bhava, one will always gain through royal patronage and in business. In a contrary situation, only opposite results will come to pass.

5. Should Karm and Labh Bhava be both occupied by malefics, the native will indulge only in bad deeds and will defile his own men.

6. If the Lord of Karm Bhava is relegated to Randhr Bhava along with Rahu, the native will hate others; be a great fool and will do bad deeds.

7. If Śani, Mangal and Karm’s Lord are in Yuvati, as Yuvati’s Lord is with a malefic, the native will be fond of carnal pleasures and of filling his belly.

8-10 Should Karm’s Lord be in exaltation and be in the company of Guru, as Dharm’s Lord is in Karm the native will be endowed with honour, wealth and valour. One will lead a happy life, if Labh’s Lord is in Karm and Karm’s Lord is in Lagn, or, if the Lord of Karm Bhava is yuti with the Lord of Labh Bhava in an angle. Should Karm’s Lord in strength be in Meen along Guru, the native will doubtless obtain robes, ornaments and happiness.

11. Should Rahu, Sūrya, Śani and Mangal be in Labh Bhava, the native will incur cessation of his duties.

12. One will be learned and wealthy, if Guru is in Meen along with Śukr, while Lagn’s Lord is strong and Candr is in exaltation.

13. Should Karm’s Lord be in Labh, while Labh’s Lord is in Tanu Bhava and Śukr is in Karm, the native will be endowed with precious stones.

14. If the Karm’s Lord is exalted in an angle, or a trine and is yuti with Guru, or receives a Drishti from Guru, one will be endowed with deeds.

15. Should Karm’s Lord be in Lagn along with Lagn’s Lord, as Candr is in an angle, or in a trine, the native will be interested in good deeds.

16. If Śani is in Karm Bhava along with a debilitated Grah, while Karm Bhava in the Navāńś Kundali is occupied by a malefic, the native will be bereft of acts.

17. One will indulge in bad acts, if Karm’s Lord is in Randhr Bhava, while Randhr’s Lord is in Karm Bhava with a malefic.

18. Obstructions to the native’s acts will crop up, if Karm’s Lord is in fall, as both Karm Bhava and the 10th from Karm Bhava have malefic occupations.

19-21. Combinations for Fame. One will be endowed with fame, if Candr is in Karm Bhava, while Karm’s Lord is in a trine from Karm Bhava and Lagn’s Lord is in Lagn’s angle. Similar effects will come to pass, if Labh’s Lord is in Karm Bhava, while Karm’s Lord is strong and gives a Drishti to Guru. Fame will come to the native, if Karm’s Lord is in Dharm Bhava, as Lagn’s Lord is in Karm Bhava and Candr is in Putr Bhava.

22. O excellent of the Brahmins, thus have been told about the effects of Karm Bhava in a brief manner. Other related effects be guessed by you based on the relationship of the Lords of Lagn and of Karm Bhava.

Ch. 22. Effects of Labh Bhava

1. O excellent of the Brahmins, I now explain effects relating to Labh Bhava, the auspiciousness of which Bhava will make one happy at all times.

2. Should Labh’s Lord be in Labh itself, or be in an angle, or in a trine from Lagn, there will be many gains. Similarly, if Labh’s Lord is exalted, though in combustion there will be many gains.

3. If Labh’s Lord is in Dhan Bhava, while Dhan’s Lord is in an angle along with Guru, the gains will be great.

4. If Labh’s Lord is in Sahaj Bhava, while Labh Bhava is occupied by a benefic, the native will gain 2000 Nishkas in his 36th year.

5. If Labh’s Lord is yuti with a benefic in an angle, or in a trine, the native will acquire 500 Nishkas in his 40th year.

6. The native will own 6000 Nishkas, if Labh Bhava is occupied by Guru, while Dhan Bhava and Dharm Bhava are, respectively, taken over by Candr and Śukr by position.

7. Should Guru, Budh and Candr be in the 11th from Labh, the native will be endowed with wealth, grains, fortunes, diamonds, ornaments etc.

8. One will gain 1000 Nishkas in his 33rd year, if Labh’s Lord is in Lagn and Lagn’s Lord is in Labh Bhava.

9. If Labh’s Lord is in Dhan Bhava, as Dhan’s Lord is in Labh Bhava, one will amass abundant fortunes after marriage.

10. If Labh’s Lord is in Sahaj Bhava, as Sahaj’s Lord is in Labh Bhava, one will gain wealth through co-borns and will be endowed with excellent ornaments.

11. There will be no gains in spite of numerous efforts, if Labh’s Lord is in fall, in combustion, or be in Ari, Randhr, or Vyaya Bhava with a malefic.

Ch. 23. Effects of Vyaya Bhava

1-4. O Brahmin, now I tell you about the effects of Vyaya Bhava. There will be expenses on good accounts, if Vyaya’s Lord is with a benefic, or in his own Bhava, or exalted, or, if a benefic occupies Vyaya. One will own beautiful houses and beds and be endowed with superior scented articles and pleasures, if Candr happens to be Vyaya’s Lord and be exalted, or be in its own Rāśi and/or Navāńś, or in Labh/Dharm/Putr Bhava in Rāśi/Navāńś. The said native will live with rich clothes and ornaments, be learned and Lordly.

5-6. And, if Vyaya’s Lord is in Ari, or Randhr Bhava, or be in enemy’s Navāńś, in debilitation Navāńś, or in Randhr Bhava in Navāńś, one will be devoid of happiness from wife, be troubled by expenses and deprived of general happiness. If he be in an angle, or trine, the native will beget a spouse.

7. Just as these effects are derived from Tanu Bhava in regard to the native, similar deductions be made about co-borns etc. from Sahaj and other Bhavas.

8. Grahas placed in the visible half of the zodiac will give explicit results, while the ones in the invisible half will confer secret results.

9. If Rahu is in Vyaya along with Mangal, Śani and Sūrya, the native will go to hell. Similar effect will occur, if Vyaya’s Lord is with Sūrya.

10. If there is a benefic in Vyaya, while its Lord is exalted, or is yuti with, or receives a Drishti from a benefic, one will attain final emancipation.

11. One will wander from country to country, if Vyaya’s Lord and Vyaya Bhava are with malefics and Vyaya’s Lord gives a Drishti to, or receives a Drishti from malefics.

12. One will move in his own country, if Vyaya’s Lord and Vyaya Bhava are with benefics and Vyaya’s Lord gives a Drishti to, or receives a Drishti from benefics.

13. Earnings will be through sinful measures, if Vyaya is occupied by Śani, or Mangal etc. and is not receiving a Drishti from a benefic.

14. If Lagn’s Lord is in Vyaya, while Vyaya’s Lord is in Lagn with Śukr, expenses will be on religious grounds.

Ch. 24. Effects of the Bhava Lords

1. Effects of Lagn’s Lord in Various Bhavas (up to Sloka 12). Should Lagn’s Lord be in Lagn itself, the native will be endowed with physical happiness and prowess. He will be intelligent, fickle-minded, will have two wives and will unite with other females.

2. If the Lagn’s Lord is in Dhan, he will be gainful, scholarly, happy, endowed with good qualities, be religious, honourable and will have many wives.

3. If Lagn’s Lord is in Sahaj Bhava, the native will equal a lion in valour, be endowed with all kinds of wealth, be honourable, will have two wives, be intelligent and happy.

4. If Lagn’s Lord is in Bandhu Bhava, the native will be endowed with paternal and maternal happiness, will have many brothers, be lustful, virtuous and charming.

5. If Lagn’s Lord is in Putr Bhava, the native will have mediocre progenic happiness, will lose his first child, be honourable, given to anger and be dear to king.

6. If Lagn’s Lord is in Ari Bhava and related to a malefic the native will be devoid of physical happiness and will be troubled by enemies, if there is no benefic Drishti.

7. If Lagn’s Lord is a malefic and is placed in Yuvati Bhava, the natives wife will not live (long). If the Grah in question is a benefic, one will wander aimlessly, face penury and be dejected. He will alternatively become a king (if the said Grah is strong).

8. If Lagn’s Lord is in Randhr Bhava, the native will be an accomplished scholar, be sickly, thievish, be given to much anger, be a gambler and will join others’ wives.

9. If Lagn’s Lord is in Dharm Bhava, the native will be fortunate, dear to people, be a devotee of Śrī Vishnu, be skilful, eloquent in speech and be endowed with wife, sons and wealth.

10. If Lagn’s Lord is in Karm Bhava, the native will be endowed with paternal happiness, royal honour, fame among men and will doubtlessly have self-earned wealth.

11. If Lagn’s Lord is in Labh Bhava, the native will always be endowed with gains, good qualities, fame and many wives.

(12) If Lagn’s Lord is in Vyaya Bhava and is devoid of benefic Drishti and/or Yuti, the native will be bereft of physical happiness, will spend unfruitfully and be given to much anger.

13. Effects of Dhan’s Lord in Various Bhavas (up to Sloka 24). If Dhan’s Lord is in Tanu Bhava, the native will be endowed with sons and wealth, be inimical to his family, lustful, hard-hearted and will do others’ jobs.

14. If Dhan’s Lord is in Dhan Bhava, the native will be wealthy, proud, will have two, or more wives and be bereft of progeny.

15. If Dhan’s Lord is in Sahaj Bhava, the native will be valorous, wise, virtuous, lustful and miserly; all these, when related to a benefic. If related to a malefic, the native will be a heterodox.

16. If Dhan’s Lord is in Bandhu Bhava, the native will acquire all kinds of wealth. If Dhan’s Lord is exalted and is yuti with Guru, one will be equal to a king.

17. If Dhan’s Lord is in Putr Bhava, the native will be wealthy. Not only the native, but also his sons will be intent on earning wealth.

18. If Dhan’s Lord is in Ari Bhava along with a benefic, the native will gain wealth through his enemies; if Dhan’s Lord is yuti with a malefic, there will be loss through enemies apart from mutilation of shanks.

19. If Dhan’s Lord is in Yuvati Bhava, the native will be addicted to others’ wives and he will be a doctor. If a malefic is related to the said placement by yuti with Dhan’s Lord, or by Drishti, the native’s wife will be of questionable character.

20. If Dhan’s Lord is in Randhr Bhava, the native will be endowed with abundant land and wealth. But he will have limited marital felicity and be bereft of happiness from his elder brother.

21. If Dhan’s Lord is in Dharm Bhava, the native will be wealthy, diligent, skillful, sick during childhood and will later on be happy and will visit shrines, observing religious code etc.

22. If Dhan’s Lord is in Karm Bhava, the native will be libidinous, honourable and learned; he will have many wives and much wealth, but he will be bereft of filial happiness.

23. If Dhan’s Lord is in Labh Bhava, the native will have all kinds of wealth, be ever diligent, honourable and famous.

24. If Dhan’s Lord is in Vyaya Bhava, the native will be adventurous, be devoid of wealth and be interested in other’s wealth, while his eldest child will not keep him happy.

25. Effects of Sahaj’s Lord in Various Bhavas (up to Sloka 36). If Sahaj’s Lord is in Tanu Bhava, the native will have self-made wealth, be disposed to worship, be valorous and be intelligent, although devoid of learning.

26. If Sahaj’s Lord is in Dhan Bhava, the native will be corpulent, devoid of valour, will not make much efforts, be not happy and will have an eye on others’ wives and others’ wealth.

27. If Sahaj’s Lord is in Sahaj Bhava, the native will be endowed with happiness through co-born and will have wealth and sons, be cheerful and extremely happy.

28. If Sahaj’s Lord is in Bandhu Bhava, the native will be happy, wealthy and intelligent, but will acquire a wicked spouse.

29. If Sahaj’s Lord is in Putr Bhava, the native will have sons and be virtuous. If in the process Sahaj’s Lord be yuti with, or receives a Drishti from a malefic, the native will have a formidable wife.

30. If Sahaj’s Lord is in Ari Bhava, the native will be inimical to his co-born, be affluent, will not be well disposed to his maternal uncle and be dear to his maternal aunt.

31. If Sahaj’s Lord is in Yuvati Bhava, the native will be interested in serving the king. He will not be happy during boyhood, but the end of his life he will be happy.

32. If Sahaj’s Lord is in Randhr Bhava, the native will be a thief, will derive his livelihood serving others and will die at the gate of the royal palace.

33. If Sahaj’s Lord is in Dharm Bhava, the native will lack paternal bliss, will make fortunes through wife and will enjoy progeny and other pleasures.

34. If Sahaj’s Lord is in Karm Bhava, the native will have all lands of happiness and self-made wealth and be interested in nurturing wicked females.

35. If Sahaj’s Lord is in Labh Bhava, then native will always gain in trading, be intelligent, although not literate, be adventurous and will serve others.

36. If Sahaj’s Lord is in Vyaya, the native will spend on evil deeds, will have a wicked father and will be fortunate through a female.

37. Effects of Bandhu’s Lord in Various Bhavas (up to Sloka 48). If Bandhu’s Lord is in Tanu Bhava, the native will be endowed with learning, virtues, ornaments, lands, conveyances and maternal happiness.

38. If Bandhu’s Lord is in Dhan Bhava, the native will enjoy pleasures, all kinds of wealth, family life and honour and be adventurous. He will be cunning in disposition.

39. If Bandhu’s Lord is in Sahaj Bhava, the native will be valorous, will have servants, be liberal, virtuous and charitable and will possess self-earned wealth. He will be free from diseases.

40. If Bandhu’s Lord is in Bandhu, the native will be a minister and will possess all kinds of wealth. He will be skillful, virtuous, honourable, learned, happy and be well disposed to his spouse.

41. If Bandhu’s Lord is in Putr Bhava, the native will be happy and be liked by all. He will be devoted to Śrī Vishnu, be virtuous, honourable and will have self-earned wealth.

42. If Bandhu’s Lord is in Ari Bhava, the native will be devoid of maternal happiness, be given to anger, be a thief and a conjurer, be independent in action and be indisposed.

43. If Bandhu’s Lord is in Yuvati Bhava, the native will be endowed with a high degree of education, will sacrifice his patrimony and be akin to the dumb in an assembly.

44. If Bandhu’s Lord is in Randhr Bhava, the native will be devoid of domestic and other comforts, will not enjoy much parental happiness and be equal to a neuter.

45. If Bandhu’s Lord is in Dharm Bhava, the native will be dear to one and all, be devoted to God, be virtuous, honourable and endowed with every land of happiness.

46. If Bandhu’s Lord is in Karm Bhava, the native will enjoy royal honours, be an alchemist, be extremely pleased, will enjoy pleasures and will conquer his five senses.

47. If Bandhu’s Lord is in Labh Bhava, the native will have fear of secret disease, he will be liberal, virtuous, charitable and helpful to others.

48. If Bandhu’s Lord is in Vyaya Bhava the native will be devoid of domestic and other comforts, will have vices and be foolish and indolent.

49. Effects of Putr’s Lord in Various Bhavas (up to Sloka 60). If Putr’s Lord is in Lagn, the native will be scholarly, be endowed with progenic happiness, be a miser, be crooked and will steal others’ wealth.

50. If Putr’s Lord is in Dhan Bhava, the native will have many sons and wealth, be a pater familias, be honourable, be attached to his spouse and be famous in the world.

51. If Putr’s Lord is in Sahaj, the native will be attached to his co-born, be a tale bearer and a miser and be always interested in his own work.

52. If Putr’s Lord is in Bandhu Bhava, the native will be happy, endowed with maternal happiness, wealth and intelligence and be a king, or a minister, or a preceptor.

53. If Putr’s Lord is in Putr Bhava, the native will have progeny, if related to a benefic; there will be no issues, if malefic is related to Putr’s Lord, placed in Putr Bhava. Putr’s Lord in Putr Bhava will, however, make one virtuous and dear to friends.

54. If Putr’s Lord is in Ari Bhava, the native will obtain such sons, who will be equal to his enemies, or will lose them, or will acquire an adopted, or purchased son.

55. If Putr’s Lord is in Yuvati Bhava, the native will be honourable, very religious, endowed with progenic happiness and be helpful to others.

56. If Putr’s Lord is in Randhr Bhava, the native will not have much progenic happiness, be troubled by cough and pulmonary disorders, be given to anger and be devoid of happiness.

57. If Putr’s Lord is in Dharm Bhava, the native will be a prince, or equal to him, will author treatises, be famous and will shine in his race.

58. If Putr’s Lord is in Karm Bhava, the native will enjoy a Raj Yog and various pleasures and be very famous.

59. If Putr’s Lord is in Labh Bhava, the native will be learned, dear to people, be an author of treatises, be very skilful and be endowed with many sons and wealth.

60. If Putr’s Lord is in Vyaya Bhava, the native will be bereft of happiness from his own sons, will have an adopted, or purchased son.

61. Effects of Ari’s Lord in Various Bhavas (up to Sloka 72). If Ari’s Lord is in Tanu Bhava, the native will be sickly, famous, inimical to his own men, rich, honourable, adventurous and virtuous.

62. If Ari’s Lord is in Dhan Bhava, the native will be adventurous, famous among his people, will live in alien countries, be happy, be a skilful speaker and be always interested in his own work.

63. If Ari’s Lord is in Sahaj Bhava, the native will be given to anger, be bereft of courage, inimical to all of his co-born and will have disobedient servants.

64. If Ari’s Lord is in Bandhu Bhava, the native will be devoid maternal happiness, be intelligent, be a tale bearer, be jealous, evil-minded and very rich.

65. If Ari’s Lord is in Putr Bhava, the native will have fluctuating finances. He will incur enmity with his sons and friends. He will be happy, selfish and kind.

66. If Ari’s Lord is in Ari Bhava, the native will have enmity with the group of his kinsmen, but be friendly to others and will enjoy mediocre happiness in matters, like wealth.

67. If Ari’s Lord is in Yuvati Bhava, the native will be deprived of happiness through wedlock. He will be famous, virtuous, honourable, adventurous and wealthy.

68. If Ari’s Lord is in Randhr Bhava, the native will be sickly, inimical, will desire others’ wealth, be interested in others’ wives and be impure.

69. If Ari’s Lord is in Dharm Bhava, the native will trade in wood and stones (‘Pashan’ also means poison) and will have fluctuating professional fortunes.

70. If Ari’s Lord is in Karm Bhava, the native will be well known among his men, will not be respectfully disposed to his father and will be happy in foreign countries. He will be a gifted speaker.

71. If Ari’s Lord is in Labh Bhava, the native will gain wealth through his enemies, be virtuous, adventurous and will be somewhat bereft of progeny happiness.

72. If Ari’s Lord is in Vyaya Bhava, the native will always spend on vices, be hostile to learned people and will torture living beings.

73. Effects of Yuvati’s Lord in Various Bhavas (up to Sloka 84). If Yuvati’s Lord is in Tanu Bhava, the native will go to others’ wives, be wicked, skilful, devoid of courage and afflicted by windy diseases.

74. If Yuvati’s Lord is in Dhan Bhava, the native will have many wives, will gain wealth through his wife and be procrastinating in nature.

75. If Yuvati’s Lord is in Sahaj Bhava, the native will face loss of children and sometimes with great difficulty there will exist a living son. There is also the possibility of birth of a daughter.

76. If Yuvati’s Lord is in Bandhu Bhava, the wife of the native will not be under his control. He will be fond of truth, intelligent and religious. He will suffer from dental diseases.

77. If Yuvati’s Lord is in Putr Bhava, the native will be honourable, endowed with all (i.e. seven principal) virtues, always delighted and endowed with all kinds of wealth.

78. If Yuvati’s Lord is in Ari Bhava, the native will beget a sickly wife and he will be inimical to her. He will be given to anger and will be devoid of happiness.

79. If Yuvati’s Lord is in Yuvati Bhava, the native will be endowed with happiness through wife, be courageous, skilful and intelligent, but only afflicted by windy diseases.

80. If Yuvati’s Lord is in Randhr Bhava, the native will be deprived of marital happiness. His wife will be troubled by diseases, be devoid of good disposition and will not obey the native.

81. If Yuvati’s Lord is in Dharm Bhava, the native will have union with many women, be well disposed to his own wife and will have many undertakings.

82. If Yuvati’s Lord is in Karm Bhava, the native will beget a disobedient wife, will be religious and endowed with wealth, sons etc.

83. If Yuvati’s Lord is in Labh Bhava, the native will gain wealth through his wife, be endowed with less happiness from sons etc. and will have daughters.

84. If Yuvati’s Lord is in Vyaya Bhava, the native will incur penury, be a miser and his livelihood will be related to clothes. His wife will be a spendthrift.

85. Effects of Randhr’s Lord in Various Bhavas (up to Sloka 96). If Randhr’s Lord is in Tanu Bhava, the native will be devoid of physical felicity and will suffer from wounds. He will be hostile to gods and Brahmins.

86. If Randhr’s Lord is in Dhan Bhava, the native will be devoid of bodily vigour, will enjoy a little wealth and will not regain lost wealth.

87. If Randhr’s Lord is in Sahaj Bhava, the native will be devoid of fraternal happiness, be indolent and devoid of servants and strength.

88. If Randhr’s Lord is in Bandhu Bhava, the child will be deprived of its mother. He will be devoid of a house, lands and happiness and will doubtlessly betray his friends.

89. If Randhr’s Lord is in Putr Bhava, the native will be dull witted, will have limited number of children, be long-lived and wealthy.

90. If Randhr’s Lord is in Ari Bhava, the native will win over his enemies, be afflicted by diseases and during childhood will incur danger through snakes and water.

91. If Randhr’s Lord is in Yuvati Bhava, the native will have two wives. If Randhr’s Lord is yuti with a malefic in Yuvati Bhava, there will surely be downfall in his business.

92. If Randhr’s Lord is in Randhr Bhava, the native will be long-lived. If the said Grah is weak, being in Randhr Bhava, the longevity will be medium, while the native will be a thief, be blameworthy and will blame others as well.

93. If Randhr’s Lord is in Dharm Bhava, the native will betray his religion, be a heterodox, will beget a wicked wife and will steal others’ wealth.

94. If Randhr’s Lord is in Karm Bhava, the native will be devoid of paternal bliss, be a talebearer and be bereft of livelihood. If there is a Drishti in the process from a benefic, then these evils will not mature.

95. If Randhr’s Lord along with a malefic is in Labh Bhava, the native will be devoid of wealth and will be miserable in boyhood, but happy later on. Should Randhr’s Lord be yuti with a benefic and be in Labh Bhava, the native will be long-lived.

96. If Randhr’s Lord is in Vyaya Bhava, the native will spend on evil deeds and will incur a short life. More so, if there be additionally a malefic in the said Bhava.

97. Effects of Dharm’s Lord in Various Bhavas (up to Sloka 103). If Dharm’s Lord is in Lagn, the native will be fortunate, will be honoured by the king, be virtuous, charming, learned and honoured by the public.

98. If Dharm’s Lord is in Dhan Bhava, the native will be a scholar, be dear to all, wealthy, sensuous and endowed with happiness from wife, sons etc.

99. If Dharm’s Lord is in Sahaj Bhava, the native will be endowed with fraternal bliss, be wealthy, virtuous and charming.

100. If Dharm’s Lord is in Bandhu Bhava, the native will enjoy houses, conveyances and happiness, will have all kinds of wealth and be devoted to his mother.

101. If Dharm’s Lord is in Putr Bhava, the native will be endowed with sons and prosperity, devoted to elders, bold, charitable and learned.

102. If Dharm’s Lord is in Ari Bhava, the native will enjoy meagre prosperity, be devoid of happiness from maternal relatives and be always troubled by enemies.

103. O Brahmin, If Dharm’s Lord is in Yuvati Bhava, the native beget happiness after marriage, be virtuous and famous.

104. If Dharm’s Lord is in Randhr Bhava, the native will not be prosperous and will not enjoy happiness from his elder brother.

105. If Dharm’s Lord is in Dharm Bhava, the native will be endowed with abundant fortunes, virtues and beauty and will enjoy much happiness from co-born.

106. If Dharm’s Lord is in Karm Bhava, the native will be a king, or equal to him, or be a minister, or an Army chief, be virtuous and dear to all.

107. If Dharm’s Lord is in Labh Bhava, the native will enjoy financial gains day by day, be devoted to elders, virtuous and meritorious in acts.

108. If Dharm’s Lord is in Vyaya Bhava, the native will incur loss of fortunes, will always spend on auspicious acts and will become poor on account of entertaining guests.

109. Effects of Karm’s Lord in Various Bhavas (up to Sloka 120). If Karm’s Lord is in Tanu Bhava, the native will be scholarly, famous, be a poet, will incur diseases in boyhood and be happy later on. His wealth will increase day by day.

110 If Karm’s Lord is in Dhan Bhava, the native will be wealthy, virtuous, honoured by the king, charitable and will enjoy happiness from father and others.

111. If Karm’s Lord is in Sahaj Bhava, the native will enjoy happiness from brothers and servants, be valorous, virtuous, eloquent and truthful.

112. If Karm’s Lord is in Bandhu Bhava, the native will be happy, be always interested in his mother’s welfare, will Lord over conveyances, lands and houses, be virtuous and wealthy.

113. If Karm’s Lord is in Putr Bhava, the native will be endowed with all kinds of learning, he will be always delighted and he will be wealthy and endowed with sons.

114. If Karm’s Lord is in Ari Bhava, the native will be bereft of paternal bliss. Although he may be skillful, he will be bereft of wealth and be troubled by enemies.

115. If Karm’s Lord is in Yuvati Bhava, the native will be endowed with happiness through wife, be intelligent, virtuous, eloquent, truthful and religious.

116. If Karm’s Lord is in Randhr Bhava, the native will be devoid of acts, long-lived and intent on blaming others.

117. If Karm’s Lord is in Dharm Bhava, one born of royal scion will become a king, whereas an ordinary native will be equal to a king. This placement will confer wealth and progenic happiness etc.

118. If Karm’s Lord is in Karm Bhava, the native will be skillful in all jobs, be valorous, truthful and devoted to elders.

119. If Karm’s Lord is in Labh Bhava, the native will be endowed with wealth, happiness and sons. He will be virtuous, truthful and always delighted.

120. If Karm’s Lord is in Vyaya Bhava, the native will spend through royal abodes, will have fear from enemies and will be worried in spite of being skillful.

121. Effects of Labh’s Lord in Various Bhavas (up to Sloka 132). If Labh’s Lord is in Tanu Bhava, the native will be genuine in disposition, be rich, happy, even-sighted, be a poet, be eloquent in speech and be always endowed with gains.

122. If Labh’s Lord is in Dhan Bhava, the native will be endowed with all kinds of wealth and all kinds of accomplishments, charitable, religious and always happy.

123. If Labh’s Lord is in Sahaj Bhava, the native will be skilful in all jobs, wealthy, endowed with fraternal bliss and may sometimes incur gout pains.

12. If Labh’s Lord is in Bandhu Bhava, the native will gain from maternal relatives, will undertake visits to shrines and will possess happiness of house and lands.

125. If Labh’s Lord is in Putr Bhava, the native will be happy, educated and virtuous. He will be religious and happy.

126. If Labh’s Lord is in Ari Bhava, the native will be afflicted by diseases, be cruel, living in foreign places and troubled by enemies.

127. If Labh’s Lord is in Yuvati Bhava, the native will always gain through his wife’s relatives, be liberal, virtuous, sensuous and will remain at the command of his spouse.

128. If Labh’s Lord is in Randhr Bhava, the native will incur reversals in his undertakings and will live long, while his wife will predecease him.

129. If Labh’s Lord is in Dharm Bhava, the native will be fortunate, skilful, truthful, honoured by the king and be affluent.

130. If Labh’s Lord is in Karm Bhava, the native will be honoured by the king, be virtuous, attached to his religion, intelligent, truthful and will subdue his senses.

131. If Labh’s Lord is in Labh Bhava, the native will gain in all his undertakings, while his learning and happiness will be on the increase day by day.

132. If Labh’s Lord is in Vyaya Bhava, the native will always depend on good deeds, be sensuous, will have many wives and will befriend barbarians.

133. Effects of Vyaya’s Lord in Various Bhavas (up to Sloka 144). If Vyaya’s Lord is in Tanu Bhava, the native will be a spendthrift, be weak in constitution, will suffer from phlegmatic disorders and be devoid of wealth and learning.

134. If Vyaya’s Lord is in Dhan Bhava, the native will always spend on inauspicious deeds, be religious, will speak sweetly and will be endowed with virtues and happiness.

135. If Vyaya’s Lord is in Sahaj Bhava, the native will be devoid of fraternal bliss, will hate others and will promote self-nourishment.

136. If Vyaya’s Lord is in Bandhu Bhava, the native will be devoid of maternal happiness and will day by day accrue losses with respect to lands, conveyances and houses.

137. If Vyaya’s Lord is in Putr Bhava, the native will be bereft of sons and learning. He will spend, as well as visit shrines in order to beget a son.

138. If Vyaya’s Lord is in Ari Bhava, the native will incur enmity with his own men, be given to anger, be sinful, miserable and will go to others’ wives.

(139) If Vyaya’s Lord is in Yuvati Bhava, the native will incur expenditure on account of his wife, will not enjoy conjugal bliss and will be bereft of learning and strength.

140. If Vyaya’s Lord is in Randhr Bhava, the native will always gain, will speak affably, will enjoy a medium span of life and be endowed with all good qualities.

141. If Vyaya’s Lord is in Dharm Bhava, the native will dishonour his elders, be inimical even to his friends and be always intent on achieving his own ends.

142. If Vyaya’s Lord is in Karm Bhava, the native will incur expenditure through royal persons and will enjoy only moderate paternal bliss.

143. If Vyaya Lord is in Labh Bhava, the native will incur losses, be brought up by others and will sometimes gain through others.

144. If Vyaya’s Lord is in Vyaya Bhava, the native will only face heavy expenditure, will not have physical felicity, be irritable and spiteful.

145-148. Miscellaneous. O Brahmin, those are the effects of Bhava Lords, which are to be deduced, considering their strengths and weaknesses. In the case of a Grah, owning two Bhavas, the results are to be deducted based on its two lordships. If contrary results are thus indicated, the results will be nullified, while results of varied nature will come to pass. The Grah will yield full, half, or a quarter of the effects according to its strength being full, medium and negligible, respectively. Thus I have told you about the effects, due to Bhava Lords in various Bhavas.

Ch. 25. Effects of Non-Luminous Grahas

1. Thus I have explained the effects of the seven Grahas, viz. Sūrya, Candr, Mangal, Budh, Guru, Śukr, Śani, Rahu and Ketu. Now I tell you about the effects of non-luminous Grahas.

2. Effects of Dhum in Various Bhavas (up to Sloka 13). If Dhum is in Lagn, the native will be valiant, endowed with beautiful eyes, stupefied in disposition, unkind, wicked and highly short-tempered.

3. If Dhum is in Dhan Bhava, the native will be sickly, wealthy, devoid of a limb, will incur humiliation at royal level, be dull witted and be a eunuch.

4. Dhum is in Sahaj Bhava, the native will be intelligent, very bold, delighted, eloquent and be endowed with men and wealth.

5. If Dhum is in Bandhu Bhava, the native will be grieved on account of being given up by his female, but will be learned in all Shastras.

6. If Dhum is in Putr Bhava, the native will have limited progeny, be devoid of wealth, be great, will eat anything and be bereft of friends and Mantras.

7. If Dhum is in Ari Bhava, the native will be strong, will conquer his enemies, be very brilliant, famous and free from diseases.

8. If Dhum is in Yuvati Bhava, the native will be penniless, be ever sensuous, skilful in going to others’ females and be always devoid of brilliance.

9. If Dhum is in Randhr Bhava, the native will be bereft of courage, but be enthusiastic, be truthful, disagreeable, hardhearted and selfish.

10. If Dhum is in Dharm Bhava, the native will be endowed sons and fortunes, be rich, honourable, kind, religious and well disposed to his relatives.

11. If Dhum is in Karm Bhava, the native will be endowed with sons and fortunes, be delighted, intelligent, happy and truthful.

12. If Dhum is in Labh Bhava, the native will be endowed with wealth, grains and gold, be beautiful, will have knowledge of arts, be modest and be skilful in singing.

13. If Dhum is in Vyaya Bhava, the native will be morally fallen, will indulge in sinful acts, be interested in others’ wives, addicted to vices, unkind and crafty.

14. Effects of Vyatipat in Various Bhavas (up to Sloka 25). If Vyatipat (also known in short, as Pat) is in Tanu Bhava, the native will be troubled by miseries, be cruel, will indulge in destructive acts, be foolish and will be disposed to his relatives.

15. If Vyatipat is in Dhan Bhava, the native will be morally crooked, be bilious, will enjoy pleasures, be unkind, but grateful, be wicked and sinful.

16. If Vyatipat is in Sahaj Bhava, the native will be firm in disposition, be a warrior, be liberal, very rich, dear to the king and be head of an Army.

17. If Vyatipat is in Bandhu Bhava, the native will be endowed with relatives etc., but not sons and fortunes.

18. If Vyatipat is in Putr Bhava, the native will be poor, be charming in appearance, will have imbalances of phlegm, bile and wind, be hard-hearted and shameless.

19. If Vyatipat is in Ari Bhava, the native will destroy his enemies, be physically mighty, skilful in use of all kinds of weapons and in arts and be peaceful in disposition.

20. If Vyatipat is in Yuvati Bhava, the native will be bereft of wealth, wife and sons, will subdue to females, be miserable, sensuous, shameless and friendly to others.

21. If Vyatipat is in Randhr Bhava, the native will have deformity of eyes, be ugly, unfortunate, spiteful to Brahmins and be troubled by disorders of blood.

22. If Vyatipat is in Dharm Bhava, the native will have many kinds of business and many friends; he will be very learned, well disposed to his wife and he will be eloquent.

23. If Vyatipat is in Karm Bhava, the native will be religious, peaceful, skilful in religious acts, very learned and far-sighted.

24. If Vyatipat is in Labh Bhava, the native will be extremely opulent, be honourable, truthful, firm in policy, endowed with many horses and be interested in singing.

25. If Vyatipat is in Vyaya Bhava, the native will be given to anger, associated with many activities, disabled, irreligious and hate his own relatives.

26. Effects of Paridhi (or Parivesh) in Various Bhavas (up to Sloka 37). If Paridhi is in Tanu Bhava, the native will be learned, truthful, peaceful, rich, endowed with sons, pure, charitable and dear to elders.

27. If Paridhi is in Dhan Bhava, the native will be wealthy, charming, will enjoy pleasures, be happy, very religious and be a Lord.

28. If Paridhi is in Sahaj Bhava, the native will be fond of his wife, be very charming, pious, well disposed to his men, be a servant and be respectful of his elders.

29. If Paridhi is in Bandhu Bhava, the native will be wonder-struck, helpful to enemies as well, kind, endowed with everything and be skilful in singing.

30. If Paridhi is in Putr Bhava, the native will be affluent, virtuous, splendourous, affectionate, religious and dear to his wife.

31. If Paridhi is in Ari Bhava, the native will be famous and wealthy, be endowed with sons and pleasures, be helpful to all and will conquer his enemies.

32. If Paridhi is in Yuvati Bhava, the native will have limited number of children, be devoid of happiness, be of mediocre intelligence, very hard-headed and will have a sickly wife.

33. If Paridhi is in Randhr Bhava, the native will be spiritually disposed, peaceful, strong-bodied, firm in decision, religious and gentle.

34. If Paridhi is in Dharm Bhava, the native will be endowed with sons, be happy, brilliant, very affluent, be devoid of excessive passion, be honourable and be happy with even a iota.

35. If Paridhi is in Karm Bhava, the native will be versed in arts, will enjoy pleasures, be strong-bodied and be learned in all Shastras.

6. If Paridhi is in Labh Bhava, the native will enjoy pleasures through women, be virtuous, intelligent, dear to his people and will suffer disorders of digestive fire.

37. If Paridhi is in Vyaya Bhava, the native will always be a spendthrift, be miserable, firm and will dishonour elders.

38. Effects of Chap (Indr Dhanus, or Kodanda, up to Sloka 49). If Chap is in Tanu Bhava, the native will be endowed with wealth, grains and gold, be grateful, agreeable and devoid of all actions.

39. If Chap is in Dhan Bhava, the native will speak affably, be very rich, modest, learned, charming and religious.

40. If Chap is in Sahaj Bhava, the native will be a miser, be versed in many arts, will indulge in thieving, be devoid of some limb and be unfriendly.

41. If Chap is in Bandhu Bhava, the native will be happy, endowed with quadrupeds, wealth, grains etc., be honoured by the king and be devoid of sickness.

42. If Chap is in Putr Bhava, the native will be splendourous, far-sighted, pious, affable and will acquire prosperity in all his undertakings.

43. If Chap is in Ari Bhava, the native will destroy his enemies, be happy, affectionate, pure and will achieve plentifulness in all his undertakings.

44. If Chap is in Yuvati Bhava, the native will be wealthy, endowed with all virtues, learned in Shastras, religious and agreeable.

45. If Chap is in Randhr Bhava, the native will be interested in others’ [213] jobs, be cruel, interested in others’ wives and have a defective limb.

46. If Chap is in Dharm Bhava, the native will perform penance, will take to religious observations, be highly learned and be famous among men.

47. If Chap is in Karm Bhava, the native will be endowed with many sons, abundant wealth, cows, buffaloes etc. and will be famous among men.

48. If Chap is in Labh Bhava, the native will gain many treasures, will be free from diseases, very fiery in disposition, affectionate to his wife and will have knowledge of Mantras and weapons.

49. If Chap is in Vyaya Bhava, the native will be wicked, very honourable, evil in disposition, shameless, will go to other’s females and be ever poor.

50. Effects of Dhwaj (Sikhi, or UpaKetu) in Various Bhavas (up to Sloka 61). If Dhwaj is in Tanu Bhava, the native will be skilful in all branches of learning, be happy, efficient in speech, agreeable and be very affectionate.

51. If Dhwaj is in Dhan Bhava, the native will be a good and affable speaker, be splendourous, will write poetry, be scholarly, honourable, modest and endowed with conveyances.

52. If Dhwaj is in Sahaj Bhava, the native will be miserly, cruel acts, thin-bodied, poor and will incur severe diseases.

53. If Dhwaj is in Bandhu Bhava, the native will be charming, very virtuous, gentle, interested in Vedic Knowledge and be always happy.

54. If Dhwaj is in Putr Bhava, the native will be happy, will enjoy pleasures, be versed in arts, skilled in expedients, intelligent, eloquent and will respect elders.

55. If Dhwaj is in Ari Bhava, the native will be ominous for material relatives, will win over his enemies, be endowed with many relatives, valiant, splendourous and skilful.

56. If Dhwaj is in Yuvati Bhava, the native will be interested in gambling, be sensuous, will enjoy pleasures and will befriend prostitutes.

57. If Dhwaj is in Randhr Bhava, the native will be interested in base acts, be sinful, shameless, will blame others, will lack in marital happiness and will take other’s side.

58. If Dhwaj is in Dharm Bhava, the native will wear badges, be delighted, helpfully disposed to all and he will be skilled in religious deeds.

59. O Brahmin, if Dhwaj is in Karm Bhava, the native will be endowed with happiness and fortunes, be fond of females, be charitable and will befriend Brahmins.

60. If Dhwaj is in Labh Bhava, the native will ever acquire gains, be very religious, honourable, affluent, fortunate, valiant and skilled in sacrificial rites.

61. If Dhwaj is in Vyaya Bhava, the native will be interested in sinful acts, be valiant, untrustworthy, unkind, interested in others’ females and be short-tempered.

62. Effects of Gulik in Various Bhavas (up to Sloka 73). If Gulik is in Tanu Bhava, the native will be afflicted by diseases, be lustful, sinful, crafty, wicked and very miserable.

63. If Gulik is in Dhan Bhava, the native will be unsightly in appearance, miserable, mean, given to vices, shameless and penniless.

64. If Gulik is in Sahaj Bhava, the native will be charming in appearance, will head a village, be fond of virtuous men and be honoured by the king.

65. If Gulik is in Bandhu Bhava, the native will be sickly, devoid of happiness, sinful and afflicted due to windy and billious excesses.

66. If Gulik is in Putr Bhava, the native will not be praise-worthy, be poor, short-lived, spiteful, mean, be a eunuch, be subdued by his wife and be a heterodox.

67. If Gulik is in Ari Bhava, the native will be devoid of enemies, be strong-bodied, splendourous, liked by his wife, enthusiastic, very friendly and helpful in disposition.

68. If Gulik is in Yuvati Bhava, the native will subdue to his spouse, be sinful, will go to others’ females, be emaciated, devoid of friendship and will live on his wife’s wealth.

69. If Gulik is in Randhr Bhava, the native will be troubled by hunger, be miserable, cruel, very much short-tempered, very unkind, poor and bereft of good qualities.

70. If Gulik is in Dharm Bhava, the native will undergo many ordeals, be emaciated, will perform evil acts, be very unkind, sluggish and be a talebearer.

71. If Gulik is in Karm Bhava, the native will be endowed with sons, be happy, will enjoy many things, be fond of worshipping gods and fire and will practice meditation and religion.

72. If Gulik is in Labh Bhava, the native will enjoy women of class, be a leader of men, be helpful to his relatives, be short stature and be an emperor.

73. If Gulik is in Vyaya Bhava, the native will indulge in base deeds, be sinful, defective-limbed, unfortunate, indolent and will join mean people.

74. Effects of Pranapad’s Position with reference to Lagn and in Various Bhavas (up to Sloka 85). If Pranapad is in Tanu Bhava, the native will be weak, sickly, dumb, lunatic, dull witted, defective-limbed, miserable and emaciated.

75. If Pranapad is in Dhan Bhava, the native will be endowed with abundant grains, abundant wealth, abundant attendants, abundant children and be fortunate.

76. If Pranapad is in Sahaj Bhava, the native will be injurious (or mischievous), proud, hard-hearted, very dirty and be devoid of respect for elders.

77. If Pranapad is in Bandhu Bhava, the native will be happy, friendly, attached to females and elders, soft and truthful.

78. If Pranapad is in Putr Bhava, the native will be happy, will do good acts, be kind and very affectionate.

79. If Pranapad is in Ari Bhava, the native will be subdued by his relatives and enemies, be sharp, will have defective digestive fire, be wicked, sickly, affluent and short-lived.

80. If Pranapad is in Yuvati Bhava, the native will be green-eyed, ever libidinous, fierce in appearance, be not worth respect and be ill-disposed.

81. If Pranapad is in Randhr Bhava, the native will be afflicted by diseases, be troubled and will incur misery on account of the king, relatives, servants and sons.

82. If Pranapad is in Dharm Bhava, the native will be endowed with sons, be very rich, fortunate, charming, will serve others and be not wicked, but be skilful.

83. If Pranapad is in Karm Bhava, the native will be heroic, intelligent, skilful, be an expert in carrying out royal orders and will worship gods.

84 If Pranapad is in Labh Bhava, the native will be famous, virtuous, learned, wealthy, fair-complexioned and attached to mother.

85. If Pranapad is in Vyaya Bhava, the native will be mean, wicked, defective-limbed, will hate Brahmins and relatives and suffer from eye diseases, or be one-eyed.

86-87. O Brahmin, these are the effects for Dhum etc. Before declaring these results, the effects of Sūrya and other Grahas should be wisely conceived by their positions, relations and Drishtis apart from their strength, or weakness.

Ch. 26. Evaluation of Drishtis of Grahas

1. O Glorious, it is said, that Drishtis (of Grahas) and their strengths are to be known in deciding the effects. How many kinds are these? Please clarify doubts.

2-5. Drishtis of the Grahas. O Brahmin, I have earlier stated Drishtis, based on Rāśis. The other kind is between Grahas, which I detail below. 3rd and 10th, 5th and 9th, 4th and 8th and lastly 7th. On these places the Drishtis increase gradually in slabs of quarters, i.e ¼, ½, ¾ and full. The effects will also be proportionate. All Grahas give a Drishti to the 7th fully. Śani, Guru and Mangal have special Drishtis, respectively, on the 3rd and the 10th, the 5th and the 9th and the 4th and the 8th. The ancient preceptors have explained these, which ordinary. By subtle mathematical calculations these Drishtis will have to be clearly understood, as under.

6-8. Evaluation of the Drishtis of the Grahas. Deduct the longitude of the Grah (or Bhava), that receives a Drishti, from that of the Grah, which gives the Drishti. If the sum exceeds six Rāśis, deduct the sum again from 10 Rāśis. Convert the latter sum into degrees and divide by two. The resultant product is Drishti Kona (or aspectual angle). If the difference is in excess of 5 Rāśis, ignore the Rāśis and multiply the degrees etc. by 2, which is the value of the Drishti. If the difference is in excess of 4 Rāśis, deduct it from 5 Rāśis, and the resultant degees etc. become the Drishti value. If the difference is in excess of 3 Rāśis, deduct it from 4 Rāśis and (increase 30 by) halve the product to get the Drishti value. If the difference is above 2 Rāśis, ignore the Rāśis and add 15 to the degrees etc. to get the Drishti value. If it is in excess of one Rāśi, ignore the Rāśis and divide the degrees by 2 to get the Drishti value.

9-10. Special consideration for Śani’s Drishtis. O Brahmin, if Śani is the Grah, that gives a Drishti, find out the difference between him and the Grah, that receives the Drishti; if the sum is above 1 Rāśi, multiply the degrees etc. by 2 to get the Drishti value. If the sum is above nine Rāśis, the degrees to elapse be doubled to get the Drishti value. If the sum is above 2 Rāśis, the degrees etc. be halved and deducted from 60. If the sum exceeds 8 Rāśis, add to the degrees etc. a figure of 30 to get the Drishti value. In other cases, the sums be processed, as explained earlier.

11. Special consideration for Mangal’s Drishtis. Deduct the longitude of Mangal from that of the Grah, that receives the Drishti. If the sum is 3 Rāśis & c, or 7 Rāśis & c, the degrees etc. be reduced from 60. If it is above 2 Rāśis, the degrees etc. be increased by half of it and superadd 15. If the sum is 6 Rāśis, one Rup is the value.

12. Special consideration for Guru’s Drishtis. Deduct the longitude of Guru from that of the Grah, that receives the Drishti from Guru. If the resultant sum is 3 Rāśis & c, or 7 Rāśis & c, halve the degrees etc. and increase it by 15. It the sum is 4 Rāśis & c, or 8 Rāśis & c, the degrees etc. be subtracted from 60. This will be the Drishti value. The sum, being in conformity with others than these, be treated, as stated earlier.

Ch. 27. Evaluation Of Strengths

Shad Bal consists of the following: Sthan Bal (positional), Dig Bal (directional), Kaal Bal (Temporal), inclusive of Ayan Bal (equinoctial), Chesht Bal (motional), Naisargika Bal (natural), Drik Bal (aspectual). These strengths are computed for the seven Grahas from Sūrya to Śani. The nodes are not considered.

Sthan Bal comprises of the following considerations: Uchch Bal (exaltation), Sapt Vargaj Bal (strength accruing out of positions in Rāśi, Hora, Dreshkan, Saptāńś, Navāńś, Dvadashāńś and Trimshāńś), OjhayugmaRāśiāńś Bal (acquired by placement in odd, or even Rāśi and in odd, or even Navāńś), Kendradi Bal (due to placement in Kon, or Panaphara, or Apoklima Bhava), Dreshkan Bal (due to placement in first, second, or third decanate of a Rāśi).

Kaal Bal comprises of the following subdivisions: Nathonnata Bal (diurnal and nocturnal), Paksh Bal (fortnight), Tribhag Bal (due to day/night being made in 3 parts), Varsh, Maas, Dina and Hora Bal (Varsh – astrological year, Maas – month, Dina – weekday and Hora – planetary hour), Ayan Bal (equinoctial), Yudhdh Bal (due to partaking in war between Grahas).

1-1½. Sthan Bal (up to Sloka 6). Firstly Uchch Bal. Now about the strengths by classes positional, temporal etc. Deduct from the longitude of the Grah its (deep) debilitation point. If the sum is less than 6 Rāśis, consider it, as it is; if it exceeds 6 Rāśis, deduct the same from 12 Rāśis. The sum so got be converted into degrees etc. and divided by 3, which is the Grah’s Uchch Bal in Virupas.

2-4. Sapt Vargaj Bal. If a Grah is in its Mooltrikon Rāśi, it gets 45 Virupas, in Svasth Rāśi 30 Virupas, in Pramudit Rāśi 20 Virupas, in Shant Rāśi 15 Virupas, in Din Rāśi 10 Virupas, in Duhkhit Rāśi 4 Virupas and in Khal Rāśi 2 Virupas. Similarly these values occur for the other 6 divisional occupations, viz. Hora, Dreshkan, Saptāńś, Navāńś, Dvadashāńś and Trimshāńś. When all these are added together the Grah’s Sapt Vargaj Bal emerges.

4½. OjhayugmaRāśiāńś Bal. Each of Śukr and Candr in even Rāśis and others in odd Rāśis acquire a quarter of Rupa. These are applicable to such Navāńśas also.

5. Kendradi Bal. A Grah in a Kon gets full strength, while one in Panaphara Bhava gets half and the one in Apoklima Bhava gets a quarter, as Kendradi Bal.

6. Dreshkan Bal. Male, female and hermaphrodite Grahas, respectively, get a quarter Rupa according to placements in the first, second and third decanates.

7-7½. Dig Bal. Deduct Bandhu Bhava (Nadir) from the longitudes of Sūrya and Mangal, Yuvati Bhava from that of Guru and Budh, Karm Bhava from that of Śukr and Candr and lastly Lagn from that of Śani. If the sum is above 180 degrees, deduct the sum from 360. The sum arrived in either way be divided by 3, which will be Dig Bal of the Grah.

8-9. Kaal Bal (up to Sloka 17). Firstly Nathonnata Bal. Find out the difference between midnight and the apparent birth time, which is called Unnata. Deduct Unnata from 30 Ghatis to obtain Nata. Double the Nata in Ghatis, which will indicate identical Nata Bal for Candr, Mangal and Śani. Deduct the Nata from 60 to know the Unnata Bal of Sūrya, Guru and Śukr. Budh, irrespective of day and night, gets full Nathonnata Bal.

10-11. Paksh Bal. Deduct from Candr’s longitude that of Sūrya. If the sum exceeds 6 Rāśis, deduct the same from 12. The product so obtained be converted into degrees etc. and divided by 3, which will indicate the Paksh Bal of each of the benefic Grahas. The Paksh Bal of benefic should be deducted from 60, which will go to each malefic, as Paksh Bal.

12. Tribagh Bal. One Rupa is obtained by Budh in the first 1/3 part of day time, by Sūrya in the second 1/3 part of the day and by Śani in the last 1/3 part of the day. Similarly Candr, Śukr and Mangal get full Bal in the first, second and last 1/3 parts of the night. Guru gets this Bal at all times.

13. Varsh-Maas-Dina-Hora Bal. 15, 30, 45 and 60 Virupas are in order given to Varsh Lord, Maas Lord, Dina Lord and Hora Lord. Naisargika Bal has already been explained.

The Varsh Lord is the Lord of the day, on which the astrological year of birth starts. To calculate this we first need the number of days, past from the beginning of Creation, the Ahargan. According to late Rev. Ebenezer Burgess, who translated Sūrya Siddhanta in English, as on January 1, 1860, the number of days, past from the beginning of Creation are 714,404,108,573. Divide the number of days, past from the day of Creation till the day of birth, by 60. Reject remainder and multiply the quotient by 3. Increase the post-multiplied product by 1 and divide by 7. The remainder will indicate the week day, on which the astrological year, giving birth to the native, opened. Remainder 1 indicates Sunday, 2 Monday and so on.

Maas Lord. Divide the same Ahargan by 30 and the quotient indicates months, passed from Creation to birth. The completed months be multiplied by 2 and increased by 1. The latter sum should be divided by 7 and the remainder indicates, on which day the birth month began. Continuing with the same case, we divide 65295 by 30. Quotient is 2176. This sum multiplied by 2 and increased by 1 denotes 4353. Dividing 4353 by 7, we get a remainder of 6, denoting Friday. That is, the month of birth began on Friday and the Maas Bal goes to Śukr, the Lord of Friday.

Dina Lord. Though the week day of birth can be known from ephemeris, or perpetual calendars, we better adopt the method prescribed, which will confirm, if the Ahargan followed is correct. The number of days, as arrived above, indicating Ahargan, be divided by 7 and the remainder will indicate the week day of birth.

Hora Bal. Hora means planetary hour. Each day from sunrise to sunrise is divided into 24 equal parts of one hour. These Horas are ruled by the 7 Grahas from Sūrya to Śani. The first Hora of the day is ruled by the Lord of the week day. The 2nd one is ruled by the Lord of the 6th week day, counted from the first ruler. The 3rd Hora is ruled by the Lord of the 6th week day, counted from the 2nd Hora Lord. Similarly it proceeds in the same manner, till the first Hora of the next day is taken over by the Lord of that day himself. Whichever Grah rules the birth Hora, gets the Hora Bal. Horas are to be calculated for mean local time and not standard time of births.

14. Naisargika Bal. Divide one Rupa by 7 and multiply the resultant product by 1 to 7 separately, which will indicate the Naisargika Bal, due to Śani, Mangal, Budh, Guru, Śukr, Candr and Sūrya, respectively.

15-17. Ayan Bal. 45, 33 and 12 are the Khandas for calculating Ayan Bal. Add Ayanāńś to the Grah and find out the Bhuja (distance from the nearest equinox). Add the figure, corresponding to the Rāśi (of the Bhuja) to the Bhuja. The degrees etc. of the Bhuja should be multiplied by the figure, corresponding to the highest of the left out Khandas and divided by 30. Add the resultant product to the sum, obtained earlier. Convert this to Rāśi, degrees, minutes and seconds. If Candr and Śani are in Tula, or ahead, add to this 3 Rāśis and, if in Mesh to Kanya, reduce from this 3 Rāśis. Similarly it is reverse for Sūrya, Mangal, Śukr and Guru. For Budh 3 Rāśis are always additive. The resultant sum in Rāśi, degrees and minutes be divided by 3 to get the Ayan Bal in Rupas.

Notes. Ayan Bal can be found out on the following simple formula: Ayan Bal = 60*(23°27’ + Kranti)/(46°54’) = (23°27’± Kranti)*1.2793.

The following points have to be remembered in respect of Krantis. When Candr, or Śani have southern Kranti, or, when Sūrya, Mangal, Guru, or Śukr have northern Kranti, take plus. In a contrary situation in respect of these 6 Grahas, take minus. As far as Budh is concerned, it is always plus. Krantis (or declinations) can be ascertained from a standard modern ephemeris.

Sūrya’s Ayan Bal is again multiplied by 2 whereas for others the product arrived in Virupas is considered, as it is.

18. Motional Strength for Sūrya and Candr. Sūrya’s Chesht Bal will correspond to his Ayan Bal. Candr’s Paksh Bal will itself be her Chesht Bal.

19. Drik Bal. Reduce one fourth of the Drishti Pinda, if a Grah receives malefic Drishtis and add a fourth, if it receives a Drishti from a benefic. Super add the entire Drishti of Budh and Guru to get the net strength of a Grah.

20. War Between Grahas. Should there be a war between the starry Grahas, the difference between the Shad Balas of the two should be added to the victor’s Shad Bal and deducted from the Shad Bal of the vanquished.

21-23. Motions of Grahas (Mangal to Śani). Eight kinds of motions are attributed to Grahas. These are Vakr (retrogression), Anuvakr (entering the previous Rāśi in retrograde motion), Vikal (devoid of motion), Mand (somewhat slower motion than usual), Mandatar (slower than the previous), Sama (somewhat increasing in motion), Char (faster than Sama) and Atichar (entering next Rāśi in accelerated motion). The strengths, allotted due to such 8 motions are 60, 30, 15, 30, 15, 7.5, 45 and 30.

24-25. Motional Strength for Mangal etc. Add together the mean and true longitudes of a Grah and divide the one by two. Reduce this sum from the Seeghroch (or apogee) of the Grah. The resultant product will indicate the Chesht Kendra (or Seeghr Kendra) of the Grah from 12 Rāśis. The Rāśi, degrees and minutes so arrived should be converted into degrees, minutes etc. and divided by 3, which will denote the motional strength of the Grah. Thus there are six sources of strength, called Sthan Bal, Dig Bal, Kaal Bal, Drik Bal, Chesht Bal and Naisargika Bal.

26-29. Bhava Balas. Thus I explained about the strengths of the Grahas. Deduct Yuvati Bhava from the Bhava, if the Bhava happens to be in Kanya, Mithun, Tula, Kumbh, or the first half of Dhanu. If Mesh, Vrishabh, Simh, or first half of Makar, or the second half of Dhanu happen to be the Bhava, deduct Bandhu Bhava from it. Should the Bhava be in Kark, or in Vrischik, deduct from it Lagn. Deduct Karm Bhava from the Bhava, happening to fall in Makar second half, or Meen. Convert the product so obtained into degrees etc. and divide by 3 to get Bhava Bal. If the balance in the process of deducting Nadir, Meridian, Lagn, or Yuvati exceeds 6 Rāśis, deduct it again from 12 Rāśis, before converting into degrees and dividing by 3. The product after division should be increased by one fourth, if the Bhava in question receives a benefic Drishti. If the Bhava receives a malefic Drishti, one fourth should be reduced. If Guru, or Budh give a Drishti to a Bhava, add that Grah’s Drik Bal also. And then superadd the strength, acquired by the Lord of that Bhava. This will be the net Bhava Bal.

30-31. Special Rules. The Bhavas, occupied by Guru and Budh will each get an addition of 1 Rupa, while each of the Bhavas, occupied by Śani, Mangal and Sūrya, suffer 1 Rupa reduction. 15 Virupas will have to be added to the Bhavas, falling in Seershodaya Rāśis, if birth happens to be in day time, to the Bhavas, falling in Dual Rāśis, if birth happens to be in twilight and to the Bhavas, falling in Prishtodaya Rāśis, if birth be in night time.

32-33. Shad Bal Requirements. 390, 360, 300, 420, 390, 330 and 300 Virupas are the Shad Bal Pindas, needed for Sūrya etc. to be considered strong. If the strength exceeds the above-mentioned values, the Grah is deemed to be very strong. If a Grah has the required Shad Bal, it will prove favourable to the native by virtue of its strength. However, Śani’s extreme strength will give long life as well as miseries.

34-36. Guru, Budh and Sūrya are strong, if each of their Sthan Bal, Dig Bal, Kaal Bal, Chesht Bal and Ayan Bal are, respectively, 165, 35, 50, 112 and 30 Virupas. The same required for Candr and Śukr are 133, 50, 30, 100 and 40. For Mangal and Śani these are 96, 30, 40, 67 and 20.

37-38. Bhava Effects. O Brahmin, thus the various sources of strengths be gathered together and effects declared. Whatever Yogas, or effects have been stated with respect to a Bhava, will come to pass through the strongest Grah.

39-40. Eligibility of Issue Fruitful Predictions. O Maitreya, the words of one, who has achieved skill in mathematics, one, who has put in industrious efforts in the branch of grammar, one, who has knowledge of justice, one, who is intelligent, one, who has knowledge of geography, space and time, one, who has conquered his senses, one, who is skilfully logical (in estimation) and one, who is favourable to Jyotish, will doubtless be truthful.

Ch. 28. Isht and Kasht Balas

1. Now I narrate the benefic and malefic tendencies of the Grahas, based on which the Dasha effects can be decided.

2. Exaltation Rays. Deduct the Grah’s debilitation point from its actual position. If the sum exceeds 6 Rāśis, deduct from 12 Rāśis. The said sum should then be increased by 1 Rāśi. The degrees etc. be multiplied by 2, which, when considered along with Rāśis, will indicate the Uchch Rasmi of the Grah.

3-4. Chesht Rasmi. Chesht Rasmis are to be calculated from Chesht Kendr similar to Uchch Rasmi computations. The Chesht Kendras of Grahas from Mangal to Śani have already been explained. Add 3 Rāśis to Sayan Sūrya (i.e. with Ayanāńś), which will be the Chesht Kendr for Sūrya. The sidereal longitude of Sūrya should be deducted from Candr to get Candr’s Chesht Kendr. If the Chesht Kendr (for any Grah) is in excess of 6 Rāśis, deduct it from 12 Rāśis. Add 1 Rāśi and multiply the degrees etc. by 2, which will indicate the Chesht Rasmi of the Grah.

5. Benefic and Malefic Rays. Add the Uchch Rasmis and Chesht Rasmis together and divide by two. The result will be auspicious rays (Subh Rasmis). Deduct from 8 the Subh Rasmis to obtain inauspicious rays (Asubh Rasmis).

6. Isht and Kasht Tendencies. Reduce 1 from each of Chesht Rasmi and Uchch Rasmi. Then multiply the products by 10 and add together. Half of the sum will represent the Isht Phala (benefic tendency) of the Grah. Reduce Isht Phala from 60 to obtain the Grah’s Kasht Phala (malefic tendency).

7-9. Isht and Kasht and Sapt Varg Phal. 60, 45, 30, 22, 15, 8, 4, 2 and 0 are the Subhankas (Subha Griha Pankthis, benefic points), due to a Grah’s placement, respectively, in exaltation, Mooltrikon, own, great friend’s, friend’s, neutral, enemy’s, great enemy’s and debilitation Rāśi. If Subhanka is deducted from 60, Asubhanka (Asubh Pankthi, inauspicious points) will emerge. O Brahmin, in other Vargas these are halved.

10. A Grah is considered auspicious in the first five of the said places. In the sixth place it is neutral, i.e. neither good nor bad. And in the other three places it is inauspicious.

11-12. Nature of Effects, due to Dig Bal etc. The directional strength of a Grah is itself representative of the effects, due to the direction; and Kaal Bal itself is indicative of effects, due to the day. Whatever quantum of Dig Bal etc. are obtained by a Grah, will be the extent of auspicious effects, acquirable on account of that strength. Deducting those figures from 60, the extent of inauspiciousness is known. If auspiciousness is more in the case of a Grah’s strength, the Dasha and Bhavas, related to that Grah will be auspicious. These are converse, if inauspiciousness is predominant.

13-14. Sapt Varg Phal and Isht and Kasht (Continued). The various strengths (i.e. the other 6 Vargas) be multiplied by the respective Grah’s Shad Bal Pinda, which will indicate the auspiciousness of the Varg concerned. Auspicious, or inauspicious aspect will be by multiplying the Subh, or Asubh Pankthi. Similarly auspicious, or inauspicious effects will be known by multiplying the auspicious, or inauspicious strength by the respective Pankthi.

15-20. Effects of a Bhava. The strength of a Bhava and its Lord have already been explained. The actual effects will be a combination of Bhava strength and its Lord’s strength. If there is a benefic in the Bhava add the same to the auspicious effects and deduct from inauspicious effects, which will denote the inauspicious effects. If a malefic is in the Bhava, reverse the process, i.e. add inauspicious effects and deduct auspicious effects. Similarly Drishtis and Balas. If a Grah is exalted, or with such a dignity, add auspicious effects and reduce inauspicious effects. For debilitation etc. it is converse. In Ashtak Varg add Bindus (auspicious points) and deduct Karanas (inauspicious points). If a Bhava extends to two Rāśis, the rectification will be done, as per both the Lords. In that case, whichever Rāśi has more Bindus, that Rāśi will yield more favourable results, concerning that Bhava. If both the Rāśis have more auspicious Bindus, take the average. Thus the auspicious and inauspicious effects of a Bhava be understood.

Ch. 29. Bhava Padas

1-3. Method of Bhava Calculation. O Brahmin, I shall now tell you about the Padas (Arudhas) for Bhavas and Grahas as well, as laid down by the earlier Maharishis. The Pad of Lagn will correspond to the Rāśi, arrived at by counting so many Rāśis from Lagn’s Lord, as he is away from Tanu Bhava. Similarly Padas for other Bhavas be known through their Lords. The word “Pad” exclusively denotes the Pad for Lagn.

Names of the 12 Arudhas are Lagn Pad – Arudh of Tanu Bhava, Dhan of Dhan, Vikram (Bhratru) of Sahaj, Matru (Sukh) of Bandhu, Mantra (Putr) of Putr, Rog (Satru) of Ari, Dar (Kalatr) of Yuvati, Maran of Randhr, Pitru of Dharm Bhava, Karm of Karm, Labh of Labh, Vyaya of Vyaya.

4-5. Special Exceptions. The same Bhava, or the 7th from it does not become its Pad. When the Pad falls in the same Bhava, the 10th therefrom be treated, as its Pad. Similarly, when the 7th becomes the Pad of a Bhava, the 4th from the original Bhava in question be treated, as its Pad. If the ruler of a Bhava be in the 4th from the Bhava, then the very Bhava occupied be noted, as the Pad.

6-7. Padas for Grahas. Note the position of a Grah and see how many Rāśis away is its own Rāśi with reference to its position. Count so many Rāśis from the said own Rāśi and the resultant Rāśi will become the Arudh of the Grah. If a Grah owns two Rāśis, or, if a Rāśi is owned by two Grahas; consider the stronger and declare effects accordingly.

8-11. Pad and Finance (up to Sloka 15). O Brahmin, I now tell you of some effects of Grahas, based on Pad. If the 11th from Lagn Pad is occupied, or receives a Drishti from a Grah the native will be happy and rich; wealth will come through various means, if a benefic is related, as above. A malefic will confer wealth through questionable means. If there be both a benefic and a malefic, it will be through both means. If the Grah in question be in exaltation, or in own Rāśi etc., there will be plenty of gains and plenty of happiness.

12. O excellent of the Brahmins, if the 12th from Lagn Pad does not receive a Drishti, as the 11th from Lagn Pad receives a Drishti from a Grah, then the gains will be uninterrupted.

13-15. O Brahmin, the quantum of gains will correspond to the number of Grahas in, or giving a Drishti to the 11th from Lagn Pad. If there is Argala for the said 11th, there will be more gains, while a benefic Argala will bring still more gains. If the said benefic, causing Argala is in his exaltation Rāśi, the gains will be still higher. If the said 11th receives a Drishti from a benefic from Lagn, the 9th etc., gains will increase in the ascending order. In all these cases, the 12th from Pad should simultaneously be free from malefic association. A benefic, placed in Lagn, giving a Drishti to the 11th from Arudh Lagn will be still beneficial. If the Drishti is from the 9th from Lagn, it will confer much more gains.

16-17. Pad and Financial Losses (up to Sloka 21). If the 12th from Lagn Pad receives a Drishti from, or is yuti with both benefics and malefics, there will be abundant earnings, but plenty of expenses. The benefic will cause through fair means, malefic through unfair means and mixed Grahas through both fair and unfair means.

18. If the 12th from Lagn Pad is conjunct Sūrya, Śukr and Rahu, there will be loss of wealth through the king. Candr, giving a Drishti to (the said trio in the said Bhava), will specifically cause more such losses.

19. If Budh is in the 12th from Lagn Pad and is yuti with, or receives a Drishti from a benefic, similarly there will be expenses through paternal relatives. A malefic so related to the said Budh will cause loss of wealth through disputes.

20. O Brahmin, if Guru is in the 12th from Lagn Pad, receiving a Drishti from others, the expenses will be through taxes and on the person himself.

21. O Brahmin, if Śani is in the 12th from Lagn Pad along with Mangal and receives a Drishti from others, the expenses will be through one’s co-born.

22. Gainful Sources. Whatever sources of expenses are indicated above with reference to the 12th from Lagn Pad, gains through similar sources will occur, if Labh Bhava so features with reference to Lagn Pad.

23. The 7th Bhava from Pad (up to Sloka 27). If Rahu, or Ketu is placed in the 7th from Lagn Pad, the native will be troubled by disorders of the stomach, or by fire.

24. Should there be Ketu in the 7th from Lagn Pad, receiving a Drishti from, or being yuti with another malefic, the native will be adventurous, will have (prematurely) grey hair and a big male organ.

25. Should one, two, or all three of Guru, Śukr and Candr be in the 7th from Lagn Pad, the native will be very wealthy.

26. Whether a benefic, or a malefic, if be exalted in the 7th from Lagn Pad, the native will be affluent and be famous.

27. O Brahmin, these Yogas, as narrated by me with reference to the 7th from Lagn Pad, should also be considered from the 2nd of Lagn Pad.

28. Anyone of Budh, Guru and Śukr being exalted in the 2nd from Lagn Pad and being with strength will make the subject rich.

29. The Yogas so far stated by me with reference to Lagn Pad be similarly evaluated from Karakāńś as well.

30-37. General. If Budh is in the 2nd from Arudh Lagn, the native will Lord over the whole country. Śukr in the 2nd from Lagn Pad will make one a poet, or a speaker. If the Dar Pad falls in an angle, or in a trine, counted from Lagn Pad, or, if Lagn Pad and Dar Pad both have strong Grahas, the native will be rich and be famous in his country. If the Dar Pad falls in the 6th/ 8th/12th from Lagn Pad, then the native will be poor. If Lagn Pad and the 7th therefrom, or an angle, a trine, an Upachaya therefrom is occupied by a strong Grah, there will be happiness between the husband and wife. If Lagn Pad and Dar Pad are mutually in Kendras, or Konas, there will be amity between the couple. If these be in mutually 6th/8th/12th, doubtlessly mutual enmity will crop up. O Brahmin, similarly mutual relationship, or gain, or loss through son etc. be known, based on Lagn Pad and the relative Bhava Pad. If Lagn Pad and Dar Pad are mutually angular, or 3rd and 11th, or in Konas, the native will be a king, ruling the earth. Similar deductions be made with reference to mutual positions of Lagn Pad and Dhan Pad.

Ch. 30. Upa Pad

1-6. O Brahmin, now I tell you about Upa Pad, the auspiciousness of which will confer on the native happiness from progeny, wife etc. The Pad of Lagn, as discussed earlier, is of prime importance. Upa Pad is calculated for the Bhava, following the natal Lagn. This Upa Pad is also called Gaun Pad. O excellent of the Brahmins, if Upa Pad is yuti with, or receives a Drishti from a benefic Grah, one will obtain full happiness from progeny and spouse. Should the Upa Pad be in a malefic’s Rāśi, or receives a Drishti from, or is yuti with a malefic, one will become an ascetic and go without a wife. If (in the said circumstances) there be a benefic Drishti (on Upa Pad, or the related malefic), or a yuti, deprival of spouse will not come to pass. In this case Sūrya, being exalted, or in a friendly Rāśi, is not a malefic. He is a malefic, if in debilitation, or in an enemy’s Rāśi.

Notes. Regarding Upa Pad calculations, there are more than two views on the same Sloka of Maharishi Parashar, or an identical Sutra from Jaimini. In this text, the word ‘Anuchar’ is used, which denotes ‘the Bhava, following the Lagn at birth’. Normally this is Vyaya Bhava. However, when we study other commentaries on Jaimini (Chaukhambh Hindi edition), we are taught, that it is Vyaya Bhava in the case of an odd Rāśi ascending and it is Dhan Bhava in the case of an even Rāśi ascending. Accordingly the Pad for the 12th, or the 2nd from Lagn is called Upa Pad. In calculating Upa Pad the rules mentioned in verses 4 and 5 of the previous chapter be kept in mind.

7-12. Effect from the 2nd from Upa Pad. If the 2nd from Upa Pad is a benefic Rāśi, or receives a Drishti from, or is yuti with a benefic, the same good results (as for wife and sons) will come to pass. If there is a Grah in the 2nd from Upa Pad in its debilitation Rāśi, or debilitation Ańś, or is yuti with a debilitated, or malefic Grah, there will be destruction of wife. If the said occupant be in its exaltation Rāśi, or Navāńś, or receives a Drishti from another Grah, there will be many charming and virtuous wives. Oh Brahmin, if Mithun happens to be the 2nd from Upa Pad, then also there will be many wives. O excellent of the Brahmins, if the Upa Pad, or the 2nd therefrom be occupied by its own Lord, or, if the said Lord is in his other own Bhava, the death of wife will be at advanced age.

13-15. Wife from the 2nd of Upa Pad (up to Sloka 22). If a Grah being constant indicator of wife (i.e. the 7th Lord, or Śukr) is in its own Bhava, there will be loss of wife only at a later stage. If the Lord of Upa Pad, or the constant significator of wife is in exaltation, the wife will be from a noble family. Reverse will be the case, if he is debilitated. O Brahmin, if the 2nd from Upa Pad is related to a benefic, the wife will be beautiful, fortunate and virtuous.

16. Should Śani and Rahu be in the 2nd from Upa Pad, the native will lose his wife on account of calumny, or through death.

17. The native’s wife will be troubled by disorder of blood, leucorrhoea (Pradar) etc., if Śukr and Ketu are in the 2nd from Upa Pad.

18. Budh with Ketu in the 2nd from Upa Pad will cause breakage of bones, while Rahu, Śani and Sūrya will cause distress of bones.

19-22. Budh and Rahu in the 2nd from Upa Pad will give a stout-bodied wife. If the 2nd from Upa Pad happens to be one of Budh’s Rāśis and is tenanted by Mangal and Śani, the wife of the native will suffer from nasal disorders. Similarly a Rāśi of Mangal, becoming the 2nd from Upa Pad and occupied by Mangal and Śani, will cause nasal disorders to one’s wife. Guru and Śani will, if be in the 2nd from Upa Pad, cause disorders of ears and/or eyes to the wife. If Budh and Mangal are placed in the 2nd from Upa Pad other than their own Rāśis, or, if Rahu is with Guru in the 2nd from Upa Pad, the native’s wife will suffer from dental disorders. Śani and Rahu together in one of Śani’s Rāśis, which is the 2nd from Upa Pad, will cause lameness, or windy disorders to the native’s wife. These evils will not come to pass, if there happens to be a Yuti with, or a Drishti from a benefic (or from another benefic in the case of affliction being caused by a benefic himself).

23-23½. O Brahmin, all these effects be deduced from the natal Lagn, Lagn Pad, the 7th from Upa Pad and the Lords thereof. So say Narada and others.

25-28. About Sons. If Śani, Candr and Budh are together in the 9th from one of the said places (Sloka 23), there will be no son at all, while Sūrya, Guru and Rahu so placed will give a number of sons. Candr so placed will give a son, while a mixture of Grahas will delay the obtainment of a son. The son, caused by the Yuti of Sūrya, Guru and Rahu, will be strong, valorous, greatly successful and will destroy enemies. If Mangal and Śani are in the said 9th, there will be no son, or a son will be obtained by adoption, or brother’s son will come in adoption. In all these cases odd Rāśis will yield many sons, while even Rāśis will cause only a few.

29-30. Many Sons and Many Daughters. O Brahmin, if Simh happens to be Upa Pad and receives a Drishti from Candr, there will be a limited number of children. Similarly Kanya will cause many daughters.

31. Co-born form Lagn Pad (up to Sloka 36). Rahu and Śani in the 3rd, or the 11th from Lagn Pad will destroy the co-born of the native. Rahu and Śani in the 11th will indicate the destruction of elder brothers and/or sisters and in the 3rd younger ones.

32. If Śukr is in the 3rd, or the 11th from Lagn Pad, there would have been an abortion to the mother earlier. Same is the effect, if Śukr is in the 8th from natal Lagn, or from Lagn Pad.

33-36. These are the effects, o Brahmin, as stated by Maharishis for the 3rd and the 11th from Lagn Pad. Should Candr, Guru, Budh and Mangal be in the 3rd, or the 11th from Lagn Pad, there will be many valorous co-born. Should Śani and Mangal be in the 3rd, or the 11th from Lagn Pad, or give Drishtis thereto, younger and elder co-born will, respectively, be destroyed. If Śani is alone in one of the said Bhavas, the native will be spared, while the co-born will die. Ketu in the 3rd, or the 11th will give abundant happiness from one’s sisters.

37. Other Matters from Lagn Pad (up to Sloka 43). If the 6th from Lagn Pad is occupied by a malefic and is bereft of a Yuti with, or a Drishti from a benefic, the native will be a thief.

38. If Rahu is in the 7th, or the 12th from Lagn Pad, or gives a Drishti to one of the said Bhavas, the native will be endowed with spiritual knowledge and be very fortunate.

39. If Budh is in Lagn Pad, the native will Lord over a whole country, while Guru will make him a knower of all things. Śukr in this context denotes a poet/speaker (also see Ch. 29, verse 30).

40. O excellent of the Brahmins, if benefics occupy the 2nd from Upa Pad, or from Lagn Pad, the native will be endowed with all kinds of wealth and be intelligent.

41. One will surely become a thief, if the Lord of the 2nd from Upa Pad is in Dhan Bhava and is there yuti with a malefic Grah.

42-43. O Brahmin, if Rahu is in the 2nd from the Lord of the 7th, counted from Upa Pad, the native will have long and projected teeth. Ketu in the 2nd from the Lord of the 7th, counted from Upa Pad, will cause stammering and Śani in the 2nd from the Lord of the 7th, counted from Upa Pad, will make one look ugly. Mixed will be the effects, if there are mixed Grahas.

Ch. 31. Argala, or Intervention from Grahas

1. O Maharishi Parashar, you have told of auspicious effects, related to Argala. Kindly narrate its conditions and effects.

2-9. Formation of Argala. Maitreya, I explain below Argala to know the definite effects of Bhavas and Grahas. Grahas in the 4th, 2nd and the 11th cause Argalas, while obstructors of the Argala will be those in the 10th, 12th and 3rd from a Bhava, or a Grah. If the Argala causing Grah is stronger than the obstructing one, the former will prevail. Or, if the number of Argalas are more than the obstructing Grahas, then also the Argala will prevail. If there are 3, or more malefics in the 3rd they will cause Vipreet Argala (more effective intervention), which will also be harmless and be very favourable. The 5th is also an Argala place, while the Grah in the 9th will counteract such Argala. As Rahu and Ketu have retrograde motions, the Argalas and obstructions be also counted accordingly in a reverse manner. Maharishis say, that the Argala, caused by one Grah, will yield limited effect, by two medium and by more than two, excellent effects. Argalas should be counted from a Rāśi, or a Grah, as the case may be. The Argala, which is unobstructed will be fruitful, while the one duly obstructed will go astray. The Argala effects will be derived in the Dasha periods of the Rāśi, or Grah concerned.

Notes. ‘Argala’ in Sanskrit is figuratively used to denote an impediment, or obstruction. Some suggest, that the Argala obstruction places are countable from the Argala place instead of from the original place, or Grah. This is not logical and a glance into Gochar Vedha (obstructions during transits) will confirm our findings.

10. Special. The Argala, caused by placement of a Grah in the first one fourth part of the Rāśi, is countered by another, placed in the 4th quarter of the respective obstructive Rāśi. Similarly 2nd quarter’s Argala is eliminated by the 3rd quarter placement of another Grah.

Notes. If the Argala causing Grah and the obstructing Grah are in the respective quarters, the obstruction will come to pass. Otherwise not.

11-17. Argala Effects. Should there be Argala for the Arudh Pad, for the natal Lagn and for the 7th from both, the native will be famous and fortunate. A malefic, or a benefic, causing unobstructed Argala, giving a Drishti to Lagn will make one famous. Similarly a malefic, or a benefic, causing unobstructed Argala, giving a Drishti to Dhan Bhava denotes acquisition of wealth and grains, to Sahaj Bhava happiness from co-born, to Bandhu Bhava residences, quadrupeds and relatives, to Putr Bhava sons, grand sons and intelligence, to Ari Bhava fear from enemies, to Yuvati Bhava abundant wealth and marital happiness, to Randhr Bhava difficulties, to Dharm Bhava fortunes, to Karm Bhava royal honour, to Labh Bhava gains and to Vyaya Bhava expenses. The Argala by benefics will give various kinds of happiness, while benefic effects will be meddling with malefic Argalas. Argala by both benefics and malefics will yield results.

Notes. 1. Argala can be caused by a benefic, which is known, as Subh Argala. This Argala can be from a malefic also, so that the benefic, causing Argala, stalls the malefic role. If the benefic’s Argala is obstructed by another, then the benefic will become ineffective in Argala and the first-mentioned malefic will operate freely.

2. Argala can be by a malefic with reference to a benefic, so that the native does not enjoy good effects, due to the benefic. This is Pap (malefic) Argala. If the Argala is eliminated by a benefic, or a malefic, then the first mentioned benefic will be at liberty to act, according to his own disposition.

18. Should there be (unobstructed) Argala for Lagn, Putr and Dharm Bhava, the native will doubtlessly become a king and fortunate.

Ch. 32. Karakatwas of the Grahas

1-2. I now detail below Atma Karak etc., obtainable from among the 7 Grahas, viz. Sūrya to Śani. Some say, that Rahu will become a Karak, when there is a state of similarity in terms of longitude between (two) Grahas. Yet some say, that the 8 Grahas, including Rahu, will have to be considered irrespective of such a state.

3-8. Atma Karak Defined. Among the Grahas from Sūrya etc. whichever has traversed maximum number of degrees in a particular Rāśi is called Atma Karak. If the degrees are identical, then the one with more minutes of arc and, if the minutes are also identical, then the one with higher seconds of arc, have to be considered. In that case these three are called Anthya Karak, Madhya Karak and Upakheta. In the case of Rahu deduct his longitude in that particular Rāśi from 30. The Karakas will have to be decided, as above and, as per further rules given below. Out of these Karakas, Atma Karak is the most important and has a prime say on the native, just as the king is the most famous among the men of his country and is the head of all affairs and is entitled to arrest and release men.

9-12. Importance of Atma Karak. O Brahmin, as the minister cannot go against the king, the other Karakas, viz. Putr Karak, Amatya Karak etc. cannot predominate over Atma Karak in the affairs of the native. If the Atma Karak is adverse, other Karakas cannot give their benefic effects. Similarly, if Atma Karak is favourable, other Karakas cannot predominate with their malefic influences.

13-17. Other Karakas. The Grah next to Atma Karak in terms of longitude is called Amatya Karak. Similarly following one another in terms of longitude are Bhratru Karak, Matru Karak, Pitru Karak, Putr Karak, Gnati Karak and Stri Karak. These are Char Karakas, or inconstant significators. Some consider Matru Karak and Putr Karak, as identical. If two Grahas have the same longitude, both become the same Karak, in which case there will be a deficit of one Karak. In that circumstance consider constant significator in the context of benefic/malefic influence for the concerned relative.

18-21. Constant Karakatwas. I narrate below the constant Karakatwas, as related to the Grahas. The stronger among Sūrya and Śukr indicates the father, while the stronger among Candr and Mangal indicates the mother. Mangal denotes sister, brother-in-law, younger brother and mother. Budh rules maternal relative, while Guru indicates paternal grand father. Husband and sons are, respectively, denoted by Śukr and Śani. From Ketu note wife, father, mother, parents-in law and maternal grand father. These are constant Karakatwas.

22-24. Bhavas Related. These constant significances are derivable from the Bhavas, counted from the said constant Karakatwas. The 9th from Sūrya denotes father, the 4th from Candr mother, the 3rd from Mangal brothers, the 6th from Budh maternal uncle, the 5th from Guru sons, the 7th from Śukr wife and the 8th from Śani death. The learned should consider all these and declare related effects accordingly.

25-30. Yog Karakas. O Brahmin, I make below a passing reference to Yog Karakas (mutual co-workers). Grahas become Yog Karakas, if they are in mutual angles identical with own Rāśis, exaltation Rāśis, or friendly Rāśis. In Karm Bhava a Grah will be significantly so. Grahas simply (not being in friendly, own, or exaltation Rāśis) in Lagn, Bandhu and Yuvati Bhava do not become such Yog Karakas. Even, if they be placed in other Bhavas, but with such dignities, as mentioned, shall become Yog Karakas. With such Grahas even a person of mean birth will become a king and be affluent. One born of royal scion, then will surely become a king. Thus the effects be declared, considering the number of such Grahas and the order the native belongs to.

31-34. Bhava Significance. I now narrate the significance of the Bhavas. Tanu Bhava denotes the soul (self), Dhan family, finance, wife etc., Sahaj younger brothers/sisters, Putr progeny and Yuvati wife. It is also said, that a Grah in Putr becomes a Karak for wife. The Karakatwas of the Bhava in order are Sūrya, Guru, Mangal, Candr, Guru, Mangal, Śukr, Śani, Guru, Budh, Guru and Śani.

35-37. O excellent of the Brahmins, after knowing the merits of Tanu Bhava etc. the good and bad effects can be declared. Ari, Randhr and Vyaya are Trikas, Dusthan, or malefic Bhavas. Sahaj, Ari, Karm and Labh are Upachayas. Dhan, Putr, Randhr and Labh are Panapharas and Sahaj, Ari, Dharm and Vyaya are Apoklimas. Association with Trikas will inflict evils. Kendras and Konas (Putr and Dharm) are auspicious Bhavas, the association with which turns even evil into auspiciousness.

(Also see Ch. 34 for more information)

Ch. 33. Effects of Karakāńś

1. O Brahmin, as laid down by Lord Brahma, I now tell you about the effects of Karakāńś identical with Mesh etc. (Karakāńś is the Navāńś, occupied by the Atma Karak Grah)

2-8. Karakāńś in Various Rāśis. If Atma Karak happens to be in Mesh Navāńś, there will be nuisance from rats and cats at all times. A malefic joining will further increase the nuisance. Should Atma Karak be in Vrishabh Navāńś, happiness from quadrupeds will result. Should Atma Karak be in Mithun Navāńś, the native will be afflicted by itch etc. Should Atma Karak be in Kark Navāńś, there will be fear from water etc. If Atma Karak happens to be in Simh Navāńś, fear will be from tiger etc. If Atma Karak happens to be in Kanya Navāńś, itch, corpulence, fire etc. will cause trouble, while, if Atma Karak is in Tula Navāńś, he will make one a trader and skilful in making robes etc. Vrischik Navāńś, holding Atma Karak, will bring troubles from snakes etc. and also affliction to mother’s breasts. There will be falls from height and conveyances etc., if it is Dhanu Navāńś, that is occupied by Atma Karak. Makar Navāńś in this respect denotes gains from water dwelling beings and conch, pearl, coral etc. If it is Kumbh Navāńś, holding Atma Karak, the native will construct tanks etc. And in Meen Navāńś the Atma Karak will grant final emancipation. The Drishti of a benefic will remove evils, while that of a malefic will cause no good.

9-11. O Brahmin, if there be only benefics in Karakāńś and the Navāńś of Lagn receives a Drishti from a benefic, the native will undoubtedly become a king. Should the Kendras/Konas from the Karakāńś be occupied by benefics, devoid of malefic association, the native will be endowed with wealth and learning. The combination of benefic and malefic influence will in this context yield mixed results. If the Upakheta (UpaGrah, vide Ch.32 Sloka 5) is in its exaltation, or own, or friendly Rāśi and is devoid of a Drishti from a malefic, the native will go to heaven after death.

12. If the Atma Karak is in the divisions of Candr, Mangal, or Śukr, the native will go to others wives. Otherwise the contrary will prevail.

13-18. Effects of Grahas in the Karakāńś. O Brahmin, if Sūrya is in the Karakāńś, the native will be engaged in royal assignments. If the full Candr is there, he will enjoy pleasures and be a scholar, more so, if Śukr gives a Drishti to the Karakāńś. If strong Mangal is in Karakāńś, he will use the weapon spear, will live through fire and be an alchemist. Should strong Budh be Karakāńś, he will be skilful in arts and trading, be intelligent and educated. Guru in Karakāńś denotes one, doing good acts, endowed with spiritualism and Vedic learning. One will be endowed with a longevity of 100 years, be sensuous and will look after state affairs, if Śukr is in Karakāńś. Śani in Karakāńś will give such livelihood, as due to the natives family. Rahu in Karakāńś denotes a thief, a bowman, a machinery maker and a doctor, treating poisonous afflictions. If Ketu be in Karakāńś, one will deal in elephants and be a thief.

19-22. Rahu-Sūrya in Karakāńś. Should Rahu and Sūrya be in Karakāńś, there will be fear from snakes. If a benefic gives a Drishti to Rahu-Sūrya in Karakāńś, there will be no fear, but a malefic Drishti will bring death (through serpents). If Rahu and Sūrya occupy benefic Shad Vargas, being in Karakāńś, one will be a doctor, treating poisonous afflictions, while the Drishti from Mangal on Rahu-Sūrya in Karakāńś denotes, that the native will burn either his own house, or that of others. Budh’s Drishti on Rahu-Sūrya in Karakāńś will not cause the burning of one’s own house, but that of others. If Rahu and Sūrya happen to be in Karakāńś and are in a malefic’s Rāśi, receiving a Drishti from Guru, one will burn a house in one’s neighbourhood, while the Drishti of Śukr will not cause such an event.

23-24. Gulik in Karakāńś. Should the full Candr give a Drishti to Gulik, placed in the Karakāńś, the native will lose his wealth to thieves, or will himself be a thief. If Gulik is in Karakāńś, but does not receive a Drishti from others, one will administer poison to others, or will himself die of poisoning. Budh’s Drishti in this context will give large testicles.

25-29. Effects of Drishtis on Ketu in Karakāńś. If Ketu is in Karakāńś, receiving a Drishti from a malefic, ones ears will be severed, or one will suffer from diseases of the ears. Śukr, giving a Drishti to Ketu in Karakāńś, denotes one, initiated into religious order. One will be devoid of strength, if Budh and Śani give a Drishti to Ketu in Karakāńś. If Budh and Śukr give a Drishti to Ketu in Karakāńś, one will be the son of a female slave, or of a female remarried. With Śani’s Drishti on Ketu in Karakāńś one will perform penance, or be a servant, or will be a pseudo-ascetic. Śukr and Sūrya together, giving a Drishti to Ketu in Karakāńś, will make one serve the king. Thus, o Brahmin, are told briefly the effects of Karakāńś.

30-31. Effects of the 2nd from Karakāńś. If the 2nd from Karakāńś falls in the divisions of Śukr, or Mangal, one will be addicted to others’ wives and, if Śukr, or Mangal give a Drishti to the 2nd from Karakāńś, the tendency will last till death. If Ketu is the 2nd from Karakāńś in a division of Śukr, or Mangal, addiction to other’s wives will not prevail, while the position of Guru will cause such an evil. Rahu in the 2nd from Karakāńś will destroy wealth.

32. Effects of the 3rd from Karakāńś. A malefic in the 3rd from Karakāńś will make one valorous, while a benefic in the 3rd from Karakāńś will make one timid.

33-35. Effects of the 4th from Karakāńś. If the 4th from Karakāńś happens to be occupied by Śukr and Candr, one will own large buildings, like palaces etc. Similar is the effect of an exalted Grah in the said 4th. A house, made of stones, is denoted by the occupation of the 4th from Karakāńś by Rahu and Śani. Mangal and Ketu in the 4th from Karakāńś indicate a house, made of bricks, while Guru in the 4th from Karakāńś denotes a house, made of wood. Sūrya in the 4th from Karakāńś will give a house of grass. If Candr is in the 4th from Karakāńś, one will have union with his wife in an uncompounded house.

36-40. Effects of the 5th from Karakāńś. If Rahu and Mangal are in the 5th from Karakāńś, one will suffer from a pulmonary consumption, more so, if Candr gives them a Drishti. The Drishti of Mangal on the 5th from Karakāńś will bring boils, or ulcers, Ketu’s Drishti on the 5th from Karakāńś will cause dysentery and other diseases, caused by (impure) water. If Rahu and Gulik happen to be in the 5th from Karakāńś, there will be fear from mean people and poison. Should Budh be in the 5th from Karakāńś, the native will be an ascetic of the highest order, or one, holding staff. Sūrya in the 5th from Karakāńś denotes one, using a knife. Mangal in the 5th from Karakāńś denotes one, using a spear. Śani denotes a bowman, if Śani is placed in the 5th from Karakāńś. Rahu in the 5th from Karakāńś denotes a machinist. Ketu in the 5th from Karakāńś denotes a watch maker. Śukr in the 5th from Karakāńś will make one a poet and an eloquent speaker.

41-45. Effects of Karakāńś and the 5th from there. If Guru and Candr are in Karakāńś, or the 5th thereof, the native will be an author. Śukr will make one an ordinary writer, while Budh will indicate, that the writing skills are less than those of an ordinary writer. Should Guru be alone, one will be a knower of everything, be a writer and be versed in Vedas and Vedanta philosophy, but not an oratorian, or a grammarian. Mangal denotes a logician, Budh a Mimamsaka (follower of Karma Mimansa), Śani indicates, that one is dull-witted in the assembly, Sūrya denotes, that one is a musician, Candr denotes a follower of Sankhya philosophy (of Maharishi Kapila, who enumerated 25 true principles with emphasis on final bliss) and indicates, that one is versed in rhetorics and singing and Ketu, or Rahu denotes, that one is a Jyotishi. Should Guru be related to the positions of Karakāńś, or the 5th from there, while the Karakāńś is caused by others than him, the effects, as stated, will effectively come to pass. Some say, that the 2nd from Karakāńś should also be similarly considered.

46. Effects of the 6th from Karakāńś. If the 6th from Karakāńś is occupied by a malefic, the native will be an agriculturist, while he will be indolent, if a benefic is in the 6th from Karakāńś. The 3rd from Karakāńś should also be similarly considered.

47-48. Effects of the 7th from Karakāńś. If Candr and Guru are in the 7th from Karakāńś, the native will beget a very beautiful wife. Śukr in the 7th form Karakāńś denotes a sensuous wife, while Budh in the 7th from Karakāńś indicates a wife, versed in arts. Sūrya in the 7th from Karakāńś will give a wife, who will be confining domestic core, while Śani in the 7th from Karakāńś denotes a wife of a higher age bracket, or a pious and/or sick wife. Rahu in the 7th from Karakāńś will bring a widow in marriage.

49. Effects of the 8th from Karakāńś. If a benefic, or the Grah, owning the 8th from Karakāńś, happens to be in the 8th from Karakāńś, the native will be long-lived, while a malefic, placed in the 8th from Karakāńś, will reduce the life span. Drishti/Yuti of both benefics and malefics will yield a medium span of life.

50-56. Effects of the 9th from Karakāńś. If the 9th from Karakāńś receives a Drishti from, or is occupied by a benefic, the native will be truthful, devoted to elders and attached to his own religion. If a malefic gives a Drishti to, or occupies the 9th from Karakāńś, one will be attached to his religion in boyhood, but will take to falsehood in old age. If Śani and Rahu, one will betray his elders and be adverse to ancient learning. If Guru and Sūrya, one will betray his elders and will be disobedient to them. Should Mangal and Śukr give a Drishti to, or occupy the 9th from Karakāńś and are joining in six identical Vargas, a female, ill-related to the native, will die. Budh and Candr giving a Drishti to, or occupying the 9th from Karakāńś and joining in six identical Vargas will cause imprisonment of the native, due to association with a female not of his own. If Guru is alone, related to the 9th from Karakāńś by Drishti, or by Yuti, the native will be addicted to females and be devoted to sensual enjoyments.

57-60. Effects of the 10th from Karakāńś. If the 10th from Karakāńś receives a Drishti from, or is conjoined by a benefic, the native will have firm riches, be sagacious, strong and intelligent. A malefic, giving a Drishti to the 10th from Karakāńś, or occupying this Bhava, will cause harm to his profession and deprive him of paternal bliss. Budh and Śukr, giving a Drishti to the 10th from Karakāńś, or conjoining this Bhava, will confer many gains in business and will make him do many great deeds. Sūrya and Candr, giving a Drishti to the 10th from Karakāńś, or conjoining this place and receiving a Drishti from, or be in Yuti with Guru, the native will acquire a kingdom.

61-62. Effects of the 11th from Karakāńś. If the 11th from Karakāńś receives a Drishti from, or is yuti with a benefic, the native will enjoy happiness from co-born apart from gaining in every undertaking of his. If a malefic is in the 11th from Karakāńś, the native will gain by questionable means, be famous and valorous.

63-74. Effects of the 12th from Karakāńś. If the 12th from Karakāńś has a benefic, the expenses will be on good account, while a malefic in the 12th from Karakāńś will cause bad expenses. If the 12th from Karakāńś is vacant, then also good effects will follow. If there happens to be a benefic Grah in exaltation, or in own Bhava in the 12th from Karakāńś, or, if Ketu is so placed and receives a Drishti from, or is yuti with a benefic, one will attain heaven after death. One will attain full enlightenment, if Ketu is in the 12th identical with Mesh, or Dhanu and receives a Drishti from a benefic. If Ketu is in the 12th from Karakāńś, receiving a Drishti from a malefic, or is there yuti with a malefic, one will not attain full enlightenment. If Sūrya and Ketu are in the 12th from Karakāńś, the native will worship Lord Shiva. Candr and Ketu denotes a worshiper of Gauri. Śukr and Ketu of Lakshmi and a wealthy person. Mangal and Ketu of Lord Subramanya. Rahu will make one worship Durga, or some mean deity. Ketu alone denotes Subramanya’s, or Ganesh’s worshipper. If Śani is in the 12th from Karakāńś in a malefic’s Rāśi, one will worship mean deities. Śukr and Śani in the 12th from Karakāńś in a malefic’s Rāśi will also make one worship mean deities. Similar inferences can be drawn from the 6th Navāńś, counted from Amatya Karak’s Navāńś.

75-76. Miscellaneous Matters (up to Sloka 84). O Brahmin, if there are two malefics in a Kon from Karakāńś, the native will have knowledge of Mantras and Tantras (formulas for the attainment of super-human powers). If a malefic simultaneously gives a Drishti to two malefics in a Kon from Karakāńś, the native will use his learnings of Mantras and Tantras for malevolent purposes, while a benefic’s Drishti will make him use the learnings for public good.

77-84½. If Candr is in the Karakāńś, receiving a Drishti from Śukr, the native will be an alchemist and, if receiving a Drishti from Budh the native will be a doctor capable of curing all diseases. If Candr is in the 4th from Karakāńś and receives a Drishti from Śukr, the native will be afflicted by white leprosy. If receiving a Drishti from Mangal, the native will have blood and bilious disorders and, if receiving a Drishti from Ketu, the native will suffer from black leprosy. Should Rahu and Mangal be in the 4th, or 5th from Karakāńś, the native will suffer from pulmonary consumption and, if simultaneously there happens to be Candr’s Drishti on the 4th, or the 5th, this affliction will be certain. Mangal alone in the 4th, or the 5th will cause ulcers. If Ketu is in the 4th, or the 5th, one will suffer from dysentery and afflictions, due to (impure) water. Rahu and Gulik will make one a doctor, curing poisonous afflictions, or will cause troubles through poison. Should Śani be alone in the 4th, or 5th, the native will be skillful in archery. Ketu lonely placed in the 4th, or the 5th will make one a maker of watches etc. Budh lonely placed in the 4th, or the 5th will make one an ascetic of the highest order, or an ascetic, holding staff. Rahu, Sūrya and Mangal, respectively, in these places denote a machinist, a knife user and a spear, or arrow user.

85-86. Candr and Guru in the Karakāńś, or in the 5th therefrom denotes a writer well versed in all branches of learning. The grade of writership will comparatively descend in the case of Śukr and even further in the case of Budh.

87-92½. Grahas in the 5th from Karakāńś. Should Śukr be in the 5th from Karakāńś, the native will be eloquent and a poet. Guru denotes, that he be an exponent and be all knowing, but be unable to speak in an assembly. He will be further a grammarian and a scholar in Vedas and Upanishads. Śani will make one ineffective in an assembly, while Budh will make him skilful in Karma Mimansa. Mangal in Karakāńś, or the 5th therefrom will make one justice, while Candr in Karakāńś, or the 5th from there denotes a Sankhya Yogi, a rhetoric, or a singer. Sūrya in the 5th from Karakāńś will make one learned in Vedanta and music. Ketu will make one a mathematician and skilful in Jyotish. Should Guru be related to the said Ketu, these learnings will be by inheritance. All these as well apply to 2nd and 3rd from Karakāńś and to the Karakāńś itself apart from applying to the 5th from Karakāńś.

93-93½. Should Ketu be in the 2nd, or 3rd from Karakāńś, the native will be defective in speech, more so, if a malefic gives a Drishti to Ketu, as above.

94-99. If malefics be in Karakāńś, Arudh Lagn and the 2nd and 8th from these places, there will be Kemadrum Yog, the effects of which will be still severer, if Candr’s Drishti happens to be there. The effects, due for these Yogas, will come to pass in the Dasha periods of the Rāśis, or Grahas concerned. Kemadrum Yog will operate additionally, if there are malefics in the 2nd and 8th from the Rāśi, whose Dasha will be in currency. The results of such Yog will also be inauspicious. If the 2nd and 8th in the Kundali, cast for the beginning of a Dasha, have malefics, then also Kemadrum prevails throughout the Dasha.

Ch. 34. Yoga Karakas

1. O Brahmin, thus I have told you about the effects, derivable through Karakāńś. Now listen to the effects, arising out of lordships of Grahas over Bhavas.

2-7. Nature due to Lordships of Grahas. Benefics, owning
Kendras, will not give benefic effects, while malefics, owning
Kendras, will not remain inauspicious. The Lord of a Kon will
give auspicious results. The Lord of Lagn is specially
auspicious, as Lagn is a Kendr, as well as a Kon. Putr and Dharm
Bhava are specially for wealth, while Yuvati and Karm Bhava are
specially for happiness. Any Grah, owning Sahaj, Ari, or Labh
Bhava, will give evil effects. The effects, due to the Lords of
Vyaya and Randhr Bhava, will depend on their association. In
each group the significance will be in the ascending order.
Randhr’s Lord is not auspicious, as he owns the 12th
from Dharm Bhava. If the Lord of Randhr Bhava simultaneously
owns Sahaj, Yuvati, or Labh Bhava, he will prove specifically
harmful, while his simultaneous ownership of a Kon will bestow
auspicious effects. The Grah, owning a predominant Bhava, will
stall the effects, due to another, owning a less significant
Bhava and will give his own results. Randhr’s lordship of
Sūrya and Candr is not evil.

8-10. Natural Benefics and Malefics. Guru and Śukr are
benefics, while Candr is mediocre in benefice and Budh is
neutral (a benefic, when associated with a benefic and a
malefic, when related to a malefic). Malefics are Sūrya,
Śani and Mangal. Full Candr, Budh, Guru and Śukr are
stronger in the ascending order. Weak Candr, Sūrya,
Śani and Mangal are stronger (in malefic disposition) in
the ascending order. In revealing maleficence, due to rulership
of Kendras, Candr, Budh, Guru and Śukr are significant in
the ascending order.

11-12. Lordships of Kendras and Konas. If there be an
exchange between a Lord of a Kendr and a Lord of a Kon, or, if a
Lord of a Kendr is yuti with a Lord of a Kon in a Kendr, or in a
Kon, or, if a Lord of a Kon is in a Kendr, or vice versa, or, if
there happens to be a full Drishti between a Lord of a Kendr and
a Lord of a Kon, they cause a Yog. One born in such a Yog will
become a king and be famous.

13. If one and the same Grah gets the lordships of a Kon, as
well as a Kendr, or, if a Grah is in a Kendr, or in a Kon, it
will prove specially a Yog Karak.

14. Lordship of Kendr. It has been said, that a malefic,
owning a Kendr, will become auspicious, which is true, only when
it simultaneously Lords over a Kon and not by merely owning a
Kendr.

15. If the Lords of a Kendr, or a Kon own simultaneously an
evil Bhava, he does not cause a Raj Yog by mere relations
stipulated (as per Ch. 34, Slokas 11 and 12).

16. Rahu and Ketu. Rahu and Ketu give predominantly the
effects, as due to their yuti with a Bhava Lord, or, as due to
the Bhava they occupy.

17. If Rahu and/or Ketu are in Kendr, receiving a Drishti
from, or in association with the Lord of a Kon, or of a Kendr,
it will become Yog Karak.

18. O Maharishi Parashar, please narrate, according to the
Rāśis rising, as to which Grah is a Yog Karak and
which is inauspicious.

19-22. Grahas and Mesh Lagn. O Brahmin, listen to these with
examples. Even though Mangal is the Lord of Randhr Bhava, he
will be helpful to auspicious Grahas. Śani, Budh and
Śukr are malefics. Auspicious are Guru and Sūrya. The
mere Yuti of Śani with Guru will not produce auspicious
effects (although they own a Kon and a Kendr). If Guru is at the
disposal of a malefic, he will surely give inauspicious results.
Śukr is a direct (independent) killer. Śani etc. will
also inflict death, if associated with an adverse Grah
(Śukr).

23-24. Grahas and Vrishabh Lagn. Guru, Śukr and Candr
are malefics. Śani and Sūrya are auspicious.
Śani will cause Raj Yog. Budh is somewhat inauspicious. The
Guru group (Guru, Candr and Śukr) and Mangal will inflict
death.

25-26. Grahas and Mithun Lagn. Mangal, Guru and Sūrya
are malefics, while Śukr is the only auspicious Grah. The
Yuti of Guru with Śani is similar to that for Mesh Lagn.
Candr is the prime killer, but it is dependant on her
association.

27-28. Grahas and Kark Lagn. Śukr and Budh are malefics,
Mangal, Guru and Candr are auspicious. Mangal is capable of
conferring a full-fledged Yog and giving auspicious effects.
Śani and Sūrya are killers and give effects, according
to their associations.

29-30. Grahas and Simh Lagn. Budh, Śukr and Śani
are malefics. Auspicious effects will be given by Mangal, Guru
and Sūrya. Guru’s Yuti with Śukr (though,
respectively, Kon and Kendr Lords) will not produce auspicious
results. Śani and Candr are killers, who will give
effects, according to their associations.

31-32. Grahas and Kanya Lagn. Mangal, Guru and Candr are
malefics, while Budh and Śukr are auspicious. Śukr’s
Yuti with Budh will produce Yog. Śukr is a killer as well.
Sūrya’s role will depend on his association.

33-34. Grahas and Tula Lagn. Guru, Sūrya and Mangal are
malefics. Auspicious are Śani and Budh. Candr and Budh
will cause Raj Yog. Mangal is a killer. Guru and other malefics
will also acquire a disposition to inflict death. Śukr is
neutral.

35-36. Grahas and Vrischik Lagn. Śukr, Budh and
Śani are malefics. Guru and Candr are auspicious.
Sūrya, as well as Candr are Yog Karakas. Mangal is neutral.
Śukr and other malefics acquire the quality of causing
death.

37-38. Grahas and Dhanu Lagn. Only Śukr is inauspicious.
Mangal and Sūrya are auspicious. Sūrya and Budh are
capable of conferring a Yog. Śani is a killer, Guru is
neutral. Śukr acquires killing powers.

39-40. Grahas and Makar Lagn. Mangal, Guru and Candr are
malefics, Śukr and Budh are auspicious. Śani will not
be a killer on his own. Mangal and other malefics will inflict
death. Sūrya is neutral. Only Śukr is capable of
causing a superior Yog.

41-42. Grahas and Kumbh Lagn. Guru, Candr and Mangal are
malefics, while Śukr and Śani are auspicious.
Śukr is the only Grah, that causes Raj Yog. Guru,
Sūrya and Mangal are killers. Budh gives meddling
effects.

43-44. Grahas and Meen Bhava. Śani, Śukr,
Sūrya and Budh are malefics. Mangal and Candr are
auspicious. Mangal and Guru will cause a Yog. Though Mangal is a
killer, he will not kill the native (independently). Śani
and Budh are killers.

45-46. General. Thus the auspicious and inauspicious effects,
derivable through the Grahas, due to their lordship, according
to the rising Rāśi, have to be estimated. Apart the
effects, due to Nabhash Yogas etc., should also be known, which
I narrate, as under.

Ch. 35. Nabhash Yogas

1-2. O excellent of the Brahmins, explained below are 32
Nabhash Yogas, which have a total of 1800 different varieties.
These consist of 3 Asraya Yogas, 2 Dala Yogas, 20 Akriti Yogas
and 7 Sankhya Yogas.

3-6. Names of Nabhash Yogas. The 3 Asraya Yogas are Rajju,
Musala and Nala Yogas. The 2 Dala Yogas are Maal and Sarpa. The
20 Akriti Yogas are Gada, Sakat, Shringatak, Vihag, Hal, Vajr,
Kamal, Vapi, Yup, Shar, Shakti, Danda, Nisk, Koot, Chatr,
Dhanushi (Chap), Ardh, Candr, Chakr and Samudr Yogas. The 7
Sankhya Yogas are Vallaki, Daam, Paash, Kedara, Sool, Yuga and
Gola Yogas. Thus these are 32 in total.

7. Rajju, Musala and Nala Yogas. All the Grahas in Movable
Rāśis cause Rajju Yog. All the Grahas in Fixed
Rāśis cause Musala Yog. All the Grahas in Dual
Rāśis cause Nala Yog.

8. Maal and Sarpa Yogas. If 3 Kendras are occupied by
benefics, Maal Yog is produced, while malefics so placed will
cause Bhujang, or Sarpa Yog. These Yogas, respectively, produce
benefic and malefic results.

9-11. Gada, Sakat, Vihag, Shringatak, Hal, Vajr and Yav
Yogas. If all the Grahas occupy two successive Kendras, Gada Yog
is formed. Sakat Yog occurs, when all the Grahas are disposed in
Lagn and Yuvati Bhava. If all confine to Bandhu and Karm Bhava,
then Vihag Yog occurs. All Grahas in Lagn, Putr and Dharm Bhava
cause Shringatak Yog, while all Grahas in Dhan, Ari and Karm
Bhava, or in Sahaj, Yuvati and Labh Bhava, or in Bandhu, Randhr
and Vyaya Bhava cause Hal Yog. Vajr Yog is caused by all
benefics in Lagn and Yuvati Bhava, or all malefics in Bandhu and
Karm Bhava. In a contrary situation, i.e. all benefics in Bandhu
and Karm Bhava, or all malefics in Lagn and Yuvati Bhava, Yav
Yog is generated.

12. Kamal and Vapi Yogas. If all the Grahas are in the 4
Kendras, Kamal Yog is produced. If all of them happen to be in
all the Apoklimas, or in all the Panapharas, Vapi Yog
occurs.

13. Yup, Shar, Shakti and Danda Yogas. If all the 7 Grahas
are in the 4 Bhavas, commencing from Lagn, they cause Yup Yog,
if from Bandhu, Shar Yog occurs, if from Yuvati, Shakti Yog
occurs and, if from Karm, Danda Yog is formed.

14. Nauka, Koot, Chatr and Chap Yogas. If all the Grahas
occupy the seven Bhavas from Lagn, Nauka Yog occurs, if from
Bandhu, Koot Yog is formed, if from Yuvati, Chatr Yog occurs
and, if from Karm, Chap Yog occurs. Here again the Grahas should
occupy seven continuous Bhavas.

Quoted from Saravali. If the seven Grahas occupy continuously
seven Bhavas, commencing from a Bhava, which is not angular to
the Lagna, the Yoga produced is known, as Ardh Candra Yoga.

15. Chakr and Samudr Yogas. If all the Grahas occupy six
alternative Rāśis, commencing from Lagn, Chakr Yog is
formed. Samudr Yog is produced, if all Grahas occupy six
alternative Rāśis, commencing from Dhan Bhava.

16-17. Sankhya Yogas. If all Grahas are in one
Rāśi, Gola Yog is formed, if in 2, Yuga Yog is formed,
if in 3, Sool Yog occurs, if in 4, Kedara Yog occurs, if in 5,
Paash Yog is formed, if in 6, Daam Yog occurs and, if in 7,
Veena Yog is produced. None of these seven Yogas will be
operable, if another Nabhash Yog is derivable.

18. Effects of Nabhash Yogas (up to Sloka 50). Rajju Yog. One
born in Rajju Yog will be fond of wandering, be charming, will
earn in foreign countries. He will be cruel and mischievous.

19. Musala Yog. One born in Musala Yog will be endowed with
honour, wisdom, wealth etc., be dear to king, famous, will have
many sons and be firm in disposition.

20. Nala Yog. One born in Nala Yog will have uneven physique,
be interested in accumulating money, very skilful, helpful to
relatives and charming.

21. Maal Yog. One born in Maal Yog will be ever happy,
endowed with conveyances, robes, food and pleasures, be
splendourous and endowed with many females.

22. Sarpa Yog. One born in Sarpa Yog will be crooked, cruel,
poor, miserable and will depend on others for food and
drinks.

23. Gada Yog. One born in Gada Yog will always make efforts
to earn wealth, will perform sacrificial rites, be skilful in
Shastras and songs and endowed with wealth, gold and precious
stones.

24. Sakat Yog. One born in Sakat Yog will be afflicted by
diseases, will have diseased, or ugly nails, be foolish, will
live by pulling carts, be poor and devoid of friends and
relatives.

25. Vihag Yog. One born in Vihag Yog will be fond of roaming,
be a messenger, will live by sexual dealings, be shameless and
interested in quarrels.

26. Shringatak Yog. One born in Shringatak Yog will be fond
of quarrels and battles, be happy, dear to king, endowed with an
auspicious wife, be rich and will hate women.

27. Hal Yog. One born in Hal Yog will eat a lot, will be very
poor, will be miserable, agitated, given up by friends and
relatives. He will be a servant.

28. Vajr Yog. One born in Vajr Yog will be happy in the
beginning and at the end of life, be valorous, charming, devoid
of desires and fortunes and be inimical.

29. Yav Yog. One born in Yav Yog will observe fasts and other
religious rules, will do auspicious acts, will obtain happiness,
wealth and sons in his mid-life. He will be charitable and
firm.

30. Kamal Yog. One born in Kamal Yog will be rich and
virtuous, be long lived, very famous and pure. He will perform
hundreds of auspicious acts and he will be a king.

31. Vapi Yog. One born in Vapi Yog will be capable of
accumulating wealth, be endowed with lasting wealth and
happiness and sons, be free from eye afflictions and will be a
king.

32. Yup Yog. One born in Yup Yog will have spiritual
knowledge and will be interested in sacrificial rites. He will
be endowed with a wife, be strong, interested in fasts and other
religious observations and be distinguished.

33. Shar Yog. One born in Shar Yog will make arrows, be head
of a prison, will earn through animals, will eat meat, will
indulge in torture and mean handiworks.

34. Shakti Yog. One born in Shakti Yog will be bereft of
wealth, be unsuccessful, miserable, mean, lazy, long lived,
interested and skilful in war, firm and auspicious.

35. Danda Yog. One born in Danda Yog will lose sons and wife,
will be indigent, unkind, away from his men and will serve mean
people.

36. Nauka Yog. One born in Nauka Yog will derive his
livelihood through water, be wealthy, famous, wicked, wretched,
dirty and miserly.

37. Koot Yog. One born in Koot Yog will be a liar, will head
a jail, be poor, crafty, cruel and will live in hills and
fortresses.

38. Chatr Yog. One born in Chatr Yog will help his own men,
be kind, dear to many kings, very intelligent, happy at the
beginning and end of his life and be long-lived.

39. Chap Yog. One born in Chap Yog will be liar, will protect
secrets, be a thief, be fond of wandering, forests, be devoid of
luck and be happy in the middle of the life.

40. Ardh Candr Yog. One born in Ardh Candr Yog will lead an
Army, will possess a splendourous body, be dear to king, be
strong and endowed with gems, gold and ornaments.

41. Chakr Yog. One born in Chakr Yog will be an emperor, at
whose feet will be the prostrating kings, heads, adoring gem
studded diadems.

42. Samudr Yog. One born in Samudr Yog will have many
precious stones and abundant wealth, be endowed with pleasures,
dear to people, will have firm wealth and be well disposed.

43. Veena Yog. One born in Veena Yog will be fond of songs,
dance and musical instruments, be skilful, happy, wealthy and be
a leader of men.

44. Daamini Yog. One born in Daamini Yog will be helpful to
others, will have righteously earned wealth, be very affluent,
famous, will have many sons and gems, be courageous and
red-lettered.

45. Paash Yog. One born in Paash Yog will be liable to be
imprisoned, be skilful in work, be deceiving in disposition,
will talk much, be bereft of good qualities and will have many
servants.

46. Kedara Yog. One born in Kedara Yog will be useful to
many, be an agriculturist, be truthful, happy, fickle-minded and
wealthy.

47. Sool Yog. One born in Sool Yog will be sharp, indolent,
bereft of wealth, be tortuous, prohibited, valiant and famous
through war.

48. Yuga Yog. One born in Yuga Yog will be heretic, be devoid
of wealth, be discarded by others and be devoid of sons, mother
and virtues.

49. Gola Yog. One born in Gola Yog will be strong, be devoid
of wealth, learning and intelligence, be dirty, sorrowful and
miserable.

50. Ancestors say, that the results, due to said (Nabhash)
Yogas, will be felt throughout in all the Dasha periods.

Ch. 36. Many Other Yogas

1-2. Benefic and Malefic Yogas. If there be a benefic in
Lagn, Subh Yog is produced, while a malefic in Lagn causes Asubh
Yog. Benefics in both Vyaya and Dhan Bhava cause Subh Yog.
Malefics in both Vyaya and Dhan Bhava cause Asubh Yog. One born
in Subh Yog will be eloquent, charming and virtuous, while his
counterpart will be sensuous, will do sinful acts and will enjoy
(swallow) others’ wealth.

3-4. Gaj Kesari Yog. Should Guru be in a Kendr from Lagn, or
from Candr and be yuti with, or receiving a Drishti from
benefic, avoiding at the same time debilitation, combustion and
inimical Rāśi, Gaj Kesari Yog is caused. One born in
Gaj Kesari Yog will be splendourous, wealthy, intelligent,
endowed with many laudable virtues and will please the king.

5-6. Amal Yog. If there be exclusively a benefic in the
10th from Lagn, or Candr, Amal Yog exists. Amal Yog
will confer fame, lasting till Candr and stars exist and will
make the native honoured by the king, enjoy abundant pleasures,
charitable, fond of relatives, helpful to others, pious and
virtuous.

7-8. Parvat Yog. Benefics in Kendras will produce Parvat Yog,
as Yuvati and Randhr Bhava are vacant, or are occupied by only
benefics. One born in Parvat Yog will be wealthy, eloquent,
charitable, learned in Shastras, fond of mirth, famous,
splendourous and be the leader of a city.

9-10. Kahal Yog. Should Bandhu’s Lord and Guru be in mutual
Kendras, while Lagn’s Lord is strong, Kahal Yog occurs.
Alternatively Bandhu’s Lord, being in his own, or exaltation
Rāśi, should be yuti with Karm’s Lord. In effect the
native will be energetic, adventurous, charming, endowed with a
complete Army, consisting of chariots, elephants, horses and
infantry and he will Lord over a few villages.

11-12. Chamar Yog. If Lagn’s Lord is exalted in a Kendr and
receives a Drishti from Guru, Chamar Yog is formed. This Yog
also occurs, if two benefics are in Lagn, or Dharm, or Karm, or
Yuvati Bhava. The effects of Chamar Yog are: the native will be
a king, or honoured by the king, long lived, scholarly, eloquent
and versed in all arts.

13-14. Shankh Yog. If Lagn’s Lord is strong, while the Lords
of Putr and Ari Bhava are in mutual Kendras, then what is known,
as Shankh Yog, is produced. Alternatively, if Lagn’s Lord along
with Karm’s Lord is in a Movable Rāśi, while Dharm’s
Lord is strong, Shankh Yog is obtained. One born with Shankh Yog
will be endowed with wealth, spouse and sons. He will be kindly
disposed, propitious, intelligent, meritorious and
long-lived.

15-16. Bhairi Yog. If Vyaya, Tanu, Dhan and Yuvati Bhava are
occupied, as Dharm’s Lord is strong, the native obtains Bhairi
Yog. Again another kind of Bhairi Yog is formed, if Śukr,
Guru and Lagn’s Lord are in a Kendr, while Dharm’s Lord is
strong. The results of Bhairi Yog are: the native will be
endowed with wealth, wife and sons. He will be a king, be
famous, virtuous and endowed with good behaviour, happiness and
pleasures.

17. Mridang Yog. If Lagn’s Lord is strong and others occupy
Kendras, Konas, own Bhavas, or exaltation Rāśis,
Mridang Yog is formed. The native concerned will be a king, or
equal to a king and be happy.

18. Shrinath Yog. If Yuvati’s Lord is in Karm Bhava, while
Karm’s Lord is exalted and yuti with Dharm’s Lord, Shrinath Yog
takes place. The native with Shrinath Yog will be equal to Lord
Devendra (god of gods).

19-20. Sharad Yog. Should Karm’s Lord be in Putr Bhava, while
Budh is in a Kendr, as Sūrya with strength is in Simh,
Sharad Yog is formed. This will again be obtained, if Guru, or
Budh is in a Kon to Candr, while Mangal is in Labh Bhava. One
born in either kind of Yog will obtain wealth, spouse and sons,
be happy, scholarly, dear to the king, pious and virtuous.

21-22. Matsya Yog. Benefics in Dharm and Tanu Bhava, mixed
Grahas in Putr Bhava and malefics in Bandhu and Randhr Bhava:
this array of Grahas at birth will produce Matsya Yog. In effect
the native will be a Jyotishi, be a synonym of kindness, be
virtuous, strong, beautiful, famous, learned and pious.

23-24. Kurm Yog. If Putr, Ari and Yuvati Bhava are occupied
by benefic Grahas identical with own Bhava, or exaltation, or
friendly Rāśi, while malefics are in Sahaj, Labh and
Tanu Bhava, in own Bhava, or in exaltation, Kurm Yog is formed.
The results of Kurm Yog are: the native will be a king. be
courageous, virtuous, famous, helpful, happy. He will be a
leader of men.

25-26. Khadg Yog. Should there be an exchange of
Rāśis between the Lords of Dhan and Dharm Bhava, as
Lagn’s Lord is in a Kendr, or in a Kon, Khadg Yog is obtained.
One with Khadg Yog will be endowed with wealth, fortunes and
happiness, be learned in Shastras, be intelligent, mighty,
grateful and skilful.

27-28. Lakshmi Yog. If Dharm’s Lord is in a Kendr identical
with his Mooltrikon Rāśi, or own Rāśi, or in
exaltation, while Lagn’s Lord is endowed with strength, Lakshmi
Yog occurs. The native with Lakshmi Yog will be charming,
virtuous, kingly in status, endowed with many sons and abundant
wealth. He will be famous and of high moral merits.

29-30. Kusum Yog. Śukr in a Kendr, Candr in a Kon along
with a benefic and Śani in Karm Bhava: these Grahas thus
cause Kusum Yog for one born in a Fixed Rāśi
ascending. Such a native will be a king, or equal to him, be
charitable, will enjoy pleasures, be happy, prime among his race
men, virtuous and red-lettered.

31-32. Kalanidhi Yog. If Guru is placed in Dhan, or Putr
Bhava and receives a Drishti from Budh and Śukr, Kalanidhi
Yog is caused. In effect the native will be virtuous, honoured
by the kings, bereft of diseases, be happy, wealthy and
learned.

33-34. Kalpa Drum Yog. Note the following four Grahas: Lagn’s
Lord , the dispositor of Lagn’s Lord (a), the dispositor of the
Grah “a” (b), the Navāńś dispositor of the Grah
“b”. If all these are disposed in Kendras and in Konas from
Lagn, or are exalted, Kalpa Drum Yog exists. One with Kalpa Drum
Yog will be endowed with all kinds of wealth, be a king, pious,
strong, fond of war and merciful.

35-36. Trimurthi Yogas. Counted from Dhan’s Lord, if benefics
occupy the 2nd, 12th and 8th,
Hari Yog is formed. If the 4th, 9th and
8th with reference to the Rāśi, occupied by
Yuvati’s Lord, are occupied by benefics, Hara Yog is obtainable.
Brahma Yog is generated, if, counted from Lagn’s Lord, benefics
are in the 4th, 10th and 11th
Rāśis. One born in anyone of the said three Yogas will
be happy, learned and endowed with wealth and sons.

37. Lagn Adhi Yog. Should benefics be in Yuvati and Randhr
Bhava, counted from Lagn and be devoid of Yuti with and/or
Drishti from malefics, Lagn Adhi Yog is produced, making one a
great person, learned in Shastras and happy.

38-39. Effects of Lagn’s Lord’s Division Dignities. Lagn’s
Lord in Parijatāńś will make one happy, in
Vargottama will give immunity to diseases, in
Gopurāńś will make one rich with wealth and
grains, in Simhasanāńś will make one a king, in
Paravatāńś will make one a scholar, in
Devalokāńś will make one opulent and endowed with
conveyances and in Iravatāńś will make one famous
and honoured by kings. (Vargottama indicates a Grah, occupying
the same Rāśi and the same Navāńś)

Ch. 37. Candr’s Yogas

1. If Candr with reference to Sūrya is in a Kendr, one’s
wealth, intelligence and skill will be little, if in a
Panaphara, will be meddling, if in a Apoklima, will be
excellent.

2-4. In the case of a day birth, if Candr, placed in its own
Navāńś, or in a friendly Navāńś,
receives a Drishti from Guru, one will be endowed with wealth
and happiness. One born at night time will enjoy similar
effects, if Candr is in its own Navāńś, or in a
friendly Navāńś, receiving a Drishti from
Śukr. In a contrary situation, the Drishti from Guru, or
from Śukr on Candr will make one go with little wealth, or
even without that.

5. Adhi Yog from Candr. If benefics occupy the
8th, 6th and 7th, counted from
Candr, Adhi Yog obtains. According to the strength of the
participating Grahas, the native concerned will be either a
king, or a minister, or an Army chief.

6. Dhan Yog. Should all the (three) benefics be Upachaya,
counted from Candr, one will be very affluent. With two
benefics, placed in the 3rd, the 6th, the
10th and the 11th, one will have medium
effects in regard to wealth. If a single benefic is there, the
wealth will be negligible.

7-10. Sunaph, Anaph and Duradhar. If there is a Grah other
than Sūrya, in the 2nd from Candr, Sunaph Yog is
formed, if in the 12th from Candr, Anaph Yog is
formed and, if in the 2nd and 12th from
Candr, Duradhar Yog is caused. One with Sunaph Yog will be a
king, or equal to a king, endowed with intelligence, wealth,
fame and self-earned wealth. One born in Anaph Yog will be a
king, be free from diseases, virtuous, famous, charming and
happy. One born in Duradhar Yog will enjoy pleasures, will be
charitable and endowed with wealth, conveyances and excellent
serving force.

11-13. Kema Drum Yog. Excluding Sūrya, should there be
no Grah with Candr, or in the 2nd and/or
12th from Candr, or in a Kendr from Lagn, Kema Drum
Yog is formed. One born in Kema Drum Yog will be very much
reproached, will be bereft of intelligence, learning, reduced to
penury and perils.

Ch. 38. Sūrya’s Yogas

1. Vesi, Vosi and Abhayachari Yogas. Barring Candr, if a
Grah among Mangal etc. be in the 2nd from Sūrya,
Vesi Yog is formed, if in the 12th from Sūrya,
Vosi Yog is formed and if in both the 2nd and the
12th from Sūrya, Ubhayachari Yog is caused.

2-3. Effects of Vesi, Vosi and Ubhayachari Yogas. One born in
Vesi Yog will be even sighted, truthful, long-bodied, indolent,
happy and endowed with negligible wealth. One born with Vosi Yog
will be skilful, charitable and endowed with fame, learning and
strength. The Ubhayachari native will be a king, or equal to a
king and be happy.

4. Benefics, causing Vesi, Vosi, or Ubhayachari Yogas, will
give the above-mentioned effects, while malefics will produce
contrary effects.

Ch. 39. Raj Yog

1-2. O excellent of the Brahmins, I now narrate below the Raj
Yogas, making one entitled to royal honour. These were told to
Parvati by Lord Shiva once upon a time, the gist of which is, as
follows.

3-5. Raj Yogas are to be known from the
Karakāńś Lagn and the natal Lagn. On the one hand
the pair of Atma Karak and Putr Karak should be considered and
on the other hand the natal Lagn’s Lord and Putr’s Lord should
be taken into consideration. The effects, due to such
association, will be full, or a half, or a quarter, according to
their strengths.

6-7. Maha Raj Yog. Should Lagn’s Lord and Putr’s Lord
exchange their Rāśis, or, if Atma Karak and Putr Karak
(Char) are in Lagn, or in Putr Bhava, or in the exaltation
Rāśi, or in own Rāśi, or in own
Navāńś, receiving a Drishti from a benefic, Maha
Raj Yog is produced. The native so born will be famous and
happy.

8. If Lagn’s Lord and Atma Karak are in Tanu, Putr, or Yuvati
Bhava, yuti with, or receiving a Drishti from a benefic, a Raj
Yog is formed.

9-10. Should there be benefics in the 2nd, the
4th and the 5th, counted either from
Lagn’s Lord, or from Atma Karak Rāśi, one will become
a king. Similarly malefics in the 3rd and
6th from Lagn’s Lord, or from Atma Karak
Rāśi will make one a king.

11. One will be related to royal circles, if Śukr is the
Karakāńś, or in the 5th there from, or
in Lagn, or in Arudh Lagn, receiving a Drishti from, or yuti
with Guru, or Candr.

12. Even, if a single Grah gives a Drishti to the natal Lagn,
or Hora Lagn, or Ghatik Lagn, the native will become a king.

13-14. If the Shad Vargas of Lagn are occupied, or receive a
Drishti from one and the same Grah, a Raj Yog is doubtlessly
formed. Accordingly, if the Drishti is full, half, or one
fourth, results will be in order full, medium and
negligible.

15. If the 3 Lagnas (natal, Hora and Ghatik) are occupied by
Grahas in exaltation, or in own Rāśi, or, if the natal
Lagn, the Dreshkan Lagn and the Navāńś Lagn have
exalted Grahas, Raj Yog is formed.

16. If Candr and a benefic are in the Arudh Lang, as Guru is
in the 2nd from the natal Lagn and both these places
are receiving Drishtis from Grahas in exaltation, or Grahas in
own Rāśi, there will be a Raj Yog.

17. If Lagn, Dhan and Bandhu Bhava are occupied by benefics,
while a malefic is in Sahaj Bhava, one will become a king, or
equal to a king.

18. The native will be wealthy, if one among Candr, Guru,
Śukr and Budh is exalted in Dhan Bhava.

19. If Ari, Randhr and Sahaj Bhava are occupied by
debilitated Grahas, as Lagn’s Lord is exalted, or is in own
Bhava and gives a Drishti to Lagn, there is a Raj Yog.

20. Again a Raj Yog is formed, if Ari’s, Randhr’s and Vyaya’s
Lords are in fall, or in inimical Rāśis, or in
combustion, as Lagn’s Lord, placed in his own Rāśi, or
in its exaltation Rāśi, gives a Drishti to Lagn.

21. If Karm’s Lord, placed in his own Bhava, or in its
exaltation Rāśi, gives a Drishti to Lagn, a Raj Yog is
formed. Similar is the case, if benefics are in Kendras.

22. If the Atma Karak Grah is in a benefic’s
Rāśi/Navāńś, the native will be
wealthy. If there are benefics in Kendras from
Karakāńś Lagn, he will become a king.

23. If the Arudh Lagn and Dar Pad are in mutual Kendras, or
in mutual Sahaj/Labh Bhavas, or in mutual Konas, the native will
doubtlessly become a king.

24. If two, or all of Bhava, Hora, Ghatik Lagnas are
receiving a Drishti from exalted Grahas, a Raj Yog is
formed.

25. If Bhava, Hora and Ghatik Lagnas, their Dreshkanas and
Navāńśas, or the said Lagnas and their
Navāńśas, or the said Lagnas and their Dreshkanas
receive a Drishti from a Grah, a Raj Yog is formed.

26-27. If Arudh Pad is occupied by an exalted Grah,
particularly Candr in exaltation, or by Guru and/or Śukr
(with, or without exaltation), while there is no Argala by a
malefic, the native will become a king. If the Arudh Pad is a
benefic Rāśi, containing Candr, while Guru is in Dhan
Bhava, the same effect will prevail.

28. Even, if one among Ari’s, Randhr’s and Vyaya’s Lords,
being in debilitation, gives a Drishti to Lagn, there will be a
Raj Yog.

29-31. The native will become a king, if a Grah, ruling
Bandhu, Karm, Dhan, or Labh, gives a Drishti to Lagn, while
Śukr gives a Drishti to the 11th from Arudh
Lagn, as Arudh Lagn is occupied by a benefic. The same effect
will be obtained, if a debilitated Grah gives a Drishti to Lagn
and is placed in Ari, or Randhr Bhava. Again similar result will
prevail, if a debilitated Grah, placed in Sahaj, or Labh Bhava,
gives a Drishti to Lagn.

32. I now tell you of the Raj Yogas, based on the Grahas with
different dignities and on the Drishtis and Yutis of the
Grahas.

33-34. Dharm’s Lord is akin to a minister and more especially
Putr’s Lord. If these two Grahas mutually give a Drishti, the
native will obtain a kingdom. Even, if these two are yuti in any
Bhava, or, if they happen to be placed in mutually
7th places, one born of royal scion will become a
king.

35. The native will attain a kingdom, if Bandhu’s Lord is in
Karm Bhava and Karm’s Lord is in Bandhu Bhava and, if these
Grahas give a Drishti to Putr’s and Dharm’s Lords.

36. If the Lords of Putr, Karm, Bandhu and Lagn are yuti in
Dharm Bhava, one will become a ruler with fame, spreading over
the four directions.

37. Should the Lord of Bandhu, or of Karm Bhava join either
the Putr’s Lord, or Dharm’s Lord, the native will obtain a
kingdom.

38. If Putr’s Lord is in Lagn, Bandhu, or Karm Bhava, yuti
with Dharm’s Lord, or Lagn Lord, the native will become a
king.

39. Should Guru be in his own Rāśi identical with
Dharm Bhava and yuti with either Śukr, or Putr’s Lord, the
native will obtain royal status.

40. Two and a half Ghatis from mid-day, or from mid-night is
auspicious time. A birth during such an auspicious time will
cause one to be a king, or equal to him.

41. Should Candr and Śukr be mutually in Sahaj and Labh
Bhava and receiving Drishtis from each other, while they are
placed elsewhere, a Raj Yog is obtained.

42. Should Candr, endowed with strength, be
Vargottāńś and receives a Drishti from four, or
more Grahas, the native will become a king.

43. One will become a king, if Lagn in
Uttamāńś receives a Drishti from four, or more
Grahas, out of which Candr should not be one.

44. If one, or two, or three Grahas are in exaltation, one of
a royal scion will become a king, while another will be equal to
a king, or be wealthy.

45. If four, or five Grahas occupy their exaltation
Rāśis, or Mooltrikon Rāśis, even a person of
base birth will become king.

46. If six Grahas are exalted, the native will become emperor
and will enjoy various kinds of royal paraphernalia.

47. Even, if one among Guru, Śukr and Budh is in
exaltation, while a benefic is in a Kendr, the native will
become a king, or be equal to him.

48. If all benefics are relegated to Kendras, while malefics
are in Sahaj, Ari and Labh Bhava, the native, though may be of
mean descent, will ascend the throne.

Ch. 40. Yogas For Royal Association

1. If Karm’s Lord is yuti with, or receives a Drishti from
the dispositor of Amatya Karak, or even, if Karm’s Lord is yuti
with, or receives a Drishti from Amatya Karak himself, the
native will be a chief in the king’s court.

2. If Karm and Labh Bhava are devoid of malefic occupation
and devoid of Drishti from a malefic, while Labh Bhava receives
a Drishti from its own Lord, the native will be a chief in the
king’s court.

3. Should Amatya Karak and the dispositor of Atma Karak be
together, the native will be endowed with great intelligence and
will be a king’s minister. (‘Karakendr’ is interpreted here, as
the dispositor of Atma Karak. Similarly ‘Amatyesa’ means the
dispositor of Amatya Karak)

4. If Atma Karak is strong and is with a benefic, or Amatya
Karak is in its own Bhava, or in exaltation, one will surely
become a king’s minister.

5. There is no doubt in one’s becoming a king’s minister and
famous, if Atma Karak is in Tanu, or Putr, or Dharm Bhava.

6. If Atma Karak, or Amatya Karak is placed in a Kendr, or in
a Kon, the native will beget royal mercy, royal patronage and
happiness thereof.

7. Should malefics be in the 3rd and the
6th from Atma Karak, or from Arudh Lagn, or in Sahaj
and Ari Bhava, one will become Army chief.

8. If Atma Karak is in a Kendr, or in a Kon, or in
exaltation, or in its own Bhava and gives a Drishti to Dharm’s
Lord, the native will be a king’s minister.

9. If the Lord of the Rāśi, where Candr is placed
becomes Atma Karak and, if this Lord is placed in Tanu Bhava
along with a benefic, the native will become a king’s minister
at his advanced age.

10. Should the Atma Karak be in Putr, Yuvati, Karm, or Dharm
Bhava and happen to be with a benefic, one will earn wealth
through royal patronage.

11. If the Arudh of Dharm Bhava happens to be itself the Janm
Lagn, or, if Atma Karak is placed in Dharm Bhava, the native
will be associated with royal circles.

12. One will gain through royal association, if Labh Bhava is
occupied by its own Lord and is devoid of a Drishti from a
malefic. The Atma Karak should at the same time be yuti with a
benefic.

13. An exchange of Rāśis between Karm’s Lord and
Lagn’s Lord will make the native associated with the king in a
great manner.

14. If Śukr and Candr are in the 4th from
Karakāńś Lagn, the native will be endowed with
royal insignia.

15. Should Lagn’s Lord, or the Atma Karak be yuti with Putr’s
Lord and be in a Kendr, or in a Kon, the native will be a king,
or minister.

Ch. 41. Combinations for Wealth

1. I now tell you of special combinations, giving wealth. One
born to these Yogas will surely become wealthy.

2. Yogas for Great Affluence (up to Sloka 8). Should a
Rāśi of Śukr be Putr Bhava and be occupied by
Śukr himself, while Mangal is in Labh Bhava, the native
will obtain great riches.

3. Should a Rāśi of Budh be Putr Bhava and be
occupied by Budh himself, as Labh Bhava is occupied by Candr,
Mangal and Guru, the native will be very affluent.

4. Should Simh be Putr Bhava and be occupied by Sūrya
himself, as Śani, Candr and Guru are in Labh Bhava, the
native will be very affluent.

5. Should Sūrya and Candr be in Labh Bhava, as Śani
is in Putr Bhava identical with his own Bhava, the native will
be very affluent.

6. Should Guru be in Putr Bhava identical with his own
Rāśi, as Budh is in Labh Bhava, the native will be
very affluent.

7. If a Rāśi of Mangal happens to be Putr Bhava
with Mangal therein, while Śukr is in Labh Bhava, the
native will become very affluent.

8. If Kark happens to be Putr Bhava, containing Candr
therein, while Śani is in Labh Bhava, the native will
become very affluent.

9. Yogas for Wealth (up to Sloka 15). Should Sūrya be
in Simh identical with Lagn and be yuti with, or receiving a
Drishti from Mangal and Guru, one will be wealthy.

10. Should Candr be in Kark identical with Lagn and be yuti
with, or receiving a Drishti from Budh and Guru, one will be
wealthy.

11. Should Mangal be in Lagn identical with his own
Rāśi and be yuti with, or receiving a Drishti from
Budh, Śukr and Śani, the native will be rich.

12. Should Budh’s Rāśi be Lagn with Budh therein
and should Budh be yuti with, or receiving a Drishti from
Śani and Guru, the native will be rich.

13. Should Guru be in Lagn identical with his own
Rāśi and be yuti with, or receiving a Drishti from
Budh and Mangal, the native will be rich.

14. If Śukr happens to be in Lagn identical with his own
Rāśi and be yuti with, or receiving a Drishti from
Śani and Budh, one will be wealthy.

15. If Śani is in his own Rāśi identical with
Lagn and receiving a Drishti from, or being yuti with Mangal and
Guru, the native will be wealthy.

16. Other Qualified Grahas. Dharm’s Lord and Putr’s Lord are
capable of bestowing wealth. Similarly Grahas, yuti with Dharm’s
Lord and/or Putr’s Lord are capable of bestowing wealth. There
is no doubt, that these Grahas will give wealth during their
Dasha periods.

17. The Yogas, mentioned above (up to Sloka 16) should be
delineated after knowing favourable, or unfavourable
dispositions of the participant Grahas and their strength and
weakness.

18-19. Effects of the Divisional Dignities of the Lords of
Kendras. If the Lord of a Kendr is in Parijatāńś,
the native will be liberal, if in Uttamāńś, will
be highly liberal, if in Gopurāńś, will be
endowed with prowess, if in Simhasanāńś, will be
honourable, if in Paravatāńś, will be valorous,
if in Devalokāńś, will be head of an assembly, if
in Brahmalokāńś, will be a sage and, if in
Iravatāńś, will be delighted and be celebrated in
all quarters.

20-22. Effects of the Divisional Dignities of Putr’s Lord. If
Putr’s Lord is in Parijatāńś, the native will
take to the branch of learning, befitting his race, if in
Uttamāńś, will have excellent learning, if in
Gopurāńś, will receive world-wide honours, if in
Simhasanāńś, will become a minister, if in also
Paravatāńś, will be endowed with Vedic Knowledge,
if in Devalokāńś, will be a Karm Yogi (performer
of actions, worldly and religious rites), if in
Brahmalokāńś, will be devoted to the Lord and, if
in Iravatāńś, will be pious.

23-27. Effects of the Divisional Dignities of Dharm’s Lord.
If Dharm’s Lord is in Parijatāńś, the native will
visit holy places, if in Uttamāńś, has been
visiting holy places in the past births and he will do the same
within this life-time, if in Gopurāńś, will
perform sacrificial rites, if in Simhasanāńś,
will be mighty and truthful, conquerer of his senses and will
concentrate only on the Brahman, giving up all religions, if in
Paravatāńś, will be the greatest of ascetics, if
in Devalokāńś, will be an ascetic, holding a
cudgel (Lagudi), or he will be a religious mendicant, that has
renounced all mundane attachments and carrying three long
staves, tied together, in his right hand (Tridandin) and, if in
Brahmalokāńś, will perform Aswamedh Yagya (Horse
Sacrifice) and will attain the state of Lord Indra, if in
Iravatāńś, will be a synonym of Dharma, or
virtues just, as Lord Ram and Yudhishtira.

28. Lords of Kendras and Konas Related. The Kendras are
known, as Vishnu Sthanas (Bhavas of Lord Vishnu), while the
Konas are called Lakshmi Sthanas. If the Lord of a Kendr
establishes a relationship with the Lord of a Kon, a Raj Yog is
obtained.

(A sixth kind of relationship can also be extended in this
context to Navāńś positions, though there is no
specific classic sanction for this. For example in the case of a
Makar native Mangal in the Navāńś of Śukr
and Śukr in the Navāńś of Mangal will confer
a superior Raj Yog. This form of relationship will be equally
superior, like the first 3 relationships, mentioned in the
earlier paragraph).

29-34 Effects of the Divisional Dignities of Related Lords of
Kendras and Lords of Konas. If the Lord of a Kendr and the Lord
of a Kon, having a relationship, as indicated in Sloka 28,
happen to be in Parijatāńś, the native will be
king and will protect men, if in Uttamāńś, will
be an excellent king, endowed with elephants, horses, chariots
etc., if in Gopurāńś, will be a tiger of kings,
honoured by other kings and, if in Simhasanāńś,
will be an emperor, ruling over the entire earth. With the said
Raj Yog relationship of the said Grahas in
Simhasanāńś were born Harish Candr, Manu, Bali,
Agni Deva and many emperors. In the present Yuga so born is
Yudhishtira (Dharm Raj of Mahabharat). Salivahana’s birth and
that of others will also come with this Yog. With such Lords,
placed in Paravatāńś, Manu etc. were born. The
Incarnations of Lord Vishnu took place, when such Lords were
placed in Devalokāńś. With such Lords, placed in
Brahmalokāńś, Lord Brahma was born and, placed in
Iravatāńś, the Swayambhu Manu was born. (Manu is
the first of the 14 Manus, identified, as the second creator,
who produced the Prajapatis. To Manu the code of laws, Manu
Smriti is ascribed).

Ch. 42. Combinations for Penury

1. O Lord, you have stated many Yogas, related to acquisition
of wealth. Please tell me such Yogas, causing utter poverty.

2. The native will be penniless, if Lagn’s Lord is in Vyaya
Bhava, while Vyaya’s Lord is in Lagn along with the Lord of a
Marak, or receives a Drishti from such a Grah.

3. The native will be penniless, if Lagn’s Lord is in Ari
Bhava, while Ari’s Lord is in Lagn, yuti with, or receiving a
Drishti from a Marak Lord.

4. Should Lagn, or Candr be with Ketu, while Lagn’s Lord is
in Randhr Bhava, the person concerned will be penniless.

5. If Lagn’s Lord along with a malefic is in Ari, Randhr, or
Vyaya Bhava, while Dhan’s Lord is in an enemy’s Rāśi,
or in debilitation, even a native of royal scion will become
penniless.

6. If Lagn’s Lord is yuti with the Lord of Ari, Randhr, or
Vyaya Bhava, or with Śani and, if Lagn’s Lord is devoid of
a Drishti from a benefic, the native will be penniless.

7. Should Putr’s and Dharm’s Lords be, respectively, found in
Ari and Vyaya Bhava and receive a Drishti from Marak Grahas, the
native will be penniless.

8. If malefics, excepting the Lords of Karm and Dharm Bhava,
happen to be in Lagn, associated with, or receiving a Drishti
from Marak Grahas, one will become penniless.

9. Note the Grahas, that are ruling the Rāśis,
occupied by the Lords of Ari, Randhr and Vyaya Bhava. If the
said dispositors are in such evil Bhavas in turn and are
associated with, or receive a Drishti from malefics, the native
will be miserable and indigent.

10. The Lord of the Navāńś, occupied by Candr,
joining a Marak Grah, or occupying a Marak Bhava, will make one
penniless.

11. Should the Lord of the natal Lagn and that of the
Navāńś Lagn be yuti with, or receive a Drishti
from Marak Grahas, one will be penniless.

12. If inauspicious Bhavas are occupied by benefics, while
auspicious Bhavas are occupied by malefics, the native will be
indigent and will be distressed even in the matter of food.

13. A Grah, associated with one of the Lords of Ari, Randhr
and Vyaya Bhava, being bereft of a Drishti from the Lord of a
Kon, will in its Dasha periods cause harm to the native’s
financial aspects.

14. If the 8th/12th from Atma Karak, or
Randhr/Vyaya Bhava receive a Drishti from the Atma Karak’s
Navāńś Lord and the Lord of Janma Lagn, the
native will be bereft of wealth.

15. The native will be a spendthrift, if the 12th
from Atma Karak receives a Drishti from the dispositor of Atma
Karak, or, if Vyaya Bhava receives a Drishti from the Lord of
Lagn.

16-18. Now I tell you some Yogas for poverty along with
conditions of their nullifications. Should Mangal and Śani
be together in Dhan Bhava, the native’s wealth will be
destroyed. Should Budh give a Drishti to Mangal and Śani
in Dhan Bhava, there will be great wealth. There is no doubt in
it. Sūrya in Dhan Bhava, receiving a Drishti from
Śani, will cause penury, while, if Sūrya is in Dhan
Bhava and does not receive a Drishti from Śani, riches and
fame will be obtained. The same effects (poverty) will be
declared, if Śani is in Dhan Bhava, receiving a Drishti
from Sūrya.

Ch. 43. Longevity

1. O Maharishi Parashar, you have dealt with combinations for
wealth and poverty. Kindly detail methods of ascertaining the
life-span of human beings.

2-3. O Brahmin, for the benefit of mankind I narrate methods
of ascertaining longevity. Knowing that longevity is difficult
even for gods. Many exponents have laid down various methods of
longevity calculations. Following is the summary of such schools
of thought.

4-8. Pindayu. The Grahas contribute to longevity, according
to their being in exaltation, or debilitation and also based on
their strengths and weaknesses and positions in Ashvini etc. and
in the various Rāśis. First of all Pindayu is based on
the positions of the Grahas. O Brahmin, listen carefully to what
I say: 19, 25, 15, 12, 15, 21 and 20 are the number of years,
contributed by the Grahas, from Sūrya etc., when in
exaltation. These are half of the above in debilitation. And, if
the Grahas are in between exaltation and debilitation, the rule
of three process should be used. Deduct the actual position of
the Grah from its deep exaltation point. If the product is less
than 6 Rāśis, deduct it again from 12 Rāśis.
The product concerned should be multiplied by the number of
years allotted to the Grah and divided by 12 to get the Grah’s
actual contribution.

9. Rectifications. Excepting Śukr and Śani, the
contributions, made by others, should be halved, if they are
eclipsed by Sūrya. One third should be reduced, if the Grah
is in its inimical Rāśi. This does not apply to the
one in retrogression (see Vakra Charam).

10-11. Deductions for Grahas in the Visible Half of the
Zodiac. Full, half, one third, one fourth, one fifth and one
sixth are the deductions of contributions, made by malefics,
placed in the visible half of the zodiac. Benefics in such cases
lose only half of what malefics lose. Should there be more than
one Grah in a Bhava, the deduction, due to the strongest, will
only prevail and not deductions, due to other Grahas in that
particular Bhava. Waning Candr is a benefic for this
purpose.

12-13. Malefics in Lagn. In case Tanu Bhava is occupied by
malefics, adopt the following procedure. Convert Lagn’s Sphuta
into minutes of arc and multiply it by the years etc.,
contributed by the occupant, and divide by 21600. The years etc.
so arrived be deducted from the respective contribution, which
will be the net span, donated by the Grah. If there is benefic’s
Drishti on Lagn, containing malefics, then the loss is only
half.

14-15. Lagn’s Contribution. The number of years, contributed
by Lagn, will correspond to the number of Rāśis it
gained (from Mesh), while the degrees Lagn has gained in the
particular Rāśi will also correspondingly donate (30°
= l year). If the Lagn’s Lord in the Navāńś is
stronger than Lagn’s Lord, then the contribution should be
computed only based on the number of Navāńśas
gained (from Mesh), otherwise the computation will be for the
Rāśi Lagn.

16-17. Nisargayu. O Brahmin, now I tell you about Nisargayu.
1, 2, 9, 20, 18, 20 and 50 are the years, allotted to Candr,
Mangal, Budh, Śukr, Guru, Sūrya and Śani from the
period of birth.

18-19. Ańśayu. Now I will tell you about
Ańśayu contributions by Lagn and Grahas. The years
correspond to the number of Navāńśas, counted
from Mesh. Multiply the longitude in question by 108. If the
product exceeds 12, expunge multiples of 12 and consider the
final product in Rāśis, degrees etc., as years, months
etc.

20-22. The same reductions, as per Pindayu, apply to
Ańśayu as well; i.e. half for a combust Grah, one
third for inimical placement and the ones, due for placements in
the half of the zodiac, counted from the 12th
backwards. Some scholars suggest further corrections for
Ańśayu, viz. to increase threefold the contribution of
a Grah in exaltation, or in own Bhava and double the
contribution, if the contributor is in his own
Navāńś, or in his own Dreshkan. If doubling and
trebling is warranted, only trebling be done. In case of
reductions also only halving is to be done, if both halving and
reducing a third are required. That is how the final life-span
of men be understood.

23. Longevity for Other Living Beings. For other living
beings as well such computations can be made. The said figure
should be multiplied by the figure, corresponding to its full
span of life and divided by the figure, corresponding to the
full span of life for human beings.

24-29. Full Life Span of Various Living Beings. Now I’ll tell
you about the full life-span figures for various living beings.
Gods and sages enjoy endless life-span (in astronomical
proportions, as against ordinary mortals). The full life-span of
eagles, owls, parrots, crows and snakes is one thousand years.
For falcon, monkey, bear and frog the full span of life is 300
years. Demon’s full life-span is 150 years, while it is 120 for
human beings, 32 for horses, 25 for donkeys and camels, 24 for
oxen and buffaloes, 20 for peacocks, 16 for goats and rams. 14
for swans, 12 for cuckoo, dog and dove, 8 for hens etc. and 7
for birds etc.

30-31. Choice of Longevity. I have narrated 3 different
methods of longevity. Listen to me about the choice among the
three systems. According to which of the three, Lagn,
Sūrya, or Candr is stronger than the other two,
Ańśayu, Pindayu, or Nisargayu should be, respectively,
chosen.

32. Doubtful Cases. If two among Lagn, Sūrya and Candr
gain equal strength, then longevity should be worked out, as per
both systems and the average of both should be considered. If
all the three are equally strong, the average of the three
should be considered.

33-40. Other Clues to Longevity. O excellent of the Brahmins,
I will now give you details of other methods in the matter of
longevity, as under. This is based on the positions of Lagn’s
Lord, Randhr’s Lord, Śani, Candr, natal Lagn and Hora Lagn.
These six are grouped into three groups thus: the Lords of Lagn
and of Randhr Bhava on the one hand, Śani and Candr on the
other hand and the natal Lagn and Hora Lagn on yet the other
hand. Out of a group of two, if the two are in Movable
Rāśis, long life is denoted. One in a Fixed
Rāśi and the other in a Dual Rāśi will also
bestow long life. One in a Movable Rāśi and the other
in a Fixed Rāśi will give medium life. If both are in
Dual Rāśis, then again medium life will be obtained.
Short life is denoted, if one is in a Movable Rāśi, as
the other is in a Dual Rāśi, or, if both are in Fixed
Rāśis. The type of life, denoted by three, or two
groups be only considered. If the three groups denote different
scales, then the one, indicated by the pair of natal Lagn and
Hora Lagn should be only considered. In case of three different
indications, if Candr is in Lagn, or Yuvati Bhava, then the one,
indicated by the Śani-Candr pair will only come to
pass.

41-44. Further Clarifications. If long life is denoted by all
the said three groups, the span is 120 years, if by two groups,
it is 108 years and, if only by one group it is 91 years. If
medium life is arrived at by three groups, it is 80 years, if
indicated by 2 groups, it is 72 years and, if by one group, it
is 64 years. If short life is denoted by the said three groups,
it is only 32 years, if indicated by two groups, the life-span
is 36 years and, if by one group, the life-span is 40 years.
These are rectified, as under.

45-46. Rectifications. If the contributor is in the beginning
of a Rāśi, his donation will be full and it will be
nil, if he is at the end of a Rāśi. For intermediary
placements rule of three process will apply. Add the longitudes
of the contributors and the sum so arrived at must be divided by
the number of contributors. The latest product should be
multiplied by the number of basic years and divided by 30. This
will yield the net longevity.

47. Special Rule for Śani. Should Śani be a
contributor, the class of longevity declines. Some advocate
contrarily an increase of class in this context. If Śani is
in its own Rāśi, or in exaltation, change in class
will not occur. Even, if he receives a Drishti from, or is yuti
with only a malefic, no change occurs.

48. Special Rule for Guru. If Guru is in Lagn, or in Yuvati
Bhava and receives a Drishti from, or is yuti with only
benefics, the class of longevity will increase.

49-50. Increase and Fall in Class of Longevity. From very
short life to short life, from short life to medium life, from
medium life to long life and from long life to extremely long
life are the increases in the classification of longevity, when
Guru warrants an increase. The reverse is true, if Śani
warrants a fall in the span of life.

51. (Maitreya says) You have narrated various kinds of
longevity computations. Please favour me by denoting subtle
classes thereof and poor and long life-spans.

52. (Maharishi Parashar replies) These are seven-fold, viz.
Bal Risht, Yog Risht, short, medium, long, super-natural (Divya)
and immortality (Amritayu).

53-54. The life-span in Bal Risht is 8 years, in Yog Risht 20
years, in short, medium and long lives, respectively, 32, 64 and
120 years. Super-natural life-span is 1000 years. Above this
super-natural life-span of 1000 years it is Amritayu, which can
be acquired only by those, who deserve it.

55. Limitless Longevity. Should Kark be Lagn with Guru and
Candr therein, while Śukr and Budh are in Kendras and
others are in Sahaj, Ari and Labh Bhava, the native will obtain
limitless longevity.

56. Super-Natural Longevity. One having benefics in Kendras
and/or Konas, while malefics are in Sahaj, Ari and Labh Bhava
will obtain super-natural life-span. Randhr Bhava in this case
should be one of the Rāśis, owned by a benefic.

57. Living until the End of the Yuga. One born in Kark Lagn
will live till the end of the Yuga, if Guru is in a Kendr and
happens to be in Gopurāńś, while Śukr is in
a Kon and happens to be in Paravatāńś.

58. Living the Life-Span of a Sage. Guru in
Simhasanāńś, being in Lagn, Śani in
Devalokāńś and Mangal in
Paravatāńś. If these are so, one will enjoy the
life-span, as due to a sage.

59. Good Yogas increase the life-span and bad Yogas decrease
the same. Hence I tell you such Yogas, as to know of full,
medium and short span combinations.

60. If a Kendr contains a benefic, while Lagn’s Lord is yuti
with, or receives a Drishti from a benefic, or Guru in
particular, the native will live a full span of life.

61. Should Lagn’s Lord be in a Kendr yuti with, or receiving
a Drishti from Guru and Śukr, full life-span will
result.

62. If at birth three Grahas are exalted, out of which the
Lords of Lagn and Randhr Bhava are inclusive, as Randhr Bhava is
devoid of a malefic in it, full life-span will result.

63. Long life is denoted, if three Grahas are in Randhr
Bhava, in exaltation, own, or friendly divisions, while Lagn’s
Lord is strong.

64. If Śani, or Lagn’s Lord is yuti with any exalted
Grah, long life will result.

65. Long life will be enjoyed, if malefics are in Sahaj, Ari
and Labh Bhava, while benefics are in Kendras.

66. If Ari, Yuvati and Randhr Bhava are occupied by benefics,
while malefics are in Sahaj and Labh Bhava, full life-span will
follow the birth.

67. If Randhr’s Lord is friendly to Sūrya, while
malefics are in Ari and Vyaya Bhava, as Lagn’s Lord is in a
Kendr, the native will live the full span of life.

68. O excellent of the Brahmins, if a malefic is in Randhr
Bhava, while Karm’s Lord is exalted, one will be long-lived.

69. Long life will follow, if Lagn is a Dual Rāśi,
while Lagn’s Lord is in a Kendr, or in exaltation, or in a
Kon.

70. Should Lagn be a Dual Rāśi, while two malefics
are in a Kendr with reference to a strong Lagn’s Lord, long life
is indicated.

71-73. If the stronger among Lagn’s Lord and Randhr’s Lord is
placed in a Kendr, long life is indicated and, if in a
Panaphara, medium life is indicated, if in Apoklima, short life
will come to pass. According to Lagn’s Lord being friendly,
neutral, or inimical to Sūrya, long, medium, or short life
will result.

74. Should Mangal and Sahaj’s Lord, or Randhr’s Lord and
Śani be combust, or be yuti with malefics, or receive a
Drishti from malefics, there will be short life.

75. If Lagn’s Lord is in Ari, Randhr, or Vyaya Bhava, yuti
with malefics and devoid of Yuti with and/or Drishti from a
benefic, short life will come to pass.

76. If malefics are in Kendras, devoid of Yuti with, or a
Drishti from benefics, while Lagn’s Lord is not strong, only
short life will result.

77. O excellent of Brahmins, if Vyaya and Dhan Bhava are
occupied by malefics and devoid of a Drishti from a benefic, or
of Yuti with a benefic, the native will be short-lived.

78. If the Lords of Lagn and Randhr Bhava are bereft of
dignities and strength, short life will come to pass. If the
Lords of Lagn and Randhr Bhava are helped by others, while being
so, medium life-span will come to pass.

Ch. 44. Marak Grahas

1. O Maharishi Parashar, you have mentioned a lot about
longevity. Be kind enough to throw light on Marakas, or
killers.

2-5. O Brahmin, Sahaj and Randhr Bhava are the two Bhavas of
longevity. The Bhavas, related to death, are the 12th
from each of these, i.e. Dhan and Yuvati Bhava are Marak
Bhavas.

3. Out of the two, Dhan Bhava is a powerful Marak Bhava. The
Lords of Dhan and Yuvati Bhava, malefics in Dhan and Yuvati
Bhava and malefics, yuti with Dhan’s Lord and yuti with Yuvati’s
Lord are all known, as Marakas. The major and sub-periods of
these Grahas will bring death on the native, depending on
whether he is a long life, medium life, or short life
person.

6-7. The Dasha of a benefic Grah, related to Vyaya’s Lord may
also inflict death. End may descend on the native in Randhr’s
Lord’s Dasha. The Dasha of a Grah, which is an exclusive
malefic, may also cause death.

9. Should Śani be ill-disposed and be related to a Marak
Grah, he will be the first to kill in preference to other
Grahas.

10-14. O Brahmin, I tell you further about Marakas. Narrated
earlier are three kinds of life-spans, viz. short, medium and
long. Short life is before 32 years, later on up to 64 it is
medium life and from 64 to 100 it is long life. Beyond 100 the
longevity is called supreme. O excellent of the Brahmins, it is
impossible to decide upon longevity till the native is 20 years
old. Till such year the child should be protected by sacred
recitations, religious offerings (of Ghī etc.) to
consecrated fire, as prescribed in the Vedas etc. and through
medical treatments, for premature death may descend on the child
due to sins of father and mother, or of its own (in the previous
birth).

15-21. I further mention about the Marak Grahas. One born
with short life combinations may face death in the Dasha,
denoted by Vipat star (3rd from the birth star), one
of medium life may die in the Dasha, denoted by Pratyak star
(5th from the birth star). In the Dasha, denoted by
Vadh star (7th from the birth star), one with long
life may obtain his end. The Dasha of the Lord of the
22nd Dreshkan, or 23rd, or 3rd,
or 5th, or 7th asterisms may also cause
death. The Lords of the 2nd and the 12th,
counted from Kark, may bring death. This is true, when Candr is
a malefic. If he happens to be a benefic, there will be diseases
(not death). Death may come to pass in the Dasha of Ari’s Lord
and in the subperiods of Ari’s, Randhr’s and/or Vyaya’s Lords.
Should there be many Marakas and, if these Marakas are strong,
there will be diseases, miseries etc. in major and sub-periods.
Thus these are Marakas and are primarily related to bring death
upon the native. According to their dispositions there may be
death, or difficulties.

22-24. Rahu and Ketu, as Marakas. If Rahu, or Ketu are placed
in Tanu, Yuvati, Randhr, or Vyaya Bhava, or happen to be in the
7th from a Marak Lord, or are placed with such a
Grah, they acquire powers of killing in their major, or
sub-periods. For one born in Makar, or in Vrischik, Rahu will be
a Marak. Should Rahu be in Ari, Randhr, or Vyaya Bhava, he will
give difficulties in his Dasha periods. He will not, however, do
so, if Rahu receives a Drishti from, or is yuti with a
benefic.

25-31. Sahaj Bhava and Death. O excellent of Brahmins, if
Sūrya, being with strength, is in Sahaj Bhava, one will
obtain his death, due to a king (legal punishments). Candr in
Sahaj Bhava will cause death, due to tuberculosis, while wounds,
weapons, fire and thirst will cause death through Mangal in
Sahaj Bhava. If Sahaj Bhava receives a Drishti from, or is
occupied by Śani and Rahu, death will be through poison,
water, or fire, or fall from heights, or confinement. Death will
surely come to descend through insects, or leprosy, if Candr and
Gulik occupy, or give a Drishti to Sahaj Bhava. Budh, giving a
Drishti to, or occupying Sahaj Bhava, will bring death, followed
by fever. Guru in Sahaj Bhava, or giving a Drishti to Sahaj
Bhava, will cause death by swelling, or tumours. Urinary
diseases will cause death, if Śukr is in, or gives a
Drishti to Sahaj Bhava. Many Grahas, giving a Drishti to, or
occupying Sahaj Bhava, will bring death through many
diseases.

32. If Sahaj Bhava is occupied by a benefic, death will be in
an auspicious place (like a shrine) and, if Sahaj Bhava is
occupied by a malefic, death will be in sinful places. Mixed
occupation of Sahaj Bhava will yield mixed results with regard
to the place of death.

33. Consciousness will prevail at the time of death, if Guru,
or Śukr are placed in Sahaj Bhava. With other Grahas in
Sahaj Bhava there will be unconsciousness before death.

34. According to Sahaj Bhava being a Movable, a Fixed, or a
Dual Rāśi, death will be, respectively, in a foreign
place (other than native birth place), in one’s own house, or on
the way.

35-36. Occupants of Randhr Bhava. Note the occupant of Randhr
Bhava. If it is Sūrya, death will be through fire, if Candr
is in Randhr Bhava, through water, if Mangal, through weapons,
if Budh, through fever, if Guru, through diseases, if Śukr,
through hunger and, if Śani, through thirst.

37. If Randhr Bhava is occupied by, or receives a Drishti
from a benefic, while Dharm’s Lord is yuti with a benefic, the
native will die in a shrine. If Randhr Bhava is occupied by, or
receives a Drishti from a malefic, while Dharm’s Lord is yuti
with a malefic, death will be in a place, other than a
shrine.

38-39. Fate of the Human Physical System. Should there be a
benefic’s Dreshkan in Randhr Bhava (22nd Dreshkan),
the body will be burnt in fire (as prescribed in Shastras). If a
malefic’s Dreshkan happens to be in Randhr Bhava, the body will
be thrown away in water. If the Dreshkan in Randhr Bhava is
owned by a mixed Grah, the dead body will only dry up. If the
Dreshkan in Randhr Bhava is a serpent Dreshkan, the body will be
eaten away by animals, crows etc.

40. Serpent Dreshkanas. The 2nd and 3rd
Dreshkan in Kark, the initial one in Vrischik and the last one
in Meen are designated, as serpent Dreshkanas.

41-42. Pre-natal Abode. O excellent of Brahmins, the stronger
of the two luminaries, Sūrya and Candr, occupying a
Dreshkan of Guru, denotes the descent from the world of gods. If
the stronger of the luminaries occupies the Dreshkan of
Śukr, or Candr, the descent is from the world of the Manes,
if the stronger of the two luminaries is in the Dreshkan of
Sūrya, or Mangal, the descent is from the world of Yama
(world of the death) and, if in Dreshkan of Budh, or Śani,
the descent is from the hell.

43-45. Ascent after Death. According to the following Grahas
in Vyaya, Yuvati, Ari, or Randhr Bhava, the native will attain
one of the different worlds after death: Guru heaven, Candr, or
Śukr the world of Manes, Mangal and/or Sūrya earth
(rebirth), Budh and/or Śani hell. In case the said Bhavas
are not occupied, the native will go to the world, indicated by
the stronger of the Dreshkan Lords, related to Ari and Randhr
Bhava. The relative Grah’s exaltation etc. will denote the high,
medium and low status the native will obtain in the said
world.

46. Other Grahas and Rāśis, becoming Marakas, are
being discussed in the chapter, related to Dashas.

Ch. 45. Avasthas of Grahas

1. O Maharishi Parashar, you have earlier stated, that the
Avasthas, or states of the Grahas are to be considered in the
context of the effects of the Grahas. Be so kind to tell me
about this.

2. O excellent of Brahmins, various kinds of Avasthas of the
Grahas have been expounded. Out of these, I will give you the
summary of Baal (infant) and other states of the Grahas.

3. Baal, Kumar, Yuv, Vriddh and Mrit Avastha (Baal Adi
Avasthas). Infant, youthful, adolescent, old and dead are the
states of the Grahas, placed in the ascending order at the rate
of six degrees in odd Rāśis. In the case of even
Rāśis this arrangement is in reverse order. (Vriddh –
Advanced, Mrit – In extremis)

4. Results. One fourth, half, full, negligible and nil are
the grades of the results, due to a Grah in infant, youthful,
adolescent, old and dead Avasthas.

5. Awakening, Dreaming and Sleeping States. If a Grah is in
its own Rāśi, or in exaltation, it is said to be in a
state of awakening (alertness). In the Rāśi of a
friend, or of a neutral it is in dreaming state, while in an
enemy’s Rāśi, or in debilitation it is in a state of
sleeping.

6. According to a Grah, being in Awakening, Dreaming, or
Sleeping states, the results, due to it will be full, medium, or
nil.

7. Other Kinds of States. There are nine kinds of other
Avasthas, viz. Dipt, Swasth, Pramudit, Shanta, Din, Vikal,
Duhkhit, Khal and Kop.

8-10. If a Grah is in its exaltation Rāśi, it is in
Dipt Avastha, if in its own Rāśi, it is in Swasth, if
in a great friend’s Rāśi, it is in Pramudit, if in a
friendly Rāśi, it is in Shanta, if in a neutral
Rāśi, it is in Din, if a Grah is yuti with a malefic,
it is in Vikal, if is in an enemy’s Rāśi, it is in
Duhkhit, if in a great enemy’s Rāśi, it is in Khal
and, if a Grah is being eclipsed by Sūrya, it is in Kop.
Depending on such a state of the Grah, the Bhava, occupied by it
will obtain corresponding effects.

11-18. Yet other Avasthas. Lajjit, Garvit, Kshudhit, Trushit,
Mudit and Kshobhit are the other kinds of Avasthas, due to the
Grahas. Placed in Putr Bhava, if a Grah is associated with Rahu,
or Ketu, or with Sūrya, Śani, or Mangal, it is in
Lajjit Avastha. If a Grah is in exaltation, or in Mooltrikon, it
is Garvit. If a Grah is in an enemy’s Rāśi, or yuti
with an enemy, or receives a Drishti from an enemy, or even, if
a Grah is yuti with Śani, the Avastha is Kshudhit. If a
Grah is in a watery Rāśi and receives a Drishti from a
malefic, but does not receive a Drishti from a benefic, the
Avastha is called Trushit. If a Grah is in a friendly
Rāśi, or is yuti with, or receives a Drishti from a
benefic, or is yuti with Guru, it is said to be in Mudit
Avastha. If a Grah is yuti with Sūrya and receives a
Drishti from, or is yuti with a malefic, or receives a Drishti
from an enemy, it is said to be in Kshobhit. The Bhavas,
occupied by a Grah in Kshudhit, or in Kshobhit, are
destroyed.

19-23. The learned should estimate the effects, due to a
Bhava, in the manner, cited above, after ascertaining the
strength and weakness. Weak Grahas cause reduction in good
effects, while stronger ones give greater effects. If a Grah,
posited in Karm Bhava, is in Lajjit, Kshudhit Avastha, or
Kshobhit Avastha, the person will always be subjected to
miseries. If a Grah in Putr is in Lajjit, there will be
destruction of progeny, or there will be only one surviving
child. Surely the wife of the native will die, if there is a
Grah in Yuvati in Kshobhit, or in Trushit Avastha.

24-29. Effects of Garvit, Mudit, Lajjit, Kshobhit, Kshudhit
and Trushit Avastha. A Grah in Garvit Avastha will cause
happiness through new houses and gardens, regalhood, skill in
arts, financial gains at all times and improvement in business.
A Grah in Mudit Avastha will give residences, clothes,
ornaments, happiness from lands and wife, happiness from
relatives, living in royal places, destruction of enemies and
acquisition of wisdom and learning. A Grah in Lajjit will give
aversion to God, loss of intelligence, loss of child, interest
in evil speeches and listlessness in good things. A Grah in
Kshobhit will give acute penury, evil disposition, miseries,
financial debacles, distress to feet and obstruction to income,
due to royal wrath. A Grah in Kshudhit will cause downfall, due
to grief and passion, grief on account of relatives, physical
decline, troubles from enemies, financial distress, loss of
physical strength and an eclipsed mind, due to miseries. A Grah
in Trushit Avastha will cause diseases through association with
females, leading over wicked deeds, loss of wealth, due to one’s
own men, physical weakness, miseries, caused by evil people and
decline of honour.

30-37. Calculation of Shayan Adi Avasthas. Now I will tell
you of the Avasthas, viz. Shayan, Upavesan, Netrapani, Prakash,
Gaman, Agaman, Sabh, Agam, Bhojan, Nritya Lips, Kautuk and Nidr
and the Chesthas of such Avasthas. Note the number of the star,
occupied by the Grah, for which an Avastha is to be calculated.
Multiply that number by the number, denoted by the Grah
(Sūrya 1 to Śani 7). The figure so arrived at should
again be multiplied by the number of the Navāńś,
where the Grah is in. Add to this the number of the birth
asterism (ruling star, the one, occupied by Candr), the number
of Ghatis of birth and the number of Rāśis, Lagn
gained from Mesh (Mesh 1, Vrishabh 2 and so forth). This figure
should be divided by 12 and the remainder will indicate the
corresponding Avastha of the Grah. The sub-state in the said
Avastha can be found out in the following way. Multiply the
figure (Sayan 1 to Nidr 12), denoted by the Avastha concerned,
by the same figure and increase it by the figure, denoted by the
Anka value for the first syllable of the native’s personal name.
Divide the product so obtained by 12. The remainder thereof
should be further increased by constant additives of the Grahas
in the following way: Sūrya 5, Candr 2, Mangal 2, Budh 3,
Guru 5, Śukr 3, Śani 3, Rahu (Ketu) 4. The product so
arrived at should be divided by 3. In the process of
calculation, if it happens, that the remainder is 1, it is
Drishti, if 2, it is Chesht and, if 0, it is Vichesht.

Notes. Shayan Adi are of supreme importance, as compared to
the other kinds of Avasthas.

In place of Navāńś, given above, some
translators interpret the word Ańś, as degree,
occupied by the Grah, which is obviously not correct. In this
connection the reader’s attention is drawn to Balabhadr’s Hora
Ratna, Ch. 3, wherein the author, Balabhadr himself, gives an
example for Sūrya, being in the 7th
Navāńś of Simh and thus he considered only 7, as
multiplier. He quotes Adhibhut Sagara, as his authority for
calculation of Sayan Adi.

Agaman Avastha is known, as Gamanechch by some exponents.

Anka value is 1 for a, ka, cha, ḍ a, dha, bha and va, 2
for i, kha, ja, ḍha, na, ma and sha, 3 for u, ga, jha, ta,
pa, ya and śa, 4 for e, gha, ṭ a, tha, pha, ra and
sa, 5 for o, ca, ṭha, da, ba, la and ha.

38-39. Effects of Chesht etc. If the sub-state is Drishti in
an Avastha, the results, being stated for the Avastha, will be
medium, the effects will be full in Chesht and negligible in
Vichesht. The good and bad effects of Grahas should be
deciphered, based on the strength and weakness of the Grahas. In
exaltation the Grahas reveal effects in a pronounced manner, due
to Avasthas.

40-51. Effects of Sūrya’s Avasthas. If Sūrya is in
Sayan Avastha, the native will incur digestive deficiency, many
diseases, stoutness of legs, bilious vitiation, ulcer in the
anus and heart strokes; if in Upavesan, will suffer poverty,
will carry loads, will indulge in litigations, be hard-hearted,
wicked and will lose in his undertakings; if is in Netrapani,
will always be happy, wise, helpful to others, endowed with
prowess and wealth, very happy and will gain royal favours; if
in Prakash, will be liberal in disposition, have plenty of
wealth, be a significant speaker in the assembly, will perform
many meritorious acts, be greatly strong and endowed with
charming beauty; if in Gaman, will be disposed to live in
foreign places, be miserable, indolent, bereft of intelligence
and wealth, be distressed, due to fear and will be
short-tempered; if in Agaman, will be interested in others’
wives, be devoid of his own men, be interested in movements and
skilful in doing evil deeds, be dirty, ill-disposed and will be
a talebearer; if in Sabh, will be disposed to help others, be
always endowed with wealth and gems, be virtuous, endowed with
lands, new houses and robes, be very strong, very affectionate
to his friends and very kindly disposed; if in Agam, will be
distressed, due to enemies, fickle-minded, evil-minded,
emaciated, devoid of virtuous acts and intoxicated with pride;
if in Bhojan, will experience pains in joints, will lose money
on account of others’ females, will have strength, declining off
and on, be untruthful, will incur head-aches, eat remnant food
and will take to bad ways; if in Nritya Lips, will be honoured
by the learned, be a scholar, will have knowledge of poetry etc.
and will be adored by kings on the earth; if is Kautuk, will
always be happy, will be endowed with Vedic Knowledge and will
perform Yagyas, will move amidst kings, have fear from enemies,
will be charming-faced and be endowed with knowledge of poetry;
if in Nidr, will have a strong tendency towards being drowsy,
will live in foreign (distant) places, will incur harm to his
wife and will face financial destruction. Sūrya in Upavesan
will make one an artisan, black in complexion, devoid of
learning and miserable. One will serve others. In Netrapani
there will be all kinds of happiness, if Sūrya is in Putr,
Dharm, Karm, or Yuvati. In other Bhavas Netrapani of Sūrya
will give eye diseases and enmity with all. If Sūrya is in
Prakash, the native will be meritorious, religious and liberal,
will enjoy pleasures, be equal to a prince and will enjoy the
status of Kuber, the God of wealth. However, the Prakash of
Sūrya, placed in Yuvati, or Putr will cause loss of the
first child and will produce many litigations. If Sūrya is
in Gaman, the native will incur disease of the feet and will be
very mean. If in Agaman, Sūrya in Vyaya, or in Yuvati will
destroy progeny and will give very limited wealth. If in Agam,
Sūrya will give many miseries, an ugly appearance and
foolishness. However, he will give wealth. Sūrya in Bhojan
in Dharm will cause many hindrances to spiritual and religious
undertakings. In other Bhavas Sūrya in Bhojan will cause
head and ear diseases, apart from joint pains. Though Maharishi
Parashar states, that the native with Sūrya in Kautuk
Avastha will have fear from enemies, Bal Bhadr exempts such evil
effect for the Ari Bhava position. Sūrya in Kautuk in other
Bhavas will give a number of daughters, two wives, itch,
excellence, liberality etc. If Sūrya is in Nidr, the native
will be predisposed to incur piles and elephantiasis, will
experience a lack of peace and he will be liable to lose his
first child.

52-63. Effects of Candr’s Avasthas. If Candr is in Sayan, the
native will be honourable, sluggish, given to sexual lust and he
will face financial destruction; if in Upavesan, will be
troubled by diseases, be dull-witted, not endowed with
mentionable wealth, will be hard-hearted, will do unworthy acts
and will steal others’ wealth; if in Netrapani, will be troubled
by great diseases (long lasting in nature), be very garrulous,
wicked and will indulge in bad deeds. Should Candr be in
Prakash, the native will be famous in the world, will have his
virtues exposed through royal patronage, will be surrounded by
horses, elephants, females and ornaments, will visit shrines. If
Candr is in Gaman with decreasing rays, the native will be
sinful, cruel and always troubled by afflictions of sight. If
Candr is in Gaman with increasing rays, the native will be
distressed, due to fear. If Candr is in Agaman, the native will
be honourable, will suffer diseases of the feet, will secretly
indulge in sinful acts, will be poor and devoid of intelligence
and happiness; if in Sabh, will be eminent among men, honoured
by kings and kings of kings, will be very beautiful, will subdue
the passion of women and will be skilful in sexual acts, will be
virtuous; if in Agam, will be garrulous and virtuous and, if the
said Candr is of dark fortnight, the native will have two wives,
he will be sick, highly wicked and violent; if in Bhojan, will
be endowed with honour, conveyances, attendants, social status,
wife and daughters, provided Candr is Full ‘Purna’; if in Bhojan
and is of dark fortnight, auspicious effects will fail to come;
if in Nritya Lips and is endowed with (fortnightly) strength,
will be strong, will have knowledge of songs and will be a
critic of beauty of things; if in Nritya Lips and of dark
fortnight, i.e. not endowed with strength, the person will be
sinful; if in Kautuk, the native will attain kingship, lordship
over wealth and skill in sexual acts and in sporting with
harlots. Should waxing Candr, being yuti with Guru, be in Nidr,
the native will be quite eminent. If waxing Candr is in Nidr,
but devoid of Guru’s Yuti, the native will lose his wealth on
account of females and female jackals will be crying around his
abode (as though it were a cemetery).

64 75. Effects of the Avasthas of Mangal. If Mangal is in
Sayan, the native will be troubled by wounds, itch and ulcer. If
Mangal is placed in Upavesan, the native will be strong, sinful,
untruthful, eminent, wealthy and bereft of virtues. If Mangal is
placed in Lagn and happens to be in Netrapani, there will be
penury; if placed in other Bhavas, Netrapani will confer
rulership of a city. Should Mangal be in Prakash, the native
will shine with virtues and will be honoured by the king. Mangal
in Prakash in Putr will cause loss of children and of wife. If
Mangal is in Prakash in Putr and happens to be there with Rahu,
a severe (positional) fall will descend on the native. Should
Mangal be in Gaman, the native will be always roaming, will have
fear of multiple ulcers, will incur misunderstandings with
females, will be afflicted by boils, itches etc. and will incur
financial decline. If Mangal happens to be in Agaman Avastha,
the native will be virtuous, endowed with precious gems, will
adore a sharp sword, will walk with the gait of an elephant,
will destroy his enemies and will remove the miseries of his
people. If Mangal is placed in Sabh and happens to be in
exaltation, the native will be skilful in conducting wars, will
hold the flag of righteousness aloft and will be wealthy; if
Mangal happens to be in Sabh in Putr, or Dharm, the native will
be bereft of learning; if Mangal is in Sabh in Vyaya,
childlessness and no wife and no friends will result; if Mangal
is in other Bhavas in Sabh, the native will be a scholar in a
king’s court (poet laureate), be very wealthy, honourable and
charitable. If Mangal is in Agam, the native will be devoid of
virtues and good deeds, will be distressed by diseases, will
acquire diseases of the root of the ears (‘Karan Mularogam’
& ‘Padamulam Urumulam’ etc.) and severe gout pains, will be
timid and will befriend evil lot. If Mangal is with strength,
while in Bhojan Avastha, the native will eat sweet-food; if
devoid of strength, will indulge in base acts and be
dishonourable. If Mangal is in Nritya Lips, the native will earn
wealth through the king and will be endowed with fullness of
gold, diamonds and corals in his house; if in Kautuk, will be
curious in disposition and will be endowed with friends and
sons; if in Kautuk and simultaneously exalted, will be honoured
by the king and the virtuous and will be virtuous himself; if in
Nidr, will be short-tempered, devoid of intelligence and wealth,
will be wicked, fallen from virtuous path and troubled by
diseases. Should Mangal be in Upavesan in Lagn, the native will
be extremely sinful and he will incur several diseases, will be
indigent and not peaceful. If Upavesan occurs for Mangal in
Dharm, the native will lose his whole wealth apart from his wife
and progeny. Mangal in Netrapani in Lagn will give poverty and
will destroy the native’s wife and progeny; if Mangal is in
Netrapani in other Bhavas, this confers on the native all kinds
of wealth and happiness from wife and children. The Dhan, or
Yuvati position of Mangal in Netrapani will cause fear from
lions and snakes apart from giving earnings from lands.
Furthermore the native’s wife will predecease him. Should Mangal
be in Prakash in Putr, or in Yuvati, the native will lose his
wife and all children. If Mangal is placed in Putr in Prakash
and is yuti with Śani, the native will kill cows. Should
Mangal be in Gaman in Lagn, the native will be active in his
assignments, will incur diseases of the joints, burning pains in
the eyes and will obtain dental afflictions and the like, he
will have fear from dogs and will adore the guise of a female.
In other Bhavas Mangal in Gaman will bring royal favours,
leadership and luxuries of life. Mangal in Agaman will cause
piles and diseases of the rectum. If Mangal is in Bhojan, or in
Sayan in Putr, or in Randhr, there will be untimely death for
the native. In other Bhavas Bhojan of Mangal will confer wealth.
Should Mangal be in Nritya Lips and happens to be in Lagn, Dhan,
Yuvati, or Karm, the native will receive all kinds of happiness;
there will be miseries in abundance, if Mangal is in Nritya Lips
and placed in Randhr, or Dharm, apart from incurring untimely
death. In other Bhavas Nritya Lips of Mangal will make the
native akin to Kuber. Mangal in Yuvati, or in Dharm in Kautuk
will give several diseases and death of the first child and
wife. In other Bhavas Kautuk will confer scholarship, various
kinds of wealth, two wives and more female children. In Nidr
Mangal in Lagn, Dhan, Sahaj, Dharm, Karm, or Labh will give
scholarship, foolishness and poverty. Putr, or Yuvati placement
of Mangal in Nidr will give many miseries and many male
children. Should Rahu join Mangal in Nidr in any Bhava, the
native will have many wives, be miserable and will suffer from
some diseases on the surface of the feet.

76-86. Effects of Budh’s Avasthas. Should Budh in Sayan be in
Lagn, the native will be lame and will have reddish eyes (like
the black bee); if Budh is in Sayan in other Bhavas, the native
will be addicted to licentious (disregarding certain rules)
pleasures and be wicked. If Budh is in Upavesan in Lagn, the
native will possess (the seven principle) virtues; if Budh in
Upavesan is in Lagn, receiving a Drishti from a malefic, or
Drishtis from malefics, or is yuti with malefics, penury will
result; if Budh in Upavesan is in Lagn, receiving a Drishti from
a benefic, or Drishtis from benefics, or is yuti with benefics,
financial happiness will follow. If Budh is in Netrapani, the
native will be devoid of learning, wisdom, well wishers and
satisfaction, but he will be honourable; if Budh is in Putr in
Netrapani, the subject will be bereft of happiness from wife and
sons, will be endowed with (more) female children and will gain
abundant finance through royal patronage. If Budh is in
Prakash, the native will be charitable, merciful and
meritorious, he will cross the boundaries of ocean in respect of
many branches of learning, he will be endowed with the great
faculty of discrimination and will destroy evil people; if in
Gaman, will visit the courts of kings on many occasions and
Goddess Lakshmi will dwell in his abode; if in Agaman, the same
effects, due to his being in Gaman, will fructify; if in Sabh
and happens to be in exaltation, will be affluent and
meritorious at all times, will be equal to Kuber, or will be a
king, or a minister, will be devoted to Lord Vishnu and Lord
Shiva, will be virtuous and will attain full enlightenment.
Should Budh be in Agam, the native will serve base men and will
gain wealth thereby, will have two sons and one fame bringing
daughter. If Budh is in Bhojan, the native will face financial
losses through litigations, will physically lose on account of
fear from the king, will be fickle-minded and will be bereft of
physical and conjugal felicity; if in Nritya Lips, will be
endowed with honour, conveyances, corals (gems etc.), sons,
friends, prowess and recognition in assembly, due to his
scholarship; if Budh in Nritya Lips Avastha is in a malefic’s
Rāśi, the native will be addicted to prostitutes and
will long for licentious pleasures. If Budh is in Kautuk in
Lagn, the native will be skilful in music; if Budh is in Yuvati,
or Randhr with Kautuk, the native will be addicted to
courtezans; if Budh in Kautuk is placed in Dharm, the native
will be meritorious and attain heavens after death. If Budh is
in Nidr, the native will not enjoy comfortable sleep, will be
afflicted by neck, or neck joint ‘Samadhi’ diseases, will be
devoid of co-born, afflicted by miseries galore, will enter into
litigations with his own men and will lose wealth and
honour.

87-98. Effects of Guru’s Avasthas. If Guru is in Sayan, the
native will be strong, but will speak in whispers, he will be
very tawny in complexion, will have prominent cheeks and will
have fear from enemies; if in Upavesan, will be garrulous and
very proud, will be troubled by the king and enemies and will
have ulcers on the feet shanks, face and hands; if in Netrapani,
will be afflicted by diseases, be devoid of wealth, fond of
music and dances, libidinous, tawny in complexion and will be
attached to people of other castes; if in Prakash, will enjoy
virtues, will be happy, splendourous and will visit holy places,
devoted to Lord Krishna; if Guru in Prakash is exalted, will
attain greatness among men and will be equal to Kuber; if in
Gaman, will be adventurous, happy on account of friends,
scholarly and endowed with Vedic learning and with various kinds
of wealth; if in Agaman, serving force, excellent women and the
goddess of wealth will never leave the native’s abode; if in
Sabh, will attain comparability with Guru (God of speech) in the
matter of speech, will be endowed with superior corals, rubies
and wealth, will be rich with elephants, horses and chariots and
will be supremely learned; if in Agam, will be endowed with
various conveyances, honours, retinue (many persons will take
good care of him), children, wife, friends and learning, will be
equal to a king, extremely noble, fond of literature and will
take to the path of the virtuous; if in Bhojan, will always
beget excellent food and horses, elephants and chariots, while
Lakshmi, the Goddess of Wealth, will never leave his house; if
in Nritya Lips, will receive royal honours, be wealthy, endowed
with knowledge of moral law ‘Dharma’ and Tantra, will be supreme
among the learned and be a great grammarian; if in Kautuk, will
be curious in disposition, very rich, will shine, like
Sūrya in his circles, be exceedingly kind, happy, honoured
by the kings, endowed with sons, wealth and just disposition,
will be very strong and he will be a scholar in the king’s
court; if in Nidr, will be foolish in all his undertakings, will
suffer irredeemable penury and will be devoid of righteous
acts.

99-110. Effects of Śukr’s Avasthas. If Śukr is in
Sayan, the native, although strong, will incur dental disease,
he will be very short-tempered, bereft of wealth, will seek
union with courtezans and be licentious; if in Upavesan, will be
endowed with a multitude of nine gems (‘Navamin Vraja’) and
golden ornaments, be ever happy, will destroy enemies and will
be honoured by the king, will have highly increased honours; if
in Netrapani in Lagn, Yuvati, or Karm, there will be loss of
wealth on account of afflictions of the sense of sight (heavy
medical expenses, due to severe eye diseases); if Netrapani
occurs, when Śukr is in other Bhavas, the native will own
large houses. Should Śukr be in Prakash in its own
Rāśi, in its exaltation Rāśi, or in a
friendly Rāśi, the native will sport, like a lofty
elephant, will be equal to a king and be skilful in poetry and
music. If Śukr is in Gaman, the native will not have a
long-living mother, will lament over separation from his own
people and will have fear from enemies; if in Agaman, will
command abundant wealth, will undertake to visit superior
shrines, will be ever enthusiastic and will contract diseases of
the hand and foot; if in Sabh, will earn eminence in the king’s
court, will be very virtuous, will destroy enemies, be equal to
Kuber in wealth, will be charitable, will ride on horses and
will be excellent among men; if in Agam, there will be no advent
of wealth, but there will be troubles from enemies, separation
from children and relatives, diseases and lack of pleasures from
the wife. Should Śukr be in Bhojan, the native will be
distressed, due to hunger, diseases and many kinds of fear from
enemies; if Śukr is in Kanya in Bhojan, the native will be
very rich and will be honoured by scholars. If Śukr is in
Nritya Lips, the native will be skilful in literature and
intelligent, will play musical instruments, like lute, tabla
etc., be meritorious and very affluent; if in Kautuk, will be
equal to Lord Indra, will attain greatness in the assembly, be
learned and will have Lakshmi always dwelling in his abode; if
in Nidr, will be interested in serving others, will blame
others, be heroic, garrulous and will be wandering all over the
earth.

111-122. Effects of Śani’s Avasthas. If Śani is in
Sayan, the native will be troubled by hunger and thirst, will
incur diseases in boyhood and later on he will become wealthy;
if in Upavesan, will be troubled greatly by enemies, will
contract dangers, will have ulcers all over the body, will be
self-respected and will be punished by the king; if in
Netrapani, will be endowed with a charming female, wealth, royal
favour and friends, will have knowledge of many arts and will be
an eloquent speaker; if in Prakash, will be very virtuous, very
wealthy, intelligent, sportive, splendourous, merciful and
devoted to Lord Shiva; if in Gaman, will be very rich and
endowed with sons, will grab enemy’s lands and will be a scholar
at royal court; if in Agaman, will be akin to a donkey (foolish)
and bereft of happiness from wife and children, will always roam
pitiably without anybody’s patronage; if in Sabh, the native
will have surprising possessions of abundant precious stones and
gold, will be endowed with great judicial (political) knowledge
and will be extremely brilliant; if in Agam, will incur diseases
and will not be skilful in earning royal patronage; if in
Bhojan, will enjoy tastes of food, will be weak-sighted and will
be fickle-minded, due to mental delusion; if in Nritya Lips,
will be righteous, extremely opulent, honoured by the king and
brave, heroic in the field of war; if in Kautuk, will be endowed
with lands and wealth, will be happy, endowed with pleasures
through charming females and learned in poetry, arts etc.; if in
Nidr, will be rich, endowed with charming virtues and valorous,
will destroy even fierce enemies and will be skilful in seeking
pleasures through harlots.

123-134. Effects of Rahu’s Avasthas. If Rahu is in Sayan, the
native will experience miseries in abundance, but, if Rahu in
Sayan is placed in Vrishabh, Mithun, Kanya, or Mesh, the native
will be endowed with wealth and grains. If Rahu is in Upavesan,
the native will be distressed, due to ulcers, will be endowed
with royal association, be highly honourable and ever devoid of
financial happiness; if in Netrapani, will be troubled by eye
diseases, will have fear from wicked people, snakes and thieves
and will incur financial decline; if in Prakash, will acquire a
high position, will perform auspicious acts and will obtain
elevation of his financial state, will be highly virtuous, a
chief in the king’s court, charming, like freshly formed clouds
(that will cause soon rain) and will be very prosperous in
foreign places; if in Gaman, will be endowed with numerous
children, be scholarly, wealthy, charitable and honoured by the
king; if in Agaman, will be very irritable, bereft of
intelligence and wealth, crooked, miserly and libidinous; if in
Sabh, will be scholarly, miserly and endowed with many virtues,
wealth and happiness; if in Agam, will be always mentally
distressed, will have fear from enemies and litigations with
enemies, be bereft of his own men, will face financial
destruction and will be crafty and emaciated; if in Bhojan, will
be distressed without food and dull-witted, will not be bold in
his acts and will be bereft of conjugal and progenic happiness;
if in Nritya Lips, will contract a serious disease, which seems
difficult to subdue, will have afflicted eyes and will have fear
from enemies, will decline financially and righteously; if in
Kautuk, will be devoid of a position (place), be interested in
others’ females and will steal others’ wealth; if in Nidr, will
be a repository of virtues, will be endowed with wife and
children, be bold, proud and very affluent.

135-146. Effects of Ketu’s Avasthas. If Ketu is in Sayan in
Mesh, Vrishabh, Mithun, or Kanya, there will be plenty of
wealth; if Ketu is in Sayan in other Rāśis, increased
diseases will follow. If Ketu is in Upavesan, the native will
suffer from ulcers and will have fear from enemies, windy
diseases, snakes and thieves. Should Ketu be in Netrapani, the
native will contract eye diseases and will have fear from wicked
people, snakes, enemies and people of royal family. If Ketu is
in Prakash, the native will be wealthy and righteous, will live
in foreign places, be enthusiastic and genuine and will serve
the king; if in Gaman, will be endowed with many sons and
abundant wealth, be scholarly, virtuous, charitable and
excellent among men; if in Agaman, will incur many diseases,
will face loss of wealth, will hurt (others) with his teeth
(‘Danta Ghatin’), be a tale bearer and will blame others; if in
Sabh, will be garrulous, very proud, miserly, licentious and
skilful in evil branches of learning; if in Agam, will be a
notorious sinner, will enter into litigations with his
relatives, will be wicked and troubled by diseases and enemies;
if in Bhojan, will always be distressed with hunger, penury and
diseases and will roam all over the earth; if in Nritya Lips,
will be distressed, due to diseases, will have a floral mark on
the eye (white of the pupil), will be impertinent and wicked and
will plan evils; if in Kautuk, will seek union with dancing
females (prostitutes), will suffer positional displacement, will
take to evil paths and will roam all over; if in Nidr, will be
endowed with wealth and corns, will be virtuous and will spend
his time sportively.

147. General Effects (up to Sloka 155). O Brahmin, if a
benefic Grah is in Sayan, there will be benefic effects at all
times, according to the learned.

148. If a malefic is in Bhojan, everything will be destroyed
and there is no need of a second thought.

149. Should a malefic in Yuvati be in Nidr, auspicious
effects will follow, provided, that there is no Drishti from
another malefic.

150. Declare without a second thought auspicious effects,
following the location of a malefic in Putr Bhava, but only with
Nidr, or in Sayan.

151. Untimely death, due to royal wrath, will come to pass,
if there is a malefic in Randhr Bhava in Nidr, or in Sayan.

152. If in the case of a malefic in Randhr Bhava in Nidr, or
Sayan there happens to be a benefic Drishti, or the Yuti of a
benefic, (untimely) death will be in the river Ganges, i.e.
Gangetic belt, shrines etc.

153. If there is a malefic in Karm in Sayan, or Bhojan, the
native will face many miseries on account of his own deeds.

154. O excellent of the Brahmins, doubtlessly a Raj Yog will
come to pass, if Candr is in Karm in Kautuk, or Prakash.

155. Thus the good and bad effects should be guessed,
assessing the strength and weakness of the Grahas, concerning
all the Bhavas.

Ch. 46. Dashas of Grahas

1. Maitreya said. O Venerable Maharishi Parashar! You are
omniscient. There is no subject, with which you are not
conversant. Therefore now please favour me with guidance about
the different kinds of Dashas (periods) of the various
Grahas.

2-5. Maharishi Parashar replied. O Brahmin! Dashas are of
many kinds. Amongst them Vimshottari is the most appropriate for
the general populace. But the other Dashas, followed in special
cases, are Astottari, Shodshottari, Dwadashottari, Panchottari,
Shatabdik, Chaturashiti-sama, Dwisaptati-sama, Shastihayani,
Shat-trimshat-sama. Our ancients have described these different
kinds of Dashas, based on Nakshatras.

6-11. O Brahmin! Some Maharishis have made a mention of Kala
and Chakr Dasha, but they have recognized the Kala Chakr Dasha,
as supreme. The other kinds of Dashas, propagated by the sages,
are Char, Sthir, Kendr, Karak, Brahma Grah, Manduk, Shul,
Yogardh, Drig, Trikon, Rāśi, Panchswara, Yogini, Pind,
Nausargik, Asht Varg, Sandhya, Pachak, Tara etc. But in our view
all these Dashas are not appropriate.

Vimshottari

12-14. Beginning from Kritika, the Lords of Dashas are
Sūrya, Candr, Mangal, Rahu, Guru, Śani, Budh, Ketu and
Śukr in that order. Thus, if the Nakshatras from Kritika to
the Janm Nakshatr are divided by nine, the remainder will
signify the Lord of the commencing Dasha. The remaining Dashas
will be of the Grahas in the order, given above. In Kali Yuga
the natural life-span of a human being is generally taken, as
120 years. Therefore Vimshottari Dasha is considered to be the
most appropriate and the best of all Dashas.

15. The periods of Dashas of Sūrya, Candr, Mangal, Rahu,
Guru, Śani, Budh, Ketu and Śukr are 6, 10, 7, 18, 16,
19, 17, 7 and 20 in that order.

16. To find out the remainder of the Dasha, operating at the
time of birth, first find out the expired portion of the Dasha
of the concerned Grah. This is done, as follows. Multiply the
Dasha period of the Grah concerned by the period of the stay of
Candr in Janm Nakshatr, that has expired and divide that amount
by the total period of the stay of Candr in that Nakshatr. The
figure in years, months etc. so arrived at will be the expired
period of the Dasha. If this figure is deducted from the total
period of the Dasha, we will get the balance of Dasha at the
time of birth.

Ashtottari

17-20. Maharishi Parashar said. O Brahmin, the sages have
recommended the adoption of Ashtottari, when Rahu not being in
Lagn, in any other Kendr, or Trikon to the Lord of the Lagn.
From 4 Nakshatras from Ardra commences the Dasha of Sūrya,
from 3 after that begins the Dasha of Candr, 4 after that will
bring the Dasha of Mangal, 3 after that the Lord of Dasha will
be Budh, 4 therefrom will have Śani, as the Dasha Lord, 3
thereafter the Lord will be Guru, Rahu will be the Lord of the
Dasha 4 Nakshatras after that and then Śukr will take over
the lordship of the Dasha 3 Nakshatras from the last one
mentioned above. The Lord of the Dasha at birth will be
determined by counting in this order up to the Janm Nakshatr.
The duration of Ashtottari Dasha for Sūrya, Candr, Mangal,
Budh, Śani, Guru, Rahu and Śukr are 6, 15, 8, 17, 10,
19, 12 and 21 in that order. Thus in this Dasha system only 8
Grahas play the role of Dasha Lords, Ketu having been denied
this privilege.

21-22. The Dashas of the various Grahas have been specified
above. In the case of malefic Grahas the Dasha span of one
Nakshatr is ¼ of the Dasha of the Grah. It is
1/3rd in the case of benefics. Thus the expired
portion of the Dasha is calculated, according to the method,
followed for Vimshottari Dasha, by multiplying the Bhayat, i.e.
the expired period of the stay of Candr in the Janm Nakshatr, by
the Dasha portion of the Janm Nakshatr and dividing it by
Bhabhog, i.e. the total period of the stay of Candr in the Janm
Nakshatr. Then the balance of Dasha at birth can also be
ascertained. If Uttarashadha happens to be the Janm Nakshatr,
the duration of its first three Padas is taken, as Bhabhog and
the Dasha calculations should be done accordingly. The Dasha and
calculations for Abhijit Nakshatr are done by taking the
4th Pad of Uttarashadha plus the 15th part
of the beginning of Shravan. For Shravan the Bhabhog would be
the total of its duration in Ghatikas minus the
1/15th part of the beginning of Shravan.

Shodshottari

23. It will be advisable to adopt the Shodshottari, if the
birth is in the day in Krishna Paksh (dark half of the month),
or at night in Shukla Paksh (bright half).

24-26. The Dasha may be adopted, when the Lagn is in the Hora
of Candr with birth in the Krishna Paksh, or, when Lagn is in
the Hora of Sūrya with birth in the Shukla Paksh. Count the
number of Nakshatras from Pushya to the Janm Nakshatr. Divide
this number by 8. The remainder will indicate the Dashas of
Sūrya, Mangal, Guru, Śani, Ketu, Candr, Budh and
Śukr. The Dashas of the above Grahas are of 11, 12, 13, 14,
15, 16, 17 and 18 years.

Dwadashottari

27-28. This Dasha system will be appropriate for one, whose
Lagn is in the Navāńś of Śukr. Count from
Janm Nakshatr to Revati. Divide this number by 8. The remainder
will indicate the Dasha of the Grah concerned. The Dasha order
is Sūrya, Guru, Ketu, Budh, Rahu, Mangal, Śani, Candr.
The Dashas will be of 7, 9, 11, 13, 15, 17, 19 and 21 years of
the Grahas.

Panchottari

(29-30) This Dasha is considered suitable for those, whose
Lagn is Kark and also in the Kark Dvadashāńś.
Count from Anuradha up to the Janm Nakshatr and divide the
number by 7. The remainder will indicate the Dasha. The order of
the Dasha Lords is Sūrya, Budh, Śani, Mangal,
Śukr, Candr and Guru. The Dashas of the Grahas are 12, 13,
14, 15, 16, 17 and 18 years.

Shatabdik

(31-32) This Dasha system has been considered appropriate, if
Lagn is Vargottama. This happens, when Lagn in the
Rāśi Kundali and the Navāńś Lagn are in
the same Rāśi.

(33-34) Count from Revati to the Janm Nakshatr and divide
this number by seven. The remainder will indicate the Lords of
Dashas in this order: Sūrya, Candr, Śukr, Budh, Guru,
Mangal and Śani. Their Dashas will be of 5, 5, 10, 10, 20,
20 and 30 years.

Chaturashiti-sama

35-36. Chaturashiti-sama Dasha is considered appropriate in
cases, where the Karm’s Lord is placed in Karm. Count from Swati
to the Janm Nakshatr and divide this number by 7. The remainder
will indicate the Dasha Lords in the following order:
Sūrya, Candr, Mangal, Budh, Guru, Śukr and Śani.
The Dasha period of each Grah is 12 years.

Dwisaptati-sama

37-39. This Dasha system is considered suitable in cases,
where the Lord of Lagn is in Lagn, or in Yuvati. Count from Mul
to the Janm Nakshatr and divide the number by 8. The remainder
will determine the Dasha Lords in the following order:
Sūrya, Candr, Mangal, Budh, Guru, Śukr, Śani and
Rahu. In this Dasha system all the eight Grahas have Dashas of 9
years each.

Shastihayani

40-41. This Dasha may be adopted in cases, where Sūrya
is posited in Lagn. The order of Dasha Lords in this system is,
as follows: Guru, Sūrya, Mangal, Candr, Budh, Śukr,
Śani and Rahu. The following shows the Nakshatras, falling
under the various Dasha Lords. The Dashas of Guru, Sūrya
and Mangal are of 10 years. The remaining Grahas have Dashas of
6 years each. Guru (Ashvini, Bharani, Kritika, Punarvasu),
Sūrya (Rohini, Mrigashira, Ardra, U.Ashadha), Mangal
(Pushya, Aslesha, Magha, Revati), Candr (P.Phalguni, U.Phalguni,
Hast), Budh (Swati, Vishakah, Anuradha), Śukr (Jyeshtha,
Mul, P.Ashadha), Śani (Abhijit, Shravan, Dhanishtha), Rahu
(Shatabhisha, P.Bhadra, U.Bhadra).

Shat-trimshat-sama

42-43. Count from Shravan to the Janm Nakshatr and divide the
number by 8. The remainder 1 etc. will indicate the Dasha Lords,
whose order will be, as follows: Candr, Sūrya, Guru,
Mangal, Budh, Śani, Śukr and Rahu. Their Dashas will
be 1, 2, 3, 4, 5, 6, 7 and 8 years. If the birth is during the
day and Lagn is in the Hora of Sūrya and, if the birth is
at night and Lagn is in the Hora of Candr, adoption of this
system would be preferable.

Kaal

44-49. 5 Ghatikas before the sight of the semi-disk of the
setting Sūrya and 5 Ghatikas after that and 5 Ghatikas
before and after the rising of Sūrya, that is 10 Ghatikas
in the evening and 10 Ghatikas in the morning, respectively. The
total period of both these Sandhyas (twilight) is said to be 20
Ghatikas. The 20 Ghatikas of the night have been given the name
Purna and the 20 Ghatikas of the day have been given the name
Mugdha. The Sandhya at the time of sunrise is called Khanda and
the Sandhya at the time of sunset is said to be Sudh. Both of
these Sandhyas are of 10 Ghatikas each. If the birth is in
Purna, or Mugdha, its past Ghatikas should be multiplied by 2
and the product should be divided by 15. The figure so arrived
at should be converted into years, months etc. By multiplying it
by the serial number of Sūrya and other Grahas in their
normal order, we will get the Kaal Dasha of these Grahas. If the
birth is during Sandhya, then its past Ghatikas should be
multiplied by 4 and the product divided by 15. The figure so
arrived at in terms of years, months etc. should be multiplied
by the serial number of Sūrya and the other Grahas to get
the Kaal Dasha of all the nine Grahas.

Chakr

50-51. If the birth is at night, the Dasha will commence from
Lagn Rāśi. If the birth is during the day, the Dasha
will start from the Rāśi, in which the Lord of Lagn is
placed. If the birth is during Sandhya, the Dasha will begin
from the Rāśi of the second Bhava. The Dasha of each
Rāśi is 10 years. As it is the Dasha system of the 12
Rāśis in the Zodiac, it has been named, as Chakr
Dasha.

Kaal Chakr

52-53. Maharishi Parashar said. O Brahmin! Now, after making
obedience to Lord Shiva, I shall describe the Kala Chakr Dasha.
Whatever was related by Lord Shiva to Goddess Parvati, is being
explained by me for the use of sages to be utilized for the
welfare of the people.

54-55. By drawing vertical and horizontal lines, prepare 2
Kundalis, Savya and Apsavya, of 12 apartments (Kosthas) each.
From the second Kostha in each Kundali fix the Rāśis
Mesh, Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik,
Dhanu, Makar, Kumbh, Meen. Then Nakshatras may be incorporated
in the manner, indicated hereafter. These Kundalis, indicative
of the 12 Rāśis, are called Kala Chakr.

56-58. Write Ashvini, Bharani and Kritika in the Savya Chakr
and Rohini, Mrigashira, Ardra in the Apsavya. Then incorporate
the three following Nakshatras, Punarvasu, Pushya and Aslesha in
the Savya and Magha, Purvaphalguni and Uttaraphalguni in the
Apsavya. Then incorporate the three following, Hast, Chitra and
Swati in the Savya and Vishakah, Anuradha and Jyeshtha in the
Apsavya. Then incorporate Mul, Purvashadha and Uttarashadha in
the Savya and Shravan, Dhanishtha and Shatabhisha in the
Apsavya. Finally incorporate the last three Nakshatras,
Purvabhadrapad, Uttarabhadrapad and Revati in the Savya Chakr.
Now there will be 15 Nakshatras in the Savya and 12 Nakshatras
in the Apsavya, (because for the 12 Rāśis there are 12
Padas of 3 Nakshatras, the Navāńśas). The Padas
of Ashvini, Punarvasu, Hast, Mul, Purvabhadrapad, Kritika,
Aslesha, Swati, Uttarashadha and Revati of the Savya should be
reckoned in the same manner, as the Padas of Ashvini.

59. Now I shall describe in detail, how the Deha and Jiva
should be reckoned in the Padas (quarters) of the
Nakshatras.

60. In the first Pad of Ashvini Mesh is indicative of Deha
(body) and Dhanu is indicative of Jiva (life). And the Lords of
Mesh, Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik and
Dhanu are Lords of the Dashas in the order, as described
before.

61. In the second Pad of Ashvini Makar is Deha and Mithun is
Jiva and the Lords of the nine Rāśis from Makar to
Mithun are Lords of the Dashas.

62. In the third Pad of the ten Nakshatras, beginning from
Ashvini, Vrishabh is Deha and Mithun is Jiva. The Lords of the
Rāśis Vrishabh, Mesh, Meen, Kumbh, Makar, Dhanu, Mesh,
Vrishabh and Mithun are Lords of the Dashas in that order.

63-64. For the 4th Pad of the 10 Nakshatras,
beginning from Ashvini, Kark is Deha and Meen is Jiva and the
Lords of the nine Rāśis from Kark to Meen are the
Lords of Dashas.

65. In the four Padas of the 5 Nakshatras, Bharani, Pushya,
Chitra, Purvashadha and Uttarabhadrapad, Deha and Jiva are the
same, as for Bharani.

66. In the first Pad of Bharani Vrischik is Deha and Meen is
Jiva and the Lords of the Rāśis Vrischik, Tula, Kanya,
Kark, Simh, Mithun, Vrishabh, Mesh and Meen are the Lords of
Dashas in this order.

67. In the 2nd Pad of Bharani Kumbh is Deha and
Kanya is Jiva and the Lords of Kumbh, Makar, Dhanu, Mesh,
Vrishabh, Mithun, Kark, Simh and Kanya are the Lords of Dashas
in that order.

68. In the 3rd Pad of Bharani Tula is Deha and
Kanya is Jiva and Lords of the Rāśis Tula, Vrischik,
Dhanu, Makar, Kumbh, Meen, Vrischik, Tula and Kanya are the
Dasha Lords in this order.

69. In the 4th Pad of Bharani Kark is Deha and
Kumbh is Jiva and the Lords of the Rāśis Kark, Simh,
Mithun, Vrishabh, Mesh, Meen, Kumbh, Makar and Dhanu are the
Dasha Lords in this order.

71-72. O Brahmin! I have thus given you the description of
Savya Chakr. Now I shall give the description of Apsavya Chakr.
Prepare a similar chart of 12 apartments and from the
2nd apartment onwards place the Rāśis from
Vrischik onwards in the reverse order. In this chart Deha and
Jiva would be the same for Rohini, Magha, Vishakah and Shravan,
as for Rohini.

73-76. In the first Pad of Rohini Kark is Deha and Dhanu is
Jiva. The Lords of the Rāśis Dhanu, Makar, Kumbh,
Meen, Mesh, Vrishabh, Mithun, Simh and Tula will be the Dasha
Lords in this order. In the 2nd Tula will be Deha and
Kanya the Jiva and the Lords of the Rāśis Kanya, Tula,
Vrischik, Meen, Kumbh, Makar, Dhanu, Vrischik and Vrischik will
be the Dasha Lords. In the 3rd Kumbh will be Deha and
Kanya Jiva. The Lords of the Rāśis Kanya, Simh, Kark,
Mithun, Vrishabh, Mesh, Dhanu, Makar and Kumbh will be the Dasha
Lords. In the 4th Vrischik will be Deha and Meen Jiva
and the Lords of the Rāśis Meen, Mesh, Vrishabh,
Mithun, Simh, Kark, Kanya, Tula and Vrischik will be the
Lords.

77. In the 4 Padas of the Apsavya Nakshatras Mrigashira,
Ardra, Purvaphalguni, Uttaraphalguni, Anuradha, Jyeshtha,
Dhanishtha and Shatabhisha the Deha and Jiva and the Dasha Lords
will be the same, as for Mrigashira.

78-81. In the first Pad of Mrigashira Kark is Deha and Meen
is Jiva and the Lords of the Rāśis Meen, Kumbh, Makar,
Dhanu, Vrischik, Tula, Kanya, Simh and Kark will be the Dasha
Lords in this order. In the 2nd Vrishabh is Deha and
Mithun is Jiva and the Lords of the Rāśis Mithun,
Vrishabh, Mesh, Dhanu, Makar, Kumbh, Meen, Mesh and Vrishabh
will be the Dasha Lords. In the 3rd Makar is Deha and
Mithun is Jiva and the Lords of the Rāśis Mithun,
Simh, Kark, Kanya, Tula, Vrischik, Meen, Kumbh and Makar will be
the Dasha Lords. In the 4th Mesh will be Deha and
Dhanu Jiva and the Lords of the Rāśis Dhanu, Vrischik,
Tula, Kanya, Simh, Kark, Mithun, Vrishabh and Mesh will be the
Dasha Lords.

82. Maharishi Parashar said. O Brahmin! The description of
the Deha and Jiva of the Padas of the Apsavya Nakshatras and the
Dasha Lords is the same, as narrated by Lord Mahadeva to Goddess
Parvati.

83. Maitreya said. O Venerable Maharishi Parashar! Now please
guide me about the Dasha spans of the Dasha Lords, described by
you. Please also demonstrate, how the commencement of the Dasha,
its expired and the remaining periods at the birth are to be
calculated.

84. Maharishi Parashar said. 5, 21, 7, 9, 10, 16 and 4 years
are the Dasha spans of Sūrya, Candr, Mangal, Budh, Guru,
Śukr and Śani.

85-86. The span of life of a person is determined from the
Padas (Ańśas) of the Nakshatr at the time of birth, or
the time of query and the years allotted to the 9
Rāśis, commencing from it (the Pad of the Nakshatr).
Some sages are of the view, that the person will enjoy full span
of life (Purna Ayu), if his birth is at the commencement of the
Padas, will have middle span of life (Madhaya Ayu), if the birth
is in the middle of the Padas and short span of life (‘Alap
Ayu’), or will face death-like sufferings, if the birth is at
the end of the Padas of the Nakshatr.

87-88. According to this principle, we should be acquainted
with the Padas of the Nakshatras. Now I shall tell you, how the
calculations are made, according to the proportion of the Padas
of a Nakshatr. The number of Ashvini etc., whichever may be the
past Nakshatras, should be divided by 3. Thereafter the
remainder should be multiplied by 4. To the figure so made
available the Pad of the present Nakshatr should be added. The
product will be the Navāńś from Mesh onwards.

89. The number of years (Purna Ayu) are, as under. For the
Ańś in Mesh 100 years, in Vrishabh 85 years, in Mithun
83 years, in Kark 86 years. The number of years will be the same
for Rāśis, situated the 5th and
9th to them.

90-91. Multiply the past Ghatikas, Palas etc. of the Pad of
the Nakshatr, in which a person is born, by the existing Dasha
years and divide it by 15. The result will indicate the expired
period of the Dasha in years, months etc. By deducting it from
the total number of years allotted, we get the balance of Dasha
at birth. The Dasha should be taken, as commencing from that
Rāśi.

92. Multiply the past Ghatikas, Palas etc. of the present
Pad of the Nakshatr by the number of years and divide the
product by the fourth part of Bhabhog. The years etc. so
obtained may then be deducted from the total Dasha period. The
result will be the balance of Dasha at birth in years, months
etc.

93. The past Kalas (minutes) of the Navāńś, in
which Candr may be placed, should be multiplied by the years,
allotted to the Dasha and the product should be divided by 200.
The resulting years etc. will be the expired portion of the
Dasha. By deducting them from the total number of years the
balance of the Dasha at birth is obtained.

94-95. In the Savya Chakr the first Ańś is called
Deha and the last Jiva. The opposite is the case in the Apsavya
Chakr. Therefore the calculations should be based on the Deha
etc. in the Savya Chakr and on the Jiva etc. in Apsavya.

We give below the Savya and Apsavya Kaal Chakr Charts. For
Example. The birth is in Mrigashira 4th Pad. It is in
the Apsavya Kaal Chakr. The Lord of Deha is Mangal and that of
Jiva is Guru. The Bhabhog of Mrigashira is 59/31 (59 Ghatikas 31
Palas) and Bhayat is 58/15 (58 Ghatikas 15 Palas). ¼ of
the Bhabhog comes to 14/52/44. That would be the value of one
Pad. Multiplying this by 3 will get Ghatikas of 3 Padas, namely
44/38/15. Deducting this from Bhayat, the past Ghatikas, Palas
etc. of the 4th Pad will be 13/36/45. The full Dasha
years are 100. Multiplying this by 13/36/45 we get
1300/3600/4500 = 1361/15. This divided by 15 will give the
expired period at birth, namely 90 years and 9 months. See the
Kaal Chakr. There we count from Jiva etc. to Deha. In the
4th Pad of Mrigashira Jiva is in Dhanu and Deha in
Mesh. Therefore, by deducting the total of years from Dhanu to
Mithun, namely 77, from 90 years 9 months, we get the expired
period of Vrishabh, namely 13 years and 9 months. By deducting
this from the present 16 years of Śukr, we will get 2 years
and 3 months, as the balance of Dasha at birth. Accordingly,
like Vimshottari Dasha, the order of Dasha will be Vrishabh,
Mesh, Dhanu, Vrischik etc.

For Example. Suppose, that at the time of birth of a person
in Kritika Nakshatr the longitude of Candr (Candr Spast) is
1r4°50’. This converted into Kalas will be 2090 at
birth. The Dasha should be taken, as commencing from that.
Divide the Kalas by 800 (1 Nakshatr). The result will be the
2nd Nakshatr, namely Bharini and the remainder will
be 490. These will be the past Kalas of Kritika. There are 200
Kalas in one Pad (Navāńś). Divide 490, the past
Kalas of Kritika, by 200. We will then get 2, as past Padas and
the remainder 90 will represent the past Kalas of the present
Nakshatr. By multiplying this by 83, the Dasha years, we will
get 7470, which, divided by 200, will indicate the expired
portion of the Dasha, as 37 years, 4 months and 6 days. By
deducting the years of Dehāńś, commencing from
Vrishabh, in the order Vrishabh, Mesh, Meen, Kumbh (16+7+10+4 =
37), we will get 0 years, 4 months and 6 days. This will be the
expired portion of Makar. Deducting this from 4, the Dasha
period of Makar, we get the balance of the Dasha of Makar,
namely 3 years, 7 months and 24 days. See in this connection the
Savya Kaal Chakr.

Gati of Rāśis in the Kaal Chakr

96-98. There are three kinds of movements (Gati) of the
Rāśis in the Kaal Chakr, namely Manduki, Markati and
Simhavlokan. The movement of one Rāśi by jumping over
one Rāśi is known, as Manduki Gati. Backward movement
to the previous Rāśi is called Markati Gati. The
movement of a Rāśi to the 5th and
9th Rāśi is said to be Simhavlokan.

99-100. Movement from Kanya to Kark and from Simh to Mithun
is Manduki Gati. Movement from Simh to Kark is Markati Gati.
Movement from Meen to Vrischik and from Dhanu to Mesh is called
Simhavlokan Gati.

Effects of Dashas of Rāśis, as a Result of these
Gati

101-102. The effects of the Dasha of the Rāśis with
Manduki Gati in the Savya Chakr are distress to friends,
relations, parents and elders and there is likely to be cause
for trouble from poison, weapons, thieves and enemies. In the
Manduki Dasha of the Gati of a Rāśi from Simh to
Mithun there is the likelihood of the death of the mother, or
self, trouble from Government and possibility of brain
fever.

103. The effects of the Dasha of Rāśi with Markati
Gati in the Savya Chakr are loss of wealth, agricultural
products and animals, death of father, or an elderly close
relation and feeling of lethargy.

104-105. The effects of the Dasha of the Rāśis with
Simhavlokan Gati in the Savya Chakr are possibility of injury
from animals, loss of amity with friends, distress to near
relations, drowning in a well, fall from animals, possibility of
harm from poison, weapons and diseases and destruction of
residential dwelling.

106-108. In the Dasha of the Rāśis with the Manduki
Gati in the Apsavya Chakr the effects will be distress to wife
and conditions, loss of children, possibility of feverish
conditions and loss of position. In the Dasha of the
Rāśis with the Markati Gati there may be danger from
watery places, loss of position, distress from father,
punishment from Government and wandering in the forests; with
the Simhavlokan there may be destruction of the dwelling and
death of father etc.

109-111. If the movement is from Meen to Vrischik, the native
may suffer from fever; if from Kanya to Kark, there may be loss
of brothers and kinsmen; if from Simh to Mithun, there may be
ill health of the wife; if from Simh to Kark, the native may
die; if from Dhanu to Mesh, there may be death of uncles and
similar relations. If the Rāśi is yuti with a malefic,
adverse conditions may be expected in the Dasha of the
Rāśi. Favourable effects will be felt in its Dasha, if
the Rāśi is yuti with a benefic.

112-113. O Brahmin! In the Kaal Chakr Dasha favourable and
unfavourable effects may be predicted, after taking into account
the directions of the Rāśis and Grahas.

114-119. If the movement is from Kanya to Kark, good results
are realized in places, located in the East and at that time
journeys to the places in the North prove fruitful. Unfavourable
effects will be felt in places, located in the West and the
South. It will be advisable not to undertake journeys in those
directions in the Dasha of these Rāśis. If the
movement is from Simh to Mithun, no journey should be undertaken
to places, located in the East. However, the journeys to the
South-West will prove fruitful in the Dasha of those
Rāśis. If the movement is from Kark to Simh, journeys
during that period to the South will prove unfavourable and
result in loss and the native has to return from the South to
the West. If the movement is from Meen to Vrischik, there will
distress, if the native goes to the North. The same would
happen, if the movement is from Dhanu to Makar. There may be ill
health, imprisonment, or death, if the movement is from Dhanu to
Mesh. There may be gains, comforts and property and marriage, if
the movement is from Dhanu to Vrischik. It will not be advisable
to undertake journeys to the West during the related period, if
the movement is from Simh to Kark. Favourable results should be
predicted, if the Rāśis are yuti with benefics and
adverse, if the Rāśis are yuti with malefics.

120-122. According to the above-mentioned Kaal Chakr, the
person, born in the Ańśas of the various
Rāśis, will be, as under. Mesh Ańś brave and
a thief, Vrishabh wealthy, Mithun learned, Kark king, Simh
respected by king, Kanya learned, Tula minister, or adviser,
Dhanu sinful, Kumbh businessman, Meen wealthy.

123-128. If the Deha, or Jiva Rāśis are yuti with
Sūrya, Mangal, Śani, or Rahu, the native will die.
Worse results may be expected, if the Deha and Jiva
Rāśis are yuti with two, or all of them. If there is a
malefic in Deha Rāśi, the native suffers ill health; a
malefic in a Jiva Rāśi will make the native very
timid. If the Deha and/or Jiva Rāśi are yuti with two
malefics, there will be distress and diseases. Three malefics
in the Deha and/or Jiva Rāśi will cause premature
death. Four malefics in the Deha and Jiva Rāśi will
cause definite death. If both the Deha and Jiva Rāśis
are occupied by malefics, there will be fear from king and
thieves and death of the native. If Sūrya is in the Deha,
or Jiva Rāśi, there will be danger from fire. Candr in
the Deha, or Jiva Rāśi will cause danger from water,
Mangal fear from weapons, Budh fear from windy troubles,
Śani fear from Gulma (a disease), Rahu and Ketu fear from
poison. If the Deha, or Jiva Rāśis are occupied by
Budh, Guru and Śukr, the native will be wealthy, will enjoy
all kinds of comforts and will have good health. Mixed results
may be expected, if the Deha and Jiva Rāśis are
occupied by both benefics and malefics.

129-130. In the Dasha of the Rāśis, owned by
malefics, the body and soul will be in distress. The effects
will be favourable in the Dasha of the Rāśis, owned by
benefics. If a malefic Rāśi is occupied by a benefic
Grah, or, if a benefic Rāśi is occupied by a malefic
Grah, the effects will be of a mixed nature.

Effects of Kaal Chakr Dasha of the Rāśis in Lagn
and other Bhavas.

131-132. In the Kaal Chakr Dasha of the Rāśi in
Lagn the body remains healthy and the native spends a life with
many kinds of comforts. If the Lagn Rāśi is a benefic
one, the good effects are realized fully. If the Lagn
Rāśi is a malefic Rāśi, there is likelihood
of ill health. If a Grah in exaltation, or in its own
Rāśi occupies Lagn, the native is respected by the
king, or government and acquires wealth.

133-134. In the Chakr Dasha of the Rāśi in Dhan the
native receives good food, enjoys happiness of wife and
children, gains wealth, achieves progress in the educational
sphere, becomes a clever conversationalist and moves in good
society. If the Rāśi be a benefic, good effects are
realized in full, otherwise the effects would be of a mixed
nature.

135-136. Happiness from co-borns, valour, patience, comforts,
acquisition of gold, ornaments and clothes and recognition by
the king, or government, are the effects in the Kaal Chakr Dasha
of the Rāśi in Sahaj. If the Rāśi is a
benefic, the good results are realized in full, otherwise
adverse effects may also be experienced.

137-138. Good relations with kinsmen, acquisition of land,
houses, or a kingdom, conveyances and clothes and enjoyment of
sound health, are the effects of the Chakr Dasha of the
Rāśi in Bandhu. If the Rāśi is a benefic
one, the good effects are realized in full. If it is a malefic
Rāśi, adverse results are also experienced.

139-140. Being blessed with wife and children, favours from
Government, enjoyment of sound health, good relations with
friends, achievement of fame, good progress in the educational
sphere, patience and valour are the effects of the Chakr Dasha
of the Rāśi in Putr. If the Rāśi is a
benefic one, the good results are enjoyed in full. If the
Rāśi is a malefic one, adverse effects are also
experienced.

141-142. Danger from the king, fire and weapons and the
possibility of suffering from diabetes, Gulma and jaundice are
the effects in the Chakr Dasha of the Rāśi in Ari. If
the Rāśi is a malefic one, the above adverse effects
will be experienced in full. There will be some mitigation of
the evil effects in the case of a benefic Rāśi.

143-144. Marriage, conjugal happiness, being blessed with
children, gain of agricultural products, cows and clothes,
favours and recognition from the king and achievement of fame,
are the effects in the Chakr Dasha of the Rāśi in
Yuvati. The beneficial results will be experienced in full, if
the Rāśi is a benefic one. Meagre good effects will be
realized in the case of a malefic Rāśi.

145-146. Destruction of a residential house, distress, loss
of wealth, poverty and danger from enemies are the effects of
the Chakr Dasha of the Rāśi in Randhr. The adverse
effects will be realized in full, if the Rāśi is a
malefic one. Some mitigation in evil effects may be expected in
the case of a benefic Rāśi.

(147-157) …

…Char

158-166. Now I will tell you about the working out of the
Dasha years of Vrischik and Kumbh. If both the Lords of the two
Rāśis, Vrischik and Kumbh, are placed in their own
Rāśis, their Dasha will be of 12 years. Otherwise the
Dasha will be of the number of years, indicated by the number,
counted from that Rāśi to the Rāśi, occupied
by its Lord. If one Grah be in his own Rāśi and the
other in any other Rāśi, the Dasha will be of the
number of years counted, from the above first Rāśi to
the other. If the Lords are in different Rāśis, the
counting is to be done up to the Rāśi, which is
stronger. The Rāśi, which has a Grah, placed in it, is
considered more powerful than the Rāśi without a Grah
in it. If both are with Grahas in them, the one with more Grahas
would be considered more powerful. If both Rāśis are
occupied by an equal number of Grahas, the strength of the
Rāśi itself should be taken into account. The
principle for considering the Bal of the Rāśi is, that
the Fixed Rāśi is considered stronger than the Movable
one and the Dual Rāśi is considered more powerful than
the Fixed Rāśi. If there is equality in the strength
of the Rāśis, then to determine the number of years of
Dasha counting should be done up to the Rāśi with
bigger number. If one Rāśi is occupied by a Grah in
exaltation, the counting should be done up to that
Rāśi only. In addition 1 should be added in the
number of years in the case of a Rāśi with an exalted
Grah and 1 should be deducted from the number of years in the
case of a Rāśi with a Grah in debilitation. The
prediction should be made after calculating the Dashas in this
manner.

167. If the Rāśi in Dharm Bhava is in an odd Pad,
the counting should be from the Rāśi in the Lagn
onwards. The counting would be in the reverse order, if the Pad
is even. The Dashas of Rāśis have to be fixed, keeping
this in view.

For Example. In the above Tula is the Rāśi in Dharm
Bhava in an odd Pad. Amongst the Lords of Lagn, Śani and
Rahu, Rahu is associated with a Grah. Therefore Rahu is more
powerful than, Śani. Therefore counting should be done up
to Rahu. Kumbh is in even Pad, therefore counting has to be done
from Kumbh up to Rahu in the reverse order, by which the Char
Dasha for Kumbh would come to 8 years. Mesh is in odd Pad.
Therefore the Char Dasha for Mesh will be one year. The Dasha of
other Rāśis should be calculated in the same
manner.

Sthir

168-169. Maharishi Parashar said. Now I am going to describe
the Sthir Dasha. In this Dasha system 7, 8 and 9 years are the
Dasha spans of the Movable (Char), Fixed (Sthir) and Dual
(Dvisva Bhava) Rāśis. In this system the Dasha of the
12 Rāśis begins from the Brahm Grah Ashrit
Rāśi. The Dashas are counted onwards from the odd
Rāśis and in the reverse order from the even
Rāśis.

170-173. Maitreya said. O great Sage! Now please enlighten me
how the Brahm Grah is picked out in a chart. Maharishi Parashar
said. From amongst the Lords of Ari, Randhr and Vyaya the Grah,
who may possess the greatest strength and is placed in Lagn, or
in Yuvati with strength, the one, placed in an odd
Rāśi within sixth Bhava from the Bhava concerned, is
called the Brahm Grah. The Lord of Randhr in Randhr is also
accepted, as Brahm Grah. If Śani, or Rahu/Ketu obtain
Brahmatva (qualifications of Brahm Grah), they become Brahm
Grah. If a number of Grahas obtain Brahmatva, the one with the
largest number of degrees would become Brahm Grah. If there is
parity in the degrees of such Grahas, the most powerful amongst
them would become Brahm Grah.

Yogardha

174. The spans of Dashas of the Rāśis in the
Yogardha Dasha system are half of the total of the spans of Char
and Sthir Dashas. The Dasha will commence from the
Rāśi of Lagn, or Yuvati, whichever is stronger. The
order of the Dashas of the 12 Rāśis will be counted
onwards, if the opening Dasha Rāśi is an odd one. If
it be an even Rāśi, the Dashas will be in reverse
order.

Kendradi

175-176. In this system there are Dashas of Fixed
Rāśis in the Kendr etc. from Lagn, or from Yuvati,
whichever is stronger. If Lagn, or Yuvati with strength is
placed in an odd Rāśi, the Kendr etc. are counted in
the onward order. If it be in an even Rāśi, the
counting will be in the backward, or reverse order. In them also
the Dashas would be in the order of comparative strength of the
Rāśis. The order of Dashas would be the same, as
reckoned from the Atma Karak. The spans of Dashas would be the
same, as they are in the Char Dasha. In calculating the years of
Dashas of Grahas, counting is done from the Grah to his own
Rāśi. The years of Dashas would be the number, arrived
at by counting up to the Rāśi of the Grah, which is
stronger, or more in number.

177. If a Grah owns two Rāśis, the Dasha years will
be equal to the number, which is greater, when counted from the
Rāśi, occupied by him.

Notes. Under this system Dashas are of two kinds, namely Lagn
Kendradi and Atma Karak Kendradi. There are also Kendradi
Rāśi Dasha, or Kendradi Grah Dasha in both the Dasha
systems, mentioned above.

Karak

178. The system, under which the first Dasha is of the Atma
Karak and the subsequent Dashas are of the remaining 7 Karakas
in their order is known, as Karak Dasha. In this system the
Dasha years are equal to the number of Rāśis, counted
from Lagn up to the Karak concerned.

Manduk

179-180. Under the Manduk Dasha system the Dasha commences
from Lagn, or Yuvati Bhava, whichever is stronger. If the
Rāśi of commencement is an odd Rāśi, the
Dashas of 3 Movable, 3 Fixed and 3 Dual Rāśis will be
counted in the onwards order. They will be in the reverse order
in the case of an even Rāśi. In this system the Dasha
years will be the same, as in Sthir Dasha. In this system every
Dasha is of the next 3rd Rāśi.

Shula

181-182. Some sages have designed the Shula Dasha for
determining the time of death. In this system the Dasha
commences from Dhan, or Randhr, whichever is stronger. If the
Rāśi is an odd one, the order of the Dasha
Rāśis will be onwards. It will be backwards in the
case of an even Rāśi. The Dasha years in this system
are, as adopted for the Sthir Dasha. There is a possibility,
that death appears in the Dasha of the Marak Rāśi,
which has greater strength.

Trikon

183-184. In this system the first Dasha commences from the
strongest amongst the Rāśis in Kon (Trikon) to Lagn
(Tanu, Putr and Dharm). This system is similar to the Char
Dasha. Here also the Dashas of the Rāśis will be in
the onwards order in the case of odd Rāśis and in the
reverse order in the case of even Rāśis. The Dasha
years will be similar to that of Char Dasha. It has been named
Trikon because of the commencement of the Dasha from the
Rāśis in Konas.

Dirga

185-187. In this system the order of the Dashas is, as
follows: the Rāśi, occupying Dharm, the
Rāśis, receiving a Drishti from the Rāśi in
Dharm, the Rāśi in Karm, the Rāśis,
receiving a Drishti from the Rāśi in Karm, the
Rāśi in Labh and the Rāśis, receiving a
Drishti from the Rāśi in Labh. As this system is
mostly based on Drishtis, it has been named, as Dirga Dasha.
Three different processes are adopted for the Movable, Fixed and
Dual Rāśis from Dharm, Karm and Labh. According to
them, Rāśi, which receives a Drishti from the Movable
Rāśi, is counted backwards and the Rāśi,
receiving a Drishti from the Fixed Rāśi, is counted
onwards. In the case of the Dual Rāśi, if it is odd,
the counting is onwards and the order is backwards in case of an
even Rāśi for the Rāśis, receiving a
Drishti.

Notes. The intention is, that from the point of view of
Drishti the process of Rāśi, receiving a Drishti,
should be started from the Rāśi, which is nearest. In
this connection readers may refer to Rāśi
Drishtikathan Adhyaya, Ch. 8, Verse 9 and the table after
that.

Lagnadi Rāśi Dasha

188-189. In this system there are Dashas of all the 12
Rāśis, including Lagn, in every Nakshatr. Consequently
the Bhayat at birth may be multiplied by 12 and then the product
should be divided by Bhabhog. The Rāśi, degree etc. so
available may be added to the longitude of Lagn. From the
Rāśi, becoming available by doing so, will start the
Dashas of the 12 Rāśis. (If that Rāśi is
odd, the counting will be onwards. It will be in the reverse
order, if the Rāśi is even)

190. For finding the balance of Dasha at birth, multiply the
expired degree etc. by the Dasha years of the first Dasha
Rāśi and divide it by 30. The years etc. so arrived at
may be deducted from the Dasha years. The result will indicate
the balance of Dasha at birth in years, months etc.

Panch Swar Dasha

191-194. Beginning from Akaradhi 5 Swaras (a, i, u, e, o),
write underneath them the Varnas in 6 lines. Leave out the
letters ‘ňa’, ‘ña’ and ‘ņa’, because they are
not used in names. If they are found in any name, ‘ga’ may be
substituted for ‘ňa’, ‘ja’ for ‘ña’ and ‘da’ for
‘ņa’ for working out the Dashas and making predictions. In
this manner the Swar, under which the first Varna of the name of
the native is found, will determine the order of the Dashas of
the five Swaras. Dashas are of 12 years for all the five Swaras.
In the Dasha of every Swar there will be Antar Dashas of all the
five Swaras in the same order.

Yogini

195-199. Maharishi Parashar said. O Brahmin! I have already
given you the description of Panch Swar Dasha. Now I will
acquaint you with the Yogini Dasha, as described by Lord
Mahadeva. There are 8 Yoginis, namely Mangal, Pingal, Dhanya,
Bhramari, Bhadrika, Ulka, Siddha and Sankat.

Candr, Sūrya, Guru, Mangal, Budh, Śani, Śukr
and Rahu are born from them. Add 3 to the Janm Nakshatr and
divide it by 8. The remainder will indicate the Yogini Dasha of
Mangal, etc. The Dashas are of 1, 2, 3, 4, 5, 6, 7 and 8 years.
The balance of Dasha at birth should be worked out from the
Bhayat and Bhabhog etc., as already explained earlier.

Pind, Ańś and Nisarg

201-202. The Pind, Ańś and Nisarg Dasha will be the
same, as Pindayu, Ańśayu and Nisargayu, the method of
determination of which has already been explained previously.
The order of Dashas will be, as follows. The first will be of
Lagn, Sūrya, or Candr, whoever is stronger. The subsequent
Dashas will be of Grahas in Kendr to them, then of Grahas in
Panaphara Bhavas and lastly in Apoklima Bhavas. The Dashas and
Antar Dashas of Lagn and the seven Grahas will also be in the
same order.

203. The effects of these Dashas will be in accordance with
Ashtak Varg Bal, which subject will be dealt with later. These
Dashas are also called Ashtak Varg Dashas.

Sandhya

204. Sandhya is the Dvadashāńś Ayurdaya of the
Param Ayurdaya (maximum possible life-span). In Sandhya Dasha
the Dasha of all the Rāśis from Lagn onwards is of
1/12 the years of Param Ayurdaya.

Pachak Dasha in Sandhya Dasha

205-206. By multiplying the Dasha years of Sandhya Dasha by 6
and dividing the product by 31, the years, months etc. so
arrived at may be put in one apartment of a Table. Thereafter
half of these years, months etc. may be written in the next
three apartments. The remaining 8 apartments may be filled in by
one third of the aforesaid years, months etc. In this manner
Pachak Dasha in Sandhya Dasha of every Bhava can be worked out
and predictions may be made from it.

Tar

207-209. O Brahmin! Some sages have given consideration to
Tar Dasha, which is like Vimshottari. In this Dasha Janm, Sampat
etc. in their order replace Sūrya, Candr etc., placed in
Kendras. This Dasha is applied in those cases only, where there
are Grahas in Kendras. If there are a number of Grahas, the
first Dasha will belong to the strongest amongst them.

210. O Brahmin! I have now completed the description of the
different kinds of Dashas. I will give the description of their
Antar Dashas (sub-periods) later.

Ch. 47. Effects of Dashas

1. Maitreya said. O Maharishi Parashar! You have told me
about the different kinds of Dashas. Now be kind enough to
enlighten me with the effects of Dashas.

2. Maharishi Parashar replied. O Brahmin! There are two
kinds of effects of Dashas: general and distinctive. The natural
characteristics of the Grahas cause the general effects and the
distinctive effects are realized by their placements etc.

3-4. The effects of the Dashas of the Grahas are in
accordance with their strength. The effects of a Grah in the
first Dreshkan are realized at the commencement of the Dasha.
The Grah in the second Dreshkan makes its effects felt in the
middle of the Dasha. The effects of the Grah in the third
Dreshkan are experienced at the end of the Dasha. If the Grah is
retrograde, these effects would be in the reverse order. The
Dasha effects of Rahu and Ketu, who are always retrograde, will
always be realized in the reverse order.

5-6. The effects are favourable, if at the commencement of
the Dasha the Dasha Lord is in Lagn, in his exaltation, own, or
a Shant Rāśi. The results are unfavourable, if the
Dasha Lord is in Ari, Randhr, or Vyaya Bhava, in his
debilitation, or in an inimical Rāśi.

7-11. During the Dasha of Sūrya there is acquisition of
wealth, great felicity and honours from the Government, if at
the time of birth Sūrya is in his own Rāśi, in
his exaltation Rāśi, in a Kendr, in Labh, be
associated with the Lord of Dharm, or the Lord of Karm and
strong in his Varg. The native will be blessed with a son
(children), if Sūrya is with the Lord of Putr. The native
will acquire elephants and other kinds of wealth, if Sūrya
is associated with the Lord of Dhan. The native will enjoy
comforts of conveyances, if Sūrya is associated with the
Lord of Bandhu. He attains a high position, like that of Army
Chief, by the beneficence of the king and enjoys all kinds of
happiness. Thus during the Dasha of a strong (and favourable)
Sūrya there are acquisitions of clothes, agricultural
products, wealth, honours, conveyances etc.

12-15. During the Dasha of Sūrya there will be
anxieties, loss of wealth, punishment from Government,
defamation, opposition by kinsmen, distress to father,
(in)auspicious happenings at home, distress to paternal and
maternal uncles etc., anxiety and inimical relations with other
people for no reason whatsoever, should Sūrya be in his
Rāśi of debilitation, be weak in Ari, Randhr, or
Vyaya, or be associated with malefic Grahas, or with the Lord of
Ari, Randhr, or Vyaya. There will be some favourable effects at
times, if in the above situations Sūrya receives a Drishti
from benefic Grahas. The effects will always be unfavourable,
when malefic Grahas give a Drishti to Sūrya.

16-22. O Brahmin! After describing the effects of the Dasha
of Sūrya in brief, I will now come to the effects of
Vimshottari Dasha of Candr. During the Dasha of Candr from its
commencement to the end there will be opulence and glory, good
fortune, gain of wealth, auspicious functions at home, dawn of
fortune, attainment of a high position in Government,
acquisition of conveyances, clothes, birth of children and
acquisition of cattle, should Candr be in her exaltation, in her
own Rāśi, in Kendr, in Labh, Dharm, or Putr, be
associated with, or receives a Drishti from benefics, be fully
powerful and is associated with the Lord of Karm, Dharm, or
Bandhu. There will be extraordinary gains of wealth and
luxuries, if such a Candr is in Dhan Bhava.

23-26. Should Candr be waning, or in her debilitation
Rāśi, there will be loss of wealth in her Dasha. If
Candr is in Sahaj, there will be happiness off and on. If Candr
is associated with malefics, there will be idiocy, mental
tension, trouble from employees and mother and loss of wealth.
If waning Candr is in Ari, Randhr, or Vyaya, or is associated
with malefics, there will be inimical relations with Government,
loss of wealth, distress to mother and similar evil effects. If
a strong Candr is placed in Ari, Randhr, or Vyaya there will be
troubles and good times off and on.

27-32. If Mangal is in his exaltation, in his Multrikon, in
his own Rāśi, in Kendr, in Labh, or Dhan Bhava with
strength, in a benefic Ańś (Navāńś) and
is associated with a benefic, there will be during his Dasha
acquisition of kingdom (attainment of a high administrative, or
political position in Government, gain of wealth and land,
recognition by Government), gain of wealth from foreign
countries and acquisition of conveyances and ornaments. There
will also be happiness and good relations with co-borns. If
Mangal with strength is placed in a Kendr, or in Sahaj, there
will be gain of wealth through valour, victory over enemies,
happiness from wife and children. There will, however, be a
possibility of some unfavourable effects at the end of the
Dasha.

33. If Mangal is in his debilitation Rāśi, weak, in
an inauspicious Bhava, or is associated with, or receives a
Drishti from malefics, there will be in his Dasha loss of
wealth, distress and similar unfavourable effects.

34-39½. In order to clarify the effects of the Dasha
of Rahu I shall first mention the exaltation and debilitation
Rāśis of Rahu and Ketu. The exaltation Rāśi
of Rahu is Vrishabh. The exaltation Rāśi of Ketu is
Vrischik. The Multrikonas of Rahu and Ketu are Mithun and Dhanu.
The own Rāśis of Rahu and Ketu are Kumbh and Vrischik.
Some sages have expressed the view, that Kanya is the own
Rāśi of Rahu and Meen is the own Rāśi of
Ketu. Should Rahu be in his exaltation Rāśi etc.,
there will be during the Dasha of Rahu great happiness from
acquisition of wealth, agricultural products etc., acquisition
of conveyances with the help of friends and Government,
construction of a new house, birth of sons (children), religious
inclinations, recognition from Government of foreign countries
and gain of wealth, clothes etc. If Rahu be associated with, or
receives a Drishti from benefics, be in a benefic Rāśi
and be in Tanu, Bandhu, Yuvati, Karm, Labh, or Sahaj, there will
be during his Dasha all kinds of comforts by the beneficence of
the Government, acquisition of wealth through a foreign
Government, or sovereign and felicity at home.

40-43. If Rahu is in Randhr, or Vyaya Bhava, there will be
during his Dasha all kinds of troubles and distress. If Rahu is
associated with a malefic, or a Marak Grah, or is in his
debilitation Rāśi, there will be loss of position,
destruction of his residential house, mental agony, trouble to
wife and children and misfortune of getting bad food. There will
be loss of wealth at the commencement of the Dasha, some relief
and gain of wealth in his own country and distress and anxieties
during the last portion of the Dasha.

44. Now I am going to describe the effects of the Dasha of
Guru, the great benefic and preceptor of the Gods.

45-48. If Guru is in his exaltation, his own Rāśi,
his Multrikon, in Karm, Putr, or Dharm Bhava, in his own
Navāńś, or in his exalted Navāńś,
there will be during his Dasha: acquisition of kingdom, great
felicity, recognition by Government, acquisition of conveyances
and clothes, devotion to deities and Brahmins, happiness in
respect of his wife and children and success in the performance
of religious sacrifices (oblations).

49-51. If Guru is in his debilitation Rāśi,
combust, associated with malefics, or in Ari, or Randhr, there
will be during his Dasha loss of residential premises, anxiety,
distress to children, loss of cattle and pilgrimage. The Dasha
will give some unfavourable effects at its commencement only.
During the later part of the Dasha there will be good effects,
like gain of wealth, awards from and recognition by
Government.

52. Now I will describe to you the effects of the Dasha of
Śani, who is considered the vilest and most inferior
amongst all the Grahas.

53-56. If Śani is in his exaltation, in his own
Rāśi, or in Multrikon, or friendly Rāśi, in
his own, or exalted Navāńś and in Sahaj, or Labh,
there will be during his Dasha recognition by Government,
opulence and glory, name and fame, success in the educational
sphere, acquisition of conveyances and ornaments etc., gain of
wealth, favours from Government, attainment of a high position,
like Commander of an Army, acquisition of a kingdom, benevolence
of goddess Lakshmi, gain of property and birth of children.

57-60. If Śani is in Ari, Randhr, or Vyaya, in his
debilitation Rāśi, or combust, there will be during
his Dasha ill effects from poison, injury from weapons,
separation from father, distress to wife and children, disaster,
as a result of displeasure of Government, imprisonment etc. If
Śani receives a Drishti from, or is associated with a
benefic, is placed in a Kendr, or in a Trikon, in Dhanu, or in
Meen, there will be acquisition of a kingdom, conveyances and
clothes.

61. Now I am going to describe the effects of the Dasha of
Budh, who is called a Kumar (in his teens) amongst all the
Grahas.

62-65. If Budh is in his exaltation, in his own, in a
friendly Rāśi, or in Labh, Putr, or Dharm, there will
be during his Dasha acquisition of wealth, gain of reputation,
improvement in knowledge, benevolence of Government, auspicious
functions, happiness from wife and children, good health,
availability of sweetish preparations, profits in business etc.
If Budh receives a Drishti from a benefic, is in Dharm, or is
the Lord of Karm, the aforesaid beneficial results will be
experienced in full and there will be great felicity
all-round.

66-70. If Budh is associated with a malefic, there will be
during his Dasha punishment by Government, inimical relations
with kinsmen, journey to a foreign country, dependence on others
and the possibility of urinary troubles. If Budh is in Ari,
Randhr, or Vyaya, there will be loss of wealth, due to
indulgence in lascivious activities, possibility of suffering
from rheumatism and jaundice, danger of thefts and malevolence
of Government, loss of land and cattle etc. At the commencement
of the Dasha of Budh, there will be gains of wealth, betterment
in the educational sphere, birth of children and happiness. In
the middle of the Dasha, there will be recognition from
Government. The last part of the Dasha will be distressful.

71. Now I will tell you about the Dasha of Ketu, who is a
headless trunk (Kabandha) amongst all the Grahas.

72-77. If Ketu is in a Kendr, a Trikon, or in Labh, in a
benefic Rāśi, in his exaltation, or in his own
Rāśi, there will be during his Dasha cordial relations
with the king, desired headship of a country, or village,
comforts of conveyances, happiness from children, gain from
foreign countries, happiness from wife and acquisition of
cattle. If Ketu is in Sahaj, Ari, or Labh, there will be in his
Dasha acquisition of a kingdom, good relations with friends and
opportunities for the acquisition of elephants. At the
commencement of the Ketu Dasha there will be Raj Yog. During the
middle portion of the Dasha there will be possibilities of
fearfulness and in the last part there will be sufferings from
ailments and journeys to distant places. If Ketu is in Dhan,
Randhr, or Vyaya, or receives a Drishti from a malefic, there
will be imprisonment, destruction of kinsmen and residential
premises and anxieties, company of menials and diseases.

78. Now I will describe the effects of the Dasha of
Śukr, who is the incarnate of intoxication, ecstasy,
delight and pride amongst all the Grahas.

79-82. If Śukr is in his exaltation, in his own
Rāśi, or in a Kendr, or a Trikon, there will be during
his Dasha acquisition of fancy clothes, ornaments, conveyances,
cattle and land etc., availability of sweet preparations every
day, recognition from the sovereign, luxurious functions of
songs and dances etc. by the benevolence of Goddess Lakshmi. If
Śukr is in his Multrikon, during his Dasha there will
definitely be acquisition of a kingdom, acquisition of a house,
birth of children and grandchildren, celebration of marriage in
the family, attainment of a high position, like the Commander of
an Army, visits of friends, recovery of lost wealth, property,
or kingdom.

83-84½. If Śukr is in Ari, Randhr, or Vyaya,
there will be during his Dasha inimical relations with kinsmen,
distress to wife, losses in business, destruction of cattle and
separation from relations.

85-87. If Śukr is in Bandhu, as Lord of Dharm, or Karm,
there will be during his Dasha attainment of rulership of a
country, or village, performance of pious deeds, like building
of reservoirs and temples and giving grains etc. in charity,
availability of sweet preparations every day, vigor in work,
name and fame and happiness from wife and children.

88-89. Similar are the effects of Śukr in his
sub-periods. If Śukr is Lord of Dhan, or Yuvati, there will
be during his Dasha physical pains and troubles. To get
alleviation from those troubles the native should perform
Shatarudriya, or Mrityunjaya Japa in the prescribed manner and
give in charity a cow, or female buffalo.

Ch. 48. Distinctive Effects of the Nakshatr Dasha, or of the
Dashas of the Lords (Vimshottari) of various Bhavas

1. If the Lord of Karm is placed in an auspicious Bhava in
his exaltation Rāśi etc., his Dasha effects will be
favourable. The effects will be adverse, if the Lord of Karm is
in his debilitation Rāśi and occupies an inauspicious
Bhava. This proves, that an inauspicious Grah in his exaltation
Rāśi etc. will not produce unfavourable results, if
placed in an auspicious Bhava and a benefic, being in his
debilitation Rāśi and being placed in an inauspicious
Bhava, will produce adverse effects. Now I will describe the
effects of the Dasha of the Lords of various Bhavas, who are
related to each other.

2-4. There will be physical well-being in the Dasha of the
Lord of Lagn, distress and possibility of death in the Dasha of
the Lord of Dhan, unfavourable effects in the Dasha of the Lord
of Sahaj, acquisition of house and land in the Dasha of the Lord
of Bandhu, progress in educational sphere and happiness from the
children in the Dasha of the Lord of Putr and danger from
enemies and ill health in the Dasha of the Lord of Ari.

5-8. There will be distress to wife and the possibility of
the death of the native in the Dasha of the Lord of Yuvati, the
possibility of death and financial losses in the Dasha of the
Lord of Randhr, improvement in the educational sphere,
religious-mindedness and unexpected gains of wealth in the Dasha
of the Lord of Dharm, recognition from and awards by the
Government in the Dasha of the Lord of Karm, obstacles in gains
of wealth and the possibility of diseases in the Dasha of the
Lord of Labh and distress and danger from diseases in the Dasha
of the Lord of Vyaya. A Grah, placed in an auspicious Bhava,
like Trikon etc., at the commencement of the Dasha, produces
favourable results in his Dasha. The Grah, placed in Ari,
Randhr, or Vyaya at that time, yields only adverse results
during his Dasha. It is therefore essential, that the placement
of a Grah at the time of birth and at the commencement of the
Dasha should both be taken into account for the assessment of
the Dasha effects.

14-17½. The Dasha of Ari’s, Randhr’s, or Vyaya’s Lord
also becomes favourable, if they get associated with the Lord of
a Trikon. If the Lord of a Kendr is in a Trikon, or the Lord of
a Trikon is in a Kendr, the Dasha of the Grah, yuti with either
of them, becomes favourable. The Dasha of a Grah, receiving a
Drishti from the Lord of a Kendr, or Trikon is also favourable.
If Dharm’s Lord is in Lagn and Lagn’s Lord is in Dharm, the
Dashas of both of them will produce extremely beneficial
results. There will be acquisition of a kingdom in the Dashas
of Lagn’s Lord and Karm’s Lord, if Karm’s Lord is in Lagn and
Lagn’s Lord is in Karm.

18-20. The Dasha of Sahaj’s, Ari’s and Labh’s Lord, of the
Grahas, placed in Sahaj, Ari and Labh and of the Grahas, yuti
with the above, will prove unfavourable. The Dasha of the
Grahas, associated with the Lords of Marak Bhavas, namely Dhan
and Yuvati, in Dhan, or Yuvati and the Dashas of the Grahas,
placed in Randhr, will produce unfavourable effects. Thus the
Dashas should be considered favourable, after taking into
account the placement of a Grah and his relationship of one Grah
with the other. (Rahu and Ketu give favourable results in Sahaj,
Ari and Labh).

Ch. 49. Effects of the Kaal Chakr

1-5. Maharishi Parashar said. O Brahmin! I am now going to
describe to you the effects of the Kaal Chakr Dasha.

During the Dasha of the Rāśi, owned, or occupied by
Sūrya, there will be ill health, due to the blood, or bile
troubles; … Candr, there will be gain of wealth and clothes,
name and fame and birth of children; … Mangal, there will be
bilious fever, gout and wounds; … Budh, there will be
acquisition of wealth and birth of children; … Guru, there will
be increase in the number of children, acquisition of wealth and
enjoyment; … Śukr, there will be acquisition of learning,
marriage and gain of wealth; … occupied by Śani, there will
be all kinds of adverse happenings.

The Effects of the Dashas on the Basis of the
Navāńś of each Rāśi

6-7. In the Kaal Chakr Dasha of Mesh in Mesh
Navāńś there will be distress, due to troubles,
caused by the pollution of blood. In the Dasha of Mesh in the
Navāńś of Vrishabh there will be increase in
wealth and agricultural product. In the Navāńś of
Mithun there will be advancement of knowledge. In the
Navāńś of Kark there will be acquisition of
wealth, in the Simh Navāńś danger from enemies,
in the Kanya distress to wife, in the Tula kingship, in the
Vrischik death and in the Dhanu acquisition of wealth. Such will
be the effects of the 9 Padas of Mesh. In assessing the net
effects the nature of the Grah, occupying the Rāśi,
should also be taken into account.

8-10. In the Dasha of Makar Navāńś in Vrishabh
there will be tendency to perform undesirable deeds along with
more adverse effects. In the Kumbh Navāńś there
will be profits in business, in the Meen success in all
ventures, in the Dasha of Vrischik Navāńś danger
from fire, in the Dasha of Tula Navāńś
recognition from Government and reverence from all, in the Dasha
of Kanya Navāńś danger from enemies, in the Dasha
of Kark Navāńś distress to wife, in the Dasha of
Simh Navāńś diseases of eyes and in the Dasha of
Mithun Navāńś obstacles in earning livelihood.
Such will be the effects of the 9 Navāńśas of
Vrishabh. Similar interpretation should be made of further
verses on this subject.

11-12. In Mithun in the Dasha of the Vrishabh Ańś
there will be acquisition of wealth, in the Dasha of Mesh
Ańś attacks of fever, in the Dasha of Meen
Ańś affectionate relations with maternal uncle, in the
Dasha of Kumbh Ańś increase in the number of enemies,
in the Dasha of Makar Ańś danger from thieves, in the
Dasha of Dhanu Ańś increase in the stock of weapons,
in the Dasha of Vrishabh Ańś injury by some weapon and
in the Dasha of Mithun Ańś enjoyment.

13-15. In Kark in the Dasha of Kark Ańś there will
be distress, … Simh displeasure of the sovereign, … Kanya
reverence from kinsmen, … Tula beneficence, … Vrischik creation
of obstacles by father, … Dhanu increase of learning and wealth,
… Makar danger from water, … Kumbh increase in the production of
agricultural products and in the Dasha of the Meen Ańś
acquisition of more wealth and enjoyment.

16-17. In Simh in the Dasha of the Navāńś of
Vrischik there will be distress and disputes, … Tula
extraordinary gains, … Kanya gains of wealth, … Kark danger from
wild animals, … Simh birth of a son, … Mithun increase of
enemies, … Vrishabh gains from sale of cattle, … Mesh danger
from animals and in the Dasha of Meen Ańś journeys to
distant places.

18-19. In Kanya in the Dasha of Kumbh Ańś there
will be acquisition of wealth, … Makar financial gains, … Dhanu
mingling with kinsmen, … Mesh happiness from mother, … Vrishabh
birth of children, … Mithun increase in enemies, … Kark love
with some woman, … Simh aggravation of diseases and in the Dasha
of Kanya Ańś birth of children.

20-22. In Tula in the Dasha of Tula Ańś there will
be financial gains, … Vrischik good relations with kinsmen, …
Dhanu happiness from father, … Makar disputes with mother, …
Kumbh birth of a son and financial gains, … Meen entanglement
with enemies, … Vrischik disputes with women, … Tula danger from
water and in Dasha of Kanya Ańś more financial
gains.

23-24½. In Vrischik in the Dasha of Kark Ańś
there will be financial gains, … Simh opposition to the king, …
Mithun acquisition of land, … Vrishabh financial gains, … Mesh
danger from reptiles, … Meen danger from water, … Kumbh profits
in business, … Makar profits in business, … Makar possibility of
suffering from diseases and in the Dasha of Dhanu Ańś
financial gains.

25-27. In Dhanu in the Dasha of Mesh Ańś there will
be financial gains, … Vrishabh acquisition of more land, …
Mithun success in ventures, … Kark success all round, … Simh
increase in the accumulated wealth, … Kanya disputes, … Tula
financial gains, … Vrischik affliction with diseases, … Dhanu
happiness from children.

28-29. In Makar in the Dasha of Makar Ańś there
will be happiness from children, … Kumbh gain of agricultural
products, … Meen well being, … Vrischik danger from poison, …
Tula financial gains, … Kanya increase in enemies, … Kark
acquisition of property, … Simh danger from wild animals and in
the Dasha of Mithun Ańś danger of falling from a
tree.

30-32. In Kumbh in the Dasha of Vrishabh Ańś there
will be financial gains, … Mesh diseases of the eyes, … Meen
journeys to distant places, … Kumbh increase in wealth, … Makar
success in all kinds of ventures, … Dhanu more enemies, … Mesh
loss of happiness and enjoyment, … Vrishabh death, … Mithun well
being.

33-34½. In the Meen in the Dasha of Kark Ańś
there will be increase in wealth, … Simh recognition by
Government, … Kanya financial gains, … Tula gains from all
sources, … Vrischik fever, … Dhanu more enemies, … Makar
conjugal disputes, … Kumbh danger from water and in the Dasha of
Meen Ańś good fortune all-round. In this manner on the
Kaal Chakr, prepared on the basis of Pad of the Janm Nakshatr,
the Dashas of the Navāńś Rāśis and
their duration can be assessed and prediction can be made for
the whole life of the native. Appropriate remedial measures
(recitation of Mantras, oblations etc.) should be taken to
alleviate the adverse effects, caused by malefic Dashas.

35-37. The effects of Dasha in Raj Yog etc. have already
been described in Vol. I of this book. The same should be
applied in a judicious manner in the Kaal Chakr. These are in
brief effects of Kaal Chakr Dasha.

Ch. 50. Effects of the Char etc. Dashas

1-3. Maharishi Parashar said. O Brahmin! I have already
described the Char etc. Dashas. Now I am going to tell you the
effects of these Dashas. The effects of the Dashas of the
Rāśis should be judged from the strength of the Lords
of Rāśis and whether they are benefics, or malefics.
If the Lord of a Rāśi possesses full strength, the
effects of the Dasha of the Rāśi will be realized in
full. The effects of the Dasha will be of medium nature, if the
strength is medium. If the Lord of Rāśi possesses
little strength, the effects will be experienced
accordingly.

4-10. If there are malefics in the 8th, the
5th and the 9th from a Dasha
Rāśi, the effects of the Dasha of that Rāśi
will be distressful. If there are malefics in the 3rd
and the 6th from a Dasha Rāśi, the effects
of the Dasha will be victory over enemies and happiness. If
there are benefics in the 3rd and the 6th
from the Dasha Rāśi, there will be defeat in its
Dasha. If there are benefics, or malefics in the 11th
from the Dasha Rāśi, there will be conquests and
happiness in the Dasha. If the Dasha Rāśi is occupied
by, or is owned by a benefic, the effects of its Dasha will be
beneficial. If a Dasha Rāśi, owned by a benefic, is
occupied by a malefic, favourable effects will be experienced in
the first part of the Dasha and they will be adverse in the
latter part. If a Dasha Rāśi, owned by a malefic is
occupied by a benefic, the effects of the Dasha will be the
same. A Dasha Rāśi, owned and occupied by a malefic
will always yield unfavourable results. The reverse will be the
case in the case of the Dasha Rāśi, owned and occupied
by a benefic. If a Dasha Rāśi, owned by a benefic, is
occupied by both benefic and malefic Grahas, the effects of
Dasha will be adverse in its first part and favourable in the
latter part.

11-17. The assessment of the effects of the Dasha of the
Dasha Rāśi should be made after taking into account
the disposition of the Grahas in the Rāśi at birth and
the disposition of Grahas during the Dasha. If the Dasha
Rāśi is well disposed both at the time of birth and
during its Dasha, the beneficial results will be realized in
full. If it is ill-disposed during the Dasha, the effects will
be of mixed nature. If the Dasha Rāśi is ill-disposed
both at the time of birth and during its Dasha, only evil
effects will be experienced.

18-19. The effects of the Dasha will be favourable, if it is
occupied by a benefic and there is also a benefic in the
Rāśi previous to it. If the Rāśi is occupied
by a malefic, the effects will be of adverse nature. If there
are benefics in Putr and Dharm, the effects of its Dasha will be
favourable. The reverse will be the case, if Putr and Dharm are
occupied by malefics.

20-21. Kumbh, Vrishabh, Simh and Vrischik are Badhak Bhavas
for the four Movable Rāśis: Mesh, Kark, Tula and
Makar. In other words the 11th Rāśi to a
Movable Rāśi is its Badhak Bhava. If there is a
malefic in the Bhava, occupied by its Lord, or in Badhak Bhava
of that Rāśi, there will be occasions of great sorrow,
imprisonment and diseases during the Dasha.

22. The Dasha of a Rāśi will be favourable, if it
is occupied by its own Lord, or an exalted Grah. The Dasha of a
Rāśi, not occupied by any Grah, will be adverse.

23-25. There will be great danger, imprisonment during a
journey, displeasure of Government and danger from enemies in
the Dasha and Antar Dasha of the Rāśi, from which its
Badhak Bhava, Vyaya, Ari and Randhr are occupied by Rahu. There
will be loss, due to the displeasure of the king and danger
therefrom in the Antar Dasha of the Rāśi, that is
occupied by Sūrya, Mangal, Rahu and Śani. There will
be the possibility of death, if the 5th and the
9th from the Antar Dasha Rāśi are occupied
by a debilitated, or malefic Grah.

26-28. There will be enjoyment, acquisition of chiefship of a
town, or village, birth of a son, financial gains, well-being,
dawn of fortune, attainment of the position of a Commander of an
Army and progress all-round, if there is an exalted Grah in the
Trikon from the Antar Dasha Rāśi. There will be in his
Dasha financial gains, well-being and birth of a son, if the
Grah, who is the Lord of the Dasha, happens to be in a benefic
Rāśi and receives a Drishti from Guru.

29-32. Vrishabh, Tula, Makar, Kumbh and Mithun are the
inimical Rāśis of Sūrya. The inimical
Rāśis of Candr and other Grahas may be reckoned
similarly. If a Grah is in an inimical Rāśi, his Dasha
will be full of adversities. The effects of the Dasha of
Rāśis and Grahas should be judged after taking into
account the above rules.

33-34. The Dashas of that Grah will be favourable, who is Raj
Yog Karak, who is disposed between two benefics (that is there
are benefics in the 2nd and the 12th
Bhavas to that Grah) and who has benefics in the 2nd,
3rd and 4th Bhavas from him. A malefic
Grah becomes favourable, if he is disposed between benefics.

35-36. The whole of the Dasha of a Grah, who is related to a
friendly and benefic Grah at the commencement and the end of the
Dasha, will be favourable. In an unfavourable Dasha the Antar
Dasha of a benefic (Grah, or Rāśi) becomes favourable.
The Dasha of a Grah, or Rāśi, who has benefics in the
5th, or the 9th from it, is also
favourable. In this manner the effects of the Dasha should be
judged, after taking into account the dispositions of the Grah,
or Rāśi at the commencement and at the end of the
Dasha.

37-39. The Dasha of the Grahas and Rāśis, who have
benefics in the Trikon from them is favourable. If the Dasha of
a benefic Rāśi commences in a benefic Rāśi,
it will be very favourable. If an evil Dasha commences in a
benefic Rāśi, it is also favourable. Therefore the
commencement of a Dasha should always be kept in view in
assessing the results of the Dasha. There will be loss of
fortune, if at the commencement of the Dasha there is a malefic
Rāśi, or, if the Lord of the Dasha Rāśi is
in debilitation.

40-41. There will be loss of fortune, wealth and agricultural
products and infliction with disease during the Dasha of the
Rāśi, occupied by a debilitated Grah, or, if there is
a debilitated Grah in the 5th from it, or in the
9th from it, or whose Lord is debilitated, or related
to a debilitated Grah.

42. Four Rāśis from Kumbh and four Rāśis
from Vrischik belong to Rahu and Ketu, respectively. If Rahu and
Ketu are in any one of the aforesaid Rāśis, the Dasha
will be productive of beneficial results.

43-45. If a Grah, whose Dasha is otherwise considered
favourable, is placed in a Marak Bhava, or, if the
Rāśi, in which his Dasha comes to an end, receives a
Drishti from Śukr, or Candr, there will be in his Dasha
displeasure of government and loss of wealth.

46-47. There will be loss of everything, imprisonment, death,
exile from the country and great distress at the end of the
Dasha of Rahu. The above effects will definitely be realized, if
there are malefics in the 5th and the 9th
from Rahu. Beneficial and adverse effects should be predicted in
this manner.

48-50. The same would be the effects in the Dasha of the
Rāśi, occupied by malefics, like Rahu etc. The
association of a Marak Grah with the Rāśi at the time
of commencement of its Dasha is not productive of good effects.
If such a Grah is Rahu, there will be imprisonment, or loss of
wealth.

51-52. The natural characteristics of the Bhava, occupied by
Rahu, are harmed at the commencement of the Dasha. If such a
Bhava is Dhan, there will be loss of wealth. If Candr and
Śukr are in Vyaya, there will be losses, due to the
displeasure of government. If Mangal and Ketu are so disposed,
there will be death, or danger from fire. There will be
acquisition of a kingdom, if Śukr and Candr are in Dhan at
the commencement of the Dasha. This means, that the effects of
the Bhava, in which Candr and Śukr are placed at the
commencement and end of a Dasha, are strengthened. Thus their
disposition in Ari, Randhr and Vyaya will produce only adverse
effects.

53-55. Similarly the sages have described the effects of the
Bhava with Argal. If there is an auspicious Argal causing
benefic, or malefic Grah of a Rāśi and Lagn receives a
Drishti from him, that Rāśi will prevail. Here Lagn is
the secondary condition. If the Grah, causing uninterrupted
Argal, gives a Drishti to a Rāśi, that Rāśi
will prevail. In other words good effects will be derived in the
Dasha of that Rāśi. The Dasha of the Rāśi,
which does not receive a Drishti from an auspicious Argal, or
the Dasha of a Rāśi with Vipreet Argal will not be
favourable. The Dasha of that Rāśi, which receives a
Drishti from a benefic, will be favourable.

56-59. Financial gains will be derived in the Dasha of the
Rāśi, which is occupied by its benefic Lord, or by an
exalted Grah, who receives a Drishti from him. There will be
loss of wealth, if such a Grah is in the 12th Bhava
to the Rāśi (or Bhava). There will be destruction of
all good effects, distress to children and father and mental
agony in the Dasha of the Rāśi, if there are malefics
in the 5th and the 9th from the
Rāśi. Evil effects will be experienced in the Dasha
of the Rāśi, which is occupied by Randhr’s Lord,
Vyaya’s Lord, Sūrya, Mangal, or Śani.

60-63. The Dasha of the Rāśi will cause distress to
children, exile to a foreign country and continuous disturbances
in life, if Rahu and Ketu are in the Trikon to the
Rāśi. There will be danger from enemies, from the
king and disease in the Dasha of the Rāśi, which is so
posited, that the 6th and the 8th from it
are occupied by malefic, debilitated, or combust Grahas. There
will be destruction of house, land and agricultural fields, if
there is a malefic, or debilitated Grah in the 4th
from the Rāśi. There will be loss of house, due to
negligence, if such a Grah is Mangal. There will be heart pain
and danger from government, if the Grah is Śani and there
will be losses all round and danger from poison and thieves, if
the Grah is Rahu.

64-66½. There will be pilgrimage to holy places in the
Dasha of the Rāśi, who has Rahu in the 10th
to it. There will be gain of earnings, religious rites, gain of
wealth, renown for good deeds and success in efforts and
ventures in the Dasha of the Rāśi, which is so
posited, that the 10th, the 11th and the
9th from it are occupied by benefics. There will be
birth of children, happiness from wife and recognition by the
Government in the Dasha of the Rāśi, from which the
5th, the 7th and the 9th are
occupied by benefic, or exalted Grahas. During the Dasha of the
Bhavas (Rāśis), occupied by Putr’s, Labh’s, Karm’s,
Bandhu’s, Dharm’s and Lagn’s Lord, there will be growth of these
Bhavas. The good effects will be in proportion to the strength
of the Bhavas and the Grahas, occupying them.

67-70. In the Dasha of a Rāśi (Bhava) there will be
well-being, increase in opulence and glory and devotion to
deities and Brahmins, if it is occupied by Guru, Śukr, or
the Lord of a Trikon. There will be acquisition of more
conveyances and cattle etc. in the Dasha of the Rāśi
(Bhava), which is so posited, that the 4th from it is
occupied by an exalted Grah, or Lord of a Trikon. Candr there
will give things, like grains, Ghī etc. Full Candr will
favour with a treasure and jewels etc. Śukr there, will
provide enjoyment from music etc.

71-72. There will be enjoyment of the palanquin-like
conveyance in the Dasha of the Rāśi (Bhava), from
which the 4th is occupied by Guru. There will be
success in all ventures, great opulence and glory, acquisition
of a kingdom during the Dasha of a Rāśi (Bhava), which
has the Yog of the Lord of Lagn, Dharm’s Lord, Karm’s Lord, an
exalted Grah, or benefics. The effects of the Dashas of various
Bhavas should be judged in this manner.

73-77. The effects of the Dashas of each Rāśi, or
Grah (Nakshatr Dasha) depend on their 18 different kinds of
conditions. They are deep exaltation, exaltation, dispositions
on their either side, Multrikon, own, Adhimitr, Tatkalik
Mitra’s, neutral, enemy’s, Adhisatru’s Rāśi, deep
debilitation, debilitated, or enemy’s Varg, own Varg,
disposition in a Kendr, disposition in a Trikon, defeated in war
between Grahas, deep combustion.

78-83½. Acquisition of kingdom, enjoyment and
acquisition of more property are the effects of the whole Dasha
of the Grah, who is in deep exaltation and is fully equipped
with all the six kinds of strength, great opulence and glory
with some possibility of affliction with disease are the effects
of the Grah, placed in his Rāśi of exaltation. The
Dasha of a Grah in deep debilitation is called Rikt. Diseases,
loss of wealth and danger of death are the effects of the Dasha
of such a Grah. The Dasha of the Grah, who is in a condition in
between deep exaltation and deep debilitation is known, as
Avrohini (descending). The Dasha of the Grah in exaltation, or
in a friend’s Rāśi is called Madhya (of middle order).
This Dasha also yields moderately good effects. The Dasha of a
Grah, placed in a condition in between deep debilitation and
deep exaltation, is called Rohini (ascending). The Dasha of a
Grah, placed in between the debilitated and enemy
Navāńś is called Adham (evil). Dangers of various
kinds, distress and sorrows are the results of the Dasha of such
a Grah. These Dashas give results, according to their
nomenclature.

84-87. The Dashas of other Grahas become auspicious and
augment the fortune, if the Lord of Dharm and Guru are in any
way related with Yog, Kendr, or the Bhava concerned etc. The
Grah with Yog of good fortune at birth produces good effects,
when he is free from retrogression and becomes direct. The
weakness, inabilities and Yogas of other Grahas should also be
taken into account in judging their effects. All those Dashas
give full, medium and little effects in accordance with the
disposition of the Grahas in the Kendr, Panaphara and
Apoklima.

88-89½. The Grahas in Shirshodaya, Ubhayodaya and
Prishthodaya Rāśis, yield their results, respectively,
at the commencement, in the middle and at the end of the Dasha.
All the Grahas yield auspicious results in the Antar Dasha of
Naisargik (natural, constant) and Tatkalik (according to
position) friends. The results will be adverse in the Antar
Dasha of inimical Grahas.

Antar Dashas of Rāśis

90-96. There are Antar Dashas of the 12 Rāśis,
commencing from the Rāśi, in which the Lord of the
Dasha is placed. There will be auspicious results, like
acquisition of kingdom in the Antar Dasha of a Rāśi,
which is occupied by its own Lord, or a friendly Grah. There
will be inauspicious results, like loss of wealth, disputes,
danger from diseases etc. in the Antar Dasha of the
Rāśi, which may be Ari, Randhr, or Vyaya, or is
occupied by a malefic, debilitated Grah, or a Grah, placed in an
inimical Rāśi. The Rāśi, which contained
more auspicious marks in the Ashtak Varg will yield benefic
effects in its Antar Dasha. Adverse will be the effects of the
Antar Dasha of the Rāśi, which contains more
inauspicious marks. For assessing the results the
Rāśi, from which the Dasha commences, should be
treated, as Lagn and the Bhavas thereafter should be assumed to
have the characteristics, as if they are so from Lagn. Thus the
2nd Bhava from that Rāśi will be the Bhava
of the wealth, the 3rd of co-borns and so on. There
will be gains, or losses of Dhatus etc., assigned to the
Rāśis and the Grahas, in the Antar Dasha of the
Rāśis concerned. In judging the effects of the Antar
Dashas of the Grahas their benefic and malefic nature, relations
with the malefic, or benefic, Drishtis on them and their
disposition in Ari, Randhr, or Vyaya etc. should all be kept in
view.

97. The results of the Antar Dasha’s Pratyantar Dashas of the
Rāśis should be assessed in the manner, explained in
this chapter.

Ch. 51. Working out of Antar Dashas of Grahas and
Rāśis in Vimshottari etc. Dasha systems

1. For finding out the span of the Antar Dasha of a Grah in
the Dasha of the same, or another Grah multiply the Dasha years
of the former with the Dasha years of the latter and divide the
product by the total Dasha years of all the Grahas. For finding
out the span of the Pratyantar Dasha of the same, or any other
Grah in the Antar Dasha of another Grah multiply the years etc.
of the Antar Dasha with the Dasha years of the other Grah and
divide the product by the total Dasha years of all the Grahas.
The figure so available in months etc. will represent the
Pratyantar Dasha of the former.

2. In every Dasha the first Antar Dasha belongs to the Lord
of the Dasha. Then the further Antar Dashas belong to the other
8 Grahas in the same order, as followed for the Dashas. The same
applies to Pratyantar Dasha.

The Antar Dashas of Char Grahas in Char etc. Dasha

3-4. The Antar Dashas of the Charadi Kendradi Dasha of the
Grahas are worked out by dividing the Dasha years by 9. The
first Dasha will invariably be of the Lord of the Dasha.
Thereafter there will be Antar Dashas of Grahas, placed in
Kendras, Panapharas and Apoklimas, respectively, according to
their strength.

Antar Dashas of Rāśis

5. The Antar Dashas of Rāśis is worked out by
dividing the Dasha years by 12. Pratyantar Dashas of the Antar
Dashas are also calculated in the same manner.

6. The Antar Dashas will start from the Dasha Rāśi,
or from the Rāśi 7th therefrom, whichever
is stronger. The Antar Dashas are in the onwards order, if the
Dasha Rāśi is odd and in the reverse order, if it is
even.

7-12. O Brahmin! Now I will acquaint you with the special
characteristics of the order of the Antar Dashas of the
Rāśis. If the Dasha Rāśi is a Movable one,
the Antar Dashas of the 12 Rāśis are in the onwards,
or reverse order. If the Dasha Asraya Rāśi is a Fixed
one, the Antar Dashas will start from it and thereafter there
will be an Antar Dasha of every sixth Rāśi. If the
Dasha Ashraya Rāśi is a Dual one, the first Antar
Dasha will belong to it. Thereafter there will be Antar Dashas
of Rāśis in Kendr to it, Rāśis in Kendr to
the 5th from it and Rāśis in Kendr to the
9th from it. In the case of all kinds of
Rāśis, namely Movable, Fixed, or Dual, the order will
be onwards, if the Dasha Asraya Rāśi is an odd one and
in the reverse order, if it is an even one. The so called Dasha
Asraya Rāśi is known, as Pak Rāśi. In the
first order Rāśi, which is Pak Rāśi, is also
called Bhog Rāśi. Later, if the Dasha Prad
Rāśi is even, then the Bhog Rāśi will be
that, which is at the same Rāśi distance, as the Dasha
Asraya Rāśi is from the Dasha Prad Rāśi. For
the Char, Sthir and Trikon Dasha, the Pak and Bhog should be
determined in this manner. If Pak and Bhog Rāśis are
associated with malefics, there will be pain in the body and
mental agony. There will be enjoyment, if they are associated
with benefics. In the Kaal Chakr Dasha, like the Vimshottari
Dasha system, the span of Dasha should be multiplied by the span
of the Dasha of the Rāśi, whose Antar Dasha is
required and the product should be divided by the total Dasha
years of (all) the Rāśi(s). The years, months etc. as
arrived at will represent the Antar Dasha of the Rāśi
concerned.

13-16. Now I will tell you the method of working out the
Antar Dashas in the Pinda, Ańś and Nisarg Dashas. The
Lord of Dasha is Dasha Pachak of full part, the Grah, associated
with, is Pachak of ½ part, the Grah in Trikon from him is
Pachak of l/3 part and the Grah in the 4th and
8th from him are Pachak of ¼ part, the Grah in
the 7th from him is Pachak of l/7 part of the Dasha.
No Grah in any other Bhava is Antar Dash Pachak. In this manner
there are Antar Dasha Pachakas in the above-mentioned Bhavas
from the various Bhavas, including Lagn. In any of such Bhavas,
if there are more than one Grah, then the one, who is the
strongest amongst them will be the Pachak. Take the fractions
and reduce them in equivalent fractions with a common
denominator. Add up the aliquot parts of the Dasha,
representative of the various numerators, leaving out the
denominators. The Antar Dashas will be arrived at, when the
various aliquots are converted into years, months etc. within
the main Dasha and divided by the above sum. (The calculations,
given above, are not the literal translation of the text in the
verses concerned, but their actual meaning and sense. This has
been got confirmed by checking up with similar information,
given in Kalyana Varma’s Saravali and Varamihir’s Brihat
Jatak)

Ch. 52. Effects of the Antar Dashas in the Dasha of
Sūrya (Vimshottari)

1-3. Good effects, like acquisition of wealth and grains
etc., are derived in the Antar Dasha of Sūrya in his own
Dasha, if Sūrya is exalted, in his own Bhava, in Labh, in a
Kendr, or in a Trikon. Adverse results will be experienced, if
Sūrya is debilitated, or in an inauspicious Bhava, or
Rāśi. Medium effects will be realized, if Sūrya
is in other houses. If Sūrya is the Lord of Dhan, or
Yuvati, there will be danger of premature death, or death-like
sufferings. The remedial measures to be adopted are Mrityunjaya
Japa, or the worship of Sūrya (by recitation of appropriate
Mantras, charity etc.).

4-6. Functions, like marriage etc., gain of wealth and
property, acquisition of a house, of land, cattle and
conveyances etc. will be the effects of the Antar Dasha of Candr
in the Dasha of Sūrya, if Candr is in a Kendr, or in a
Trikon. There will be marriage of the native, birth of children,
beneficence of and favours from kings and fulfillment of all
ambitions, if Candr is in his exaltation Rāśi, or in
his own Rāśi.

7-10. Distress to wife and children, failures in ventures,
disputes with others, loss of servants, antagonism with the king
and destructions of wealth and grains will be the effects, if
Candr is waning, or is associated with malefics. Effects, like
danger from water, mental agony, imprisonment, danger from
diseases, loss of position, journeys to difficult places,
disputes with coparceners, bad food, trouble from thieves etc.,
displeasure of the king, urinary troubles, pains in the body
will be experienced, if Candr is in Ari, Randhr, or Vyaya.

11-12½. Luxuries, comforts, pleasures, dawn of fortune
(Bhagyodaya), increase in the enjoyment from wife and children,
acquisition of kingdom, performance of marriage and religious
functions, gain of garments, land and conveyance and birth of
children and grandchildren will be the auspicious effects, if
there are benefics in the 1st, the 9th, or
a Kendr from the Lord of the Dasha.

13-14. Unpalatable food, or course food, exile to outside
places etc. will be the effects in the Antar Dasha, if Candr is
in the 6th, the 8th, or the
12th from the Lord of the Dasha, or, if Candr is
weak. There will be premature death, if Candr is the Lord of a
Marak Bhava. To acquire peace and comfort, the remedial measure
is giving in charity of a white cow and a female buffalo
(Mahishi).

15-18. Auspicious effects, like acquisition of land, gain of
wealth and grains, acquisition of a house etc. will be derived
in the Antar Dasha of Mangal in the Dasha of Sūrya, if
Mangal is in his exaltation Rāśi, in his own
Rāśi, in a Kendr, or in a Trikon. All-round gains,
attainment of the position of a Commander of the Army,
destruction of enemies, peace of mind, family comforts and
increase in the number of co-borns will be the effects, if
Mangal is yuti with the Lagn’s Lord.

19-20. Brutality, mental ailment, imprisonment, loss of
kinsmen, disputes with brothers and failure in ventures will
result, if Mangal is in the 8th, or in the
12th from the Lord of the Dasha, if Mangal is
associated with malefics, or, if Mangal is without dignity and
strength.

21-22. Destruction of wealth by the displeasure of the king
will be the effect, if Mangal is in his debilitation
Rāśi, or be weak. Diseases of the mind and body will
result, if Mangal is the Lord of Dhan, or Yuvati Bhava. Recovery
from ill health, increase in longevity and success in adventures
are possible, if remedial measure, like recitation of Vedas,
Japa and Vrashotsarg are performed in the prescribed manner.

23-26½. In the Antar Dasha of Rahu in the Dasha of
Sūrya, if Rahu is in a Kendr, or in a Trikon from Lagn,
there will be in the first two months loss of wealth, danger
from thieves, snakes, infliction of wounds and distress to wife
and children. After 2 months inauspicious effects will disappear
and enjoyment and comforts, sound health, satisfaction, favours
from the king and government etc. will be the favourable
effects, if Rahu is yuti with benefics, or, if Rahu is in the
Navāńś of a benefic. Recognition from the king,
good fortune, name and fame, some distress to wife and children,
birth of a son, happiness in the family etc. will be derived, if
Rahu is in an Upachaya from Lagn, if Rahu is associated with a
Yog Karak, or is placed auspiciously from the Lord of the
Dasha.

27-29. Imprisonment, loss of position, danger from thieves
and snakes, inflection of wounds, happiness to wife and
children, destruction of cattle, house and agricultural fields,
diseases, consumption (Gulma – enlargement of the skin),
dysentery etc. will be the results, if Rahu is weak, or is in
the 8th, or in the 12th from the Lord of
the Dasha.

30-31. Adverse effects, like premature death and danger from
snakes will be derived, if Rahu is in Dhan, or Yuvati, or, if
Rahu is associated with the Lords of either of these Bhavas.
Worship of Goddess Durga, Japa, giving in charity of a black
cow, or female buffalo are the remedial measures for alleviation
of the above evil effects, or total escape from them.

32-33½. Marriage of the native, favours by the king,
gain of wealth and grains, birth of a son, fulfillment of the
ambitions by the beneficence of the sovereign and gain of
clothes will be the auspicious effects, derived in the Antar
Dasha of Guru in the Dasha of Sūrya, if Guru is in a Kendr,
or in a Trikon to Lagn, in his exaltation Rāśi, in his
own Rāśi, or in his own Varg.

34-36. Acquisition of a kingdom, comforts of conveyance, like
palanquin (motor car in the present times), gain of position
etc. will result, if Guru is the Lord of Dharm, or Karm. Better
fortune, charities, religious inclinations, worship of deities,
devotion to preceptor, fulfillment of ambitions will be the
auspicious effects, if Guru is well placed with reference to the
Lord of the Dasha.

37-39. Distress to wife and children, pains in the body,
displeasure of the king, non-achievement of desired goals, loss
of wealth, due to sinful deeds, mental worries etc. will result
in his Antar Dasha, if Guru is in the 6th, or in the
8th from the Lord of the Dasha, or is associated with
malefics. Giving in charity gold, a tawny-coloured cow (Kapila
Gaya), worship of Isht Lord (Isht Dev) are the remedial measures
to obtain alleviation of the evil effects and to achieve good
health and happiness.

40-42. Destruction of foes, full enjoyment, some gain of
grains, auspicious functions, like marriage etc. at home will be
the good effects, derived in the Antar Dasha of Śani in the
Dasha of Sūrya, if Śani is in a Kendr, or in a Trikon
from Lagn. Well-being, acquisition of more property, recognition
by the king, achievement of renown in the country, gain of
wealth from many sources will be the effects, if Śani is in
his exaltation, in his own, in a friendly Rāśi and, if
Śani is yuti with a friendly Grah.

43-44. Rheumatism, pains, fever, dysentery-like disease,
imprisonment, loss in ventures, loss of wealth, quarrels,
disputes with coparceners, claimants etc. will be the effects in
the Antar Dasha, if Śani is in the 8th, or the
12th from the Lord of the Dasha, or is associated
with malefics.

45-47. There will be loss of friends at the commencement,
good effects during the middle part and distress at the end of
the Dasha. In addition to other evil effects there will be
separation from parents and wandering, if Śani be in his
Rāśi of debilitation. If Śani is the Lord of
Dhan, or Yuvati, there will be danger of premature death. Giving
in charity black cow, buffalo, goat and Mrityunjaya Japa, are
the remedial measures for obtaining relief from the evil effects
of the Antar Dasha. These measures help to achieve happiness and
gain of wealth and property.

48-49½. Acquisition of a kingdom, enthusiasm and
vivacity, happiness from wife and children, acquisition of
conveyance through the beneficence of the sovereign, gain of
clothes, ornaments, pilgrimage to holy places, acquisition of a
cow etc. will be the good effects in the Antar Dasha of Budh in
the Dasha of Sūrya, if Budh is in a Kendr, or in a Trikon
from Lagn.

50-51½. Budh becomes very beneficial, if he gets
associated with the Lord of Dharm. Reverence from and popularity
amongst people, performance of pious deeds and religious rites,
devotion to the preceptor and deities, increase in wealth and
grains and birth of a son, will be the auspicious effects, if
Budh is in Dharm, Putr, or Karm.

52-53½. Marriage, offering of oblations, charity,
performance of religious rites, name and fame, becoming famous
by assuming another name, good food, becoming happy, like Indra,
by acquiring wealth, robes and ornaments will be the effects, if
Budh is in an auspicious Bhava, like a Trikon etc. from the Lord
of the Dasha.

54-57. Body distress, disturbance of peace of mind, distress
to wife and children, will be the evil effects in the Antar
Dasha of Budh, if he is in the 6th, the
8th, or the 12th from the Lord of the
Dasha (Budh cannot be in the 6th, or the
8th from Sūrya). There will be evil effects at
the commencement of the Antar Dasha, some good effects in the
middle part of the Antar Dasha and the possibility of
displeasure of the king and exile to a foreign country at the
end of the Dasha. If Budh is the Lord of Dhan, or Yuvati, there
will be pains in the body and attacks of fever. For relief from
the evil effects and to regain good health and happiness the
remedial measures are the recitation of Vishnu Sahasranam and
giving in charity grains and an idol, made of silver.

58-59. Body pains, mental agony, loss of wealth, danger from
the king, quarrels with the kinsmen will be the effects of the
Antar Dasha of Ketu in the Dasha of Sūrya. If Ketu is
associated with the Lord of Lagn, there will be some happiness
at the commencement, distress in the middle part and receipt of
the news of death at the end of the Antar Dasha.

60-61. Diseases of teethe, or cheeks, urinary troubles, loss
of position, loss of friends and wealth, death of father,
foreign journey and troubles from enemies will be the results,
if Ketu is in the 8th, or the 12th from
the Lord of the Dasha.

62-64. Beneficial effects, like happiness from wife and
children, satisfaction, increase of friends, gain of clothes
etc. and renown will be derived, if Ketu is in Sahaj, Ari,
Karm, or Labh.

If Ketu is Lord of Dhan, or Yuvati (or is in any of those
Bhavas), there will be danger of premature death. The remedial
measures for obtaining relief from the evil effects are
recitation of Mantras of Goddess Durga (Shat Chandi Path) and
giving a goat in charity.

65-68. Marriage and happiness, as desired from wife, gain of
property, travels to other places, meeting with Brahmins and the
king, acquisition of kingdom, riches, magnanimity and majesty,
auspicious functions at the home, availability of sweet
preparations, acquisition of pearls and other jewels, clothes,
cattle, wealth, grains and conveyances, enthusiasm, good
reputation etc. are the auspicious effects of the Antar Dasha of
Śukr in the Dasha of Sūrya, if Śukr is placed in
a Kendr, or in a Trikon, or, if Śukr is in his exaltation
Rāśi, in his own Rāśi, in his own Varg, or
in a friendly Rāśi.

69-73. Displeasure of the king, mental agony and distress to
wife and children will be the effects in the Antar Dasha of
Śukr, if he is in the 6th, the 8th,
or the 12th from the Lord of the Dasha. The effects
of the Antar Dasha would be moderate at its commencement, good
during the middle portion and evil effects, like disrepute, loss
of position, inimical relations with kinsmen and loss of
comforts, will be derived at the end. If Śukr is the Lord
of Yuvati (and Dhan), there will be pains in the body and the
possibility of suffering from diseases. There will be premature
death, if Śukr is associated with Ari’s, or Randhr’s Lord.
The remedial measures for obtaining relief from the evil effects
are Mrityunjaya Japa, Rudra Japa and giving in charity a tawny
cow, or female buffalo.

Ch. 53. Effects of the Antar Dashas in the Dasha of
Candr

1-2½. Acquisition of horses, elephants and clothes,
devotion to deities and preceptor, recitation of religious songs
in praise of God, acquisition of a kingdom, extreme happiness
and enjoyment and name and fame will be the beneficial results
in the Antar Dasha of Candr in her own Dasha, if she is placed
in her exaltation Rāśi, her own Rāśi, in a
Kendr, or in a Trikon, or is associated with the Lord of Dharm,
or Karm.

3-6. Loss of wealth, loss of position, lethargy, agony,
antagonism towards the king and ministers, distress to mother,
imprisonment and loss of kinsmen will be the evil effects in her
Antar Dasha, if Candr is in her debilitation Rāśi, if
Candr is associated with malefics, or, if Candr is in Ari,
Randhr, or Vyaya. If Candr is the Lord of Dhan, or Yuvati, or is
associated with Randhr’s, or with Vyaya’s Lord, there will be
pains in the body and danger of premature death. The remedial
measures are giving in charity of a tawny-coloured cow, or
female buffalo.

7-8½. Advancement of fortune, recognition by the
government, gain of clothes and ornaments, success in all
efforts, increase in agricultural production and prosperity at
home and profits in business will be the favourable effects of
the Antar Dasha of Mangal in the Dasha of Candr, if Mangal is in
a Kendr, or in a Trikon. Great happiness and enjoyment of
comforts will be derived, if Mangal is in his exaltation
Rāśi, or in his own Rāśi.

9-12. Distress to the body, losses at home and in
agricultural production, losses in business dealings,
antagonism, or adverse relations with servants (employees) and
the king, separation from kinsmen and hot temperament will be
the evil effects in the Antar Dasha of Mangal, if he is placed
in Ari, Randhr, or Vyaya from Lagn, be associated with, or
receives a Drishti from malefics in the 6th, the
8th, or the 12th from the Lord of the
Dasha.

13-14. There will be some auspicious results at the
commencement of the Antar Dasha of Rahu in the Dasha of Candr,
but later there will be danger from the king, thieves and
snakes, distress to cattle, loss of kinsmen and friends, loss of
reputation and mental agony, if Rahu is placed in a Kendr, or in
a Trikon.

15-16. Success in all ventures, gain of conveyances, garments
etc. from the king etc. in the South-West direction will be
derived, if Rahu in his Antar Dasha receives a Drishti from
benefics, if Rahu is in Sahaj, Ari, Karm, or Labh, or, if Rahu
is yuti with a Yog Karak Grah.

17-18. Loss of position, mental agony, distress to wife and
children, danger of diseases, danger from the king, scorpions
and snakes etc. will happen, if Rahu is weak and is placed in
the 8th, or the 12th from the Lord of the
Dasha.

19-21. Pilgrimage to holy places, visits to sacred shrines,
beneficence, inclination towards charitable deeds etc. will be
the results, if Rahu is in a Kendr, in a Trikon, or in the
3rd, or the 11th from the Lord of the
Dasha. There will be body troubles (physical afflictions), if
Rahu is in Dhan, or in Yuvati. Rahu Japa and giving a goat in
charity are the remedial measures for obtaining relief from the
evil effects in the Antar Dasha of Rahu.

22-24½. Acquisition of a kingdom, auspicious
celebrations at home, gains of clothes and ornaments,
recognition from the king beneficence of the Isht Lord (Isht
Devata), gains of wealth, land, conveyances, success in all
ventures by the beneficence of the king will be the beneficial
effects in the Antar Dasha of Guru in the Dasha of Candr, if
Guru is placed in a Kendr, or in a Trikon to Lagn, or, if Guru
is in his own, or in his exaltation Rāśi.

25-28½. Destruction of preceptor (and father etc.) and
children, loss of position, mental agony, quarrels, destruction
of a house, conveyances and agricultural land will be the evil
effects in his Antar Dasha, if Guru is in Ari, Randhr, or Vyaya,
if Guru is combust, in his debilitation Rāśi, or be
associated with malefics. Gains of cattle, grains, clothes and
happiness from brothers, acquisition of property, valour,
patience, oblations, celebrations, like marriage etc., gain of a
kingdom etc. will be the favourable effects, if Guru is in
3rd, or in the 11th from the Lord of the
Dasha.

29-31. Effects, like unpalatable food, journeys to places
away from the homeland, will be derived, if Guru is weak and is
placed in the 6th, the 8th, or the
12th from Candr. There will be good effects at the
commencement of the Antar Dasha and distress at its end. There
will be premature death, if Guru is Dhan’s, or Yuvati’s Lord.
Remedial measures for obtaining relief from the above evil
effects are recitation of Shiva Sahasranam Japa and giving gold
in charity.

32-34. Effects, like birth of a son, friendship, gain of
wealth and property, profits in business with the help of
Sudras, increase in agricultural production, gains from son,
riches and glory by the beneficence of the king, will be
experienced in the Antar Dasha of Śani in the Dasha of
Candr, if Śani is in a Kendr, or in a Trikon from Lagn, or,
if Śani is in his own Rāśi, in his own
Navāńś, in his exaltation Rāśi, if
Śani receives a Drishti from, or is associated with
benefics, or, if Śani is in Labh with strength.

35-35½. Effects, like visits to holy places, bathing
in holy rivers etc., the creation of troubles by many people and
distress from enemies, will be derived in the Antar Dasha of
Śani, if Śani is in Ari, Randhr, Vyaya, or Dhan, or,
if Śani is in his debilitation Rāśi.

36-38. Effects, like enjoyments and gains of wealth some
times, while opposition, or quarrels with wife and children at
other times, will be realized, if Śani is in a Kendr, or in
a Trikon from the Lord of that Dasha, or is endowed with
strength. If Śani is in Dhan, Yuvati, or Randhr, there will
be physical distress. The remedial measures to be adopted for
obtaining relief from the evil effects are Mrityunjaya Japa,
giving in charity a black cow, or female buffalo.

39-41. Effects, like acquisition of wealth, recognition by
the king, gain of clothes etc., discussions on Shastras gain of
knowledge from society with learned and holy people, enjoyments,
birth of children, satisfaction, profits in business,
acquisition of conveyance and ornaments etc. will be experienced
in the Antar Dasha of Budh in the Dasha of Candr, if Budh is in
a Kendr, or in a Trikon, if Budh is in his own Rāśi,
in his own Navāńś, or in his exaltation
Rāśi, endowed with strength.

42-43½. Effects, like marriage, oblations (Yagya),
charities, performance of religious rites, close relations with
the king, social contacts with men of learning, acquisition of
pearls, corals, Mani (jewels), conveyances, clothes, ornaments,
good health, affections, enjoyments, drinking of Soma Rasa and
other tasty syrups etc. will be derived in the Antar Dasha of
Budh, if he is in a Kendr, or in a Trikon, or in the
11th, or in the 2nd from the Lord of the
Dasha.

44-46. Pains in the body, loss in agricultural ventures,
imprisonment, distress to wife and children will be the
inauspicious effects, if Budh be in the 6th, the
8th, or the 12th from the Lord of the
Dasha, or be in his debilitation Rāśi. If Budh is the
Lord of Dhan, or Yuvati, there will be fear of fever. The
remedial measures to be adopted for obtaining relief from the
evil effects are recitation of Vishnu Sahasranam and giving a
goat in charity.

47-48. Effects, like gain of wealth, enjoyment, happiness to
wife and children, religious inclination etc., will arise in the
Antar Dasha of Ketu in the Dasha of Candr, if Ketu is in a
Kendr, in a Trikon, or Sahaj and is endowed with strength. There
will be some loss of wealth at the commencement of the Antar
Dasha. Later all will be well.

49-49½. Gain of wealth, cattle etc. will be the
effects, if Ketu is in a Kendr, in the 9th, the
5th, or the 11th from the Lord of the
Dasha and is equipped with strength. There will be loss of
wealth at the end of the Antar Dasha.

50-52. There will be obstacles in ventures, due to
interference by enemies and quarrels, if Ketu be in the
8th, or the 12th from the Lord of the
Dasha, or receives a Drishti from, or is associated with
malefics. If Ketu is in Dhan, or in Yuvati, there will be danger
of affliction of the body with diseases. Mrityunjaya Japa will
give relief in all the evil effects and will ensure gain of
wealth and property with the beneficence of Lord Shiva.

53-55. Effects, like acquisition of a kingdom, gaining of
clothes, ornaments, cattle, conveyances etc., happiness to wife
and children, construction of a new house, availability of sweet
preparations every day, use of perfumes, affairs with beautiful
women, sound health etc. will be experienced in the Antar Dasha
of Śukr in the Dasha of Candr, if Śukr is in a Kendr,
in a Trikon, in Labh, Bandhu, or Dharm, or in his exaltation
Rāśi, or in his own Rāśi.

56. Physical soundness, good reputation, acquisition of more
land and houses, will result, if Śukr is yuti with the Lord
of the Dasha.

57-57½. There will be loss of landed property,
children, wife and cattle and opposition from government, if
Śukr is in his debilitation Rāśi, combust, or
receives a Drishti from, or is associated with malefics.

58-60. If Śukr is in Dhan in his exaltation
Rāśi, or in his own Rāśi, or is there,
associated with the Lord of Labh, there will be acquisition of
an underground hidden treasure, gain of land, enjoyment, birth
of a son etc. Advancement of good fortune, fulfillment of
ambitions with the beneficence of the king, devotion to deities
and Brahmins, gain of jewels, like pearls etc. will result, if
Śukr is yuti with Dharm’s, or Labh’s Lord.

61. Acquisition of more house property and agricultural land
and gain of wealth and enjoyment will be the good effects, if
Śukr is in a Kendr, or in a Trikon from the Lord of the
Dasha.

62. Deportation to foreign lands, sorrows, death and danger
from thieves and snakes will be the results, if Śukr is in
the 6th, the 8th, or the 12th
from the Lord of the Dasha.

63-64. There will be danger of premature death, if Śukr
be the Lord of the 2nd, or 7th. The
remedial measures to be adopted for obtaining relief from the
evil effects are Rudra Japa and giving in charity a white cow
and silver.

65-67. Recovery of a lost kingdom and wealth, happiness in
the family, acquisition of villages and land with the kind
assistance of one’s friends and the king, birth of a son,
beneficence of Goddess Lakshmi, will be the beneficial results
in the Antar Dasha of Sūrya in the Dasha of Candr, if
Sūrya is in his exaltation Rāśi, in his own
Rāśi, in a Kendr, or in Putr, or in Dharm, or in Labh,
or in Dhan, or in Sahaj. At the end of the Antar Dasha there is
the likelihood of attacks of fever and lethargy.

68-70. Danger from the government, thieves and snakes,
affliction with fever and troubles in foreign journey are the
likely results, if Sūrya is in the 8th, or
12th from the Lord of the Dasha. If Sūrya is the
Lord of Dhan, or Yuvati, there will be sufferings from fever in
his Antar Dasha. Worship of Lord Shiva is the remedial measure
to obtain relief from the above evil effects.

Ch. 54. Effects of Antar Dashas in the Dasha of Mangal

1-2½. Effects, like gains of wealth by the beneficence
of the king, beneficence of Goddess Lakshmi, recovery of a lost
kingdom and of wealth, birth of a son, will arise in the Antar
Dasha of Mangal in his own Dasha, if he is in a Kendr, in Putr,
in Dharm, in Labh, in Sahaj, or in Dhan, or be associated with
the Lord of Lagn.

3-4. Fulfillment of ambitions by the beneficence of the king
and acquisition of a house, land, cow, buffalo etc. will be the
effects, if Mangal is in his exaltation, in his own
Rāśi, or in his own Navāńś and is
endowed with strength.

5-5½. Urinary troubles, wounds, danger from snakes and
the king will be the results, if Mangal is in Randhr, or Vyaya,
or is associated with, or receives a Drishti from malefics.

6-8. There will be mental agony and body pains, if Mangal is
the Lord of Dhan, or Yuvati. Lord Shiva will give relief by
restoring health and providing gains of wealth and happiness, if
the person concerned performs Rudr Japa and gives a red-coloured
bull in charity.

9-10½. Effects, like recognition from government, gain
of house, land etc., happiness from son, extraordinary profits
in business, bathing in holy rivers, like Ganges and foreign
journeys, will be the auspicious effects in the Antar Dasha of
Rahu in the Dasha of Mangal, if Rahu is in his Multrikon, in his
exaltation Rāśi, in a Kendr, in Labh, Putr, or Dharm
and is associated with benefics.

11-14. Danger from snakes, wounds, destruction of cattle,
danger from animals, diseases, due to imbalance of bile and
wind, imprisonment etc. will be the results, if Rahu is in
Randhr, or Vyaya, or receives a Drishti from, or is associated
with malefics. There will be loss of wealth, if Rahu is in Dhan
and great danger of premature death, if he is in Yuvati. The
remedial measure to be adopted to obtain relief from the above
evil effects are Naga Puja, offering food to Brahmins and
Mrityunjaya Japa. They will help in the prolongation of
longevity.

15-16. Effects, like good reputation and renown, honours by
government, increase in wealth and grains, happiness at home,
gain of property, happiness from wife and children etc. will be
realized in the Antar Dasha of Guru in the Dasha of Mangal, if
Guru is in Dharm, or Putr, in a Kendr, or in Labh, or in Dhan,
or, if Guru is in his exalted, or own Navāńś.

17-19½. Acquisition of a house, land, well-being, gain
of property, sound health, good reputation, gains of cattle,
success in business, happiness to wife and children, reverence
from government, gain of wealth etc. will be beneficial effects,
if Guru is in a Kendr, in a Trikon, or in the 11th
from the Lord of the Dasha, or, if Guru is associated with the
Lord of Dharm, Karm, or Bandhu, or Lagn, or, if Guru is in a
benefic Navāńś etc.

20-22. Danger from thieves, snakes, wrath of the king,
bilious diseases, oppression by goblins (Prot), loss of servants
and co-borns, will be evil effects, if Guru is in Ari, Randhr,
or in Vyaya, or, if Guru is in his debilitation Rāśi,
or, if Guru is associated with, or receives a Drishti from
malefics, or, if Guru is otherwise weak. There will be suffering
from fever, or danger of premature death, if Guru is the Lord of
Dhan. The remedial measure to be adopted to combat the above
evil effects is recitation of Shiva Sahasranam.

23-25. Effects, like recognition from the king, increase in
reputation, gain of wealth and grains, happiness from children
and grandchildren, increase in the number of cows etc. will be
experienced in the Antar Dasha of Śani in the Dasha of
Mangal, if Śani is in a Kendr, in a Trikon, in his
Multrikon, in his exalted, or his own Navāńś, or,
if Śani is associated with the Lord of Lagn, or, if
Śani is associated with benefics. Results will generally
fructify on Saturdays in the month of Śani.

26-26½. Danger from Yavana kings (foreign
dignitaries), loss of wealth, imprisonment, possibility of
affliction with diseases, loss in agricultural production will
result, if Śani is in his debilitation Rāśi, or
in an enemy Rāśi, or, if Śani is in Randhr, or in
Vyaya.

27-29½. Effects, like great danger, loss of life,
wrath of king, mental agony, danger from thieves and fire,
punishment by the king, loss of co-borns, dissensions amongst
members of the family, loss of cattle, fear of death, distress
to wife and children, imprisonment etc. will be felt, if
Śani is Dhan’s, or Yuvati’s Lord and is associated with
malefics.

30-32. There will be journeys to foreign lands, loss of
reputation, violent actions, loss from sale of agricultural
lands, loss of position, agony, defeat in battle, urinary
troubles etc., if Śani is in a Kendr, in the
11th, or in the 5th from the Lord of the
Dasha.

33-35. Effects, like death, danger from the king and thieves,
rheumatism, pains, danger from the enemy and members of the
family, will be experienced, if Śani is in the
8th, or the 12th from the Lord of the
Dasha and is associated with malefics. There will be relief from
the evil effects by the beneficence of Lord Shiva, if
Mrityunjaya is performed in the prescribed manner.

36-37½. Effects, like association with pious and holy
persons, performance of Ajaya Japa, charities, observance of
religious rites, gain of reputation, inclination towards
diplomacy, availability of sweetish preparations, acquisition of
conveyances, clothes and cattle etc., conferment of authority in
the king’s retinue, success in agricultural projects etc., will
be experienced in the Antar Dasha of Budh in the Dasha of
Mangal, if Budh is in a Kendr, or in a Trikon from Lagn.

38-39. Diseases of heart, imprisonment, loss of kinsmen,
distress to wife and children, destruction of wealth and cattle
etc. will result, if Budh is in his debilitation Rāśi,
if Budh is combust, or, if Budh is in Ari, Randhr, or Vyaya.

40-40½. There will be journeys to foreign lands,
increase in the number of enemies, affliction with many kind of
ailments, antagonism with the king, quarrels with kinsmen etc.,
if Budh be associated with the Lord of the Dasha.

41-43½. Fulfillment of all ambitions, gain of wealth
and grains, recognition by the king, acquisition of a kingdom,
gain of clothes and ornaments, attachment to many kind of
musical instruments, attainment of the position of a Commander
of an Army, discussions on Shastras and Puranas, gain of riches
to wife and children and beneficence of Goddess Lakshmi will be
the very auspicious results, if Budh is in a Kendr, or Trikon
from the Lord of the Dasha, or, if Budh is in his exaltation
Rāśi.

44-45½. Effects, like defamation, sinful thinking,
harsh speech, danger from thieves, fire and the king, quarrels
without reason, fear of attacks by thieves and dacoits (armed
robber bands) during travels, will be derived, if Budh is in the
6th, the 8th, or the 12th from
Mangal, or is associated with malefics.

46-47. There will be a possibility of critical illness in the
Antar Dasha of Budh, if he is Dhan’s, or Yuvati’s Lord.
Remedial measures to obtain relief from these evil effects are
recitation of Vishnu Sahasranam and giving a horse in
charity.

48-49½. Beneficence of the king, gain of wealth,
little gains of land at the commencement of the Dasha and
substantial later, birth of a son, conferment of authority by
government, gain of cattle etc. will be the results in the Antar
Dasha of Ketu in the Dasha of Mangal, if Ketu is in a Kendr, in
a Trikon, in Sahaj, or Labh, or, if Ketu is associated with, or
receives a Drishti from benefics.

50-51½. Birth of a son, increase in reputation,
beneficence of Goddess Lakshmi, gains of wealth from employees,
attainment of the position of a Commander of an Army, friendship
with the king, performance of oblations, gains of clothes and
ornaments etc. will be the beneficial effects, if Ketu is a Yog
Karak and is endowed with strength. (Ketu assumes the role of a
Yog Karak, if he is yuti with a Yog Karak Grah (Lord of a Kendr
and a Trikon)).

52-54. Effects, like quarrels, tooth trouble, distress from
thieves and tigers, fever, dysentery, leprosy and distress to
wife and children etc. will be experienced, if Ketu is in the
6th, the 8th, or the 12th from
the Lord of the Dasha. If Ketu is in Dhan, or in Yuvati, there
will be diseases, disgrace, agony and loss of wealth.

55-56½. Effects, like acquisition of a kingdom, great
enjoyment and comfort of luxuries, gain of elephants, horses,
clothes etc., will be derived in the Antar Dasha of Śukr in
the Dasha of Mangal, if Śukr is in a Kendr to Lagn, if
Śukr is in his exaltation, or in his own Rāśi,
or, if Śukr is Lagn’s, Putr’s, or Dharm’s Lord. If
Śukr is related to Lagn’s Lord, there will be happiness to
wife and children, opulence and glory and increased good
fortune.

57-60. Gain of property, celebrations on the birth of a son,
gain of wealth from the employer, acquisition of a house, land,
villages etc. by the beneficence of the sovereign, will be the
results, if Śukr is in the 5th, the
9th, the 11th, or the 2nd from
the Lord of the Dasha. In the last part of the Dasha there will
be functions of songs and dances and bathing in holy water. If
Śukr is connected with, or related to the Lord of Karm,
there will be construction of wells, reservoirs etc. and
performance of religious, charitable and pious deeds.

61-62. There will be sorrows, physical distress, loss of
wealth, danger from thieves and the king, dissensions in the
family, distress to wife and children and destruction of cattle,
if Śukr be in the 6th, the 8th, or
the 12th from the Lord of the Dasha, or be associated
with malefics.

63. If Śukr be the Lord of the 2nd, or the
7th, there will be pains in the body in his Antar
Dasha. For regaining good health the remedial measure to be
adopted is giving a cow, or female buffalo in charity.

64-66. Effects, like acquisition of conveyances, gain of
reputation, birth of a son, growth of wealth, amicable
atmosphere in the family, sound health, potency, recognition by
the the king, extraordinary profits in business and audience
with the king etc. will be experienced in the Antar Dasha of
Sūrya in the Dasha of Mangal, if Sūrya is in his
exaltation, in his own Rāśi, or, if Sūrya is in a
Kendr, in a Trikon, or in Labh along with Karm’s Lord and with
Labh’s Lord.

67-67½. Distress to the body, agony, failure in
ventures, possibilities of suffering from troubles in the
forehead, fever, dysentery etc. will be the effects, if
Sūrya is in the 6th, the 8th, or the
12th from the Lord of the Dasha, or, if Sūrya is
associated with malefics.

68-69. There will be attacks of fever, danger from snakes and
poison and distress to son, if Sūrya be the Lord of the
2nd, or the 7th. The remedial measure to
gain good health and wealth is to perform worship of Sūrya
in the prescribed manner.

70-73. Acquisition of more kingdom, gain of perfumes,
clothes, construction of reservoirs, shelters for cows etc.,
celebrations of auspicious functions, like marriage etc.,
happiness to wife and children, good relations with parents,
acquisition of property by the beneficence of the sovereign,
success in the desired projects will be the effects in the Antar
Dasha of Candr in the Dasha of Mangal, if Candr is in her
exaltation Rāśi, or in her own Rāśi, or in a
Kendr, or in Dharm, or in Bandhu, or in Karm, or in Lagn along
with the Lords of those Bhavas. The good effects will be
realized in full, if Candr is waxing. Waning Candr will reduce
the impact of the effects to some extent.

74-76. The effects, like death, distress to wife and
children, loss of lands, wealth and cattle and danger of a war
etc. will be experienced, if Candr is in his debilitation
Rāśi, or, if Candr is in his enemy Rāśi, or,
if Candr is in Ari, in Randhr, or in Vyaya from Lagn, or from
the Lord of the Dasha. There will be the possibility of
premature death, distress to the body and mental agony, if Candr
is Dhan’s, or Yuvati’s Lord. The remedial measures to be adopted
to obtain relief from the above evil effects, are recitation of
Mantras of the Goddess Durga and the Goddess Lakshmi.

Ch. 55. Effects of the Antar Dashas in the Dasha of
Rahu

1-4. Effects, like acquisition of a kingdom, enthusiasm,
cordial relations with the king, happiness from wife and
children and increase in property, will be derived in the Antar
Dasha of Rahu in the Dasha of Rahu, if Rahu is in Kark,
Vrischik, Kanya, or Dhanu and is in Sahaj, Ari, Karm, or Labh,
or is yuti with a Yog Karak Grah in his exaltation
Rāśi.

5-6. There will be danger from thieves, distress from wounds,
antagonism with government officials, destruction of kinsmen,
distress to wife and children, if Rahu is in Randhr, or Vyaya,
or be associated with malefics.

7. If Rahu is Dhan’s, or Yuvati’s Lord, or is in Dhan, or
Yuvati, there will be distress and diseases. To obtain relief
from the above evil effects Rahu should be worshipped (by
recitation of his Mantras) and by giving in charity things,
connected with, or ruled by Rahu.

8-12½. Effects, like gain of position, patience,
destruction of foes, enjoyment, cordial relations with the king,
regular increase in wealth and property, like the growth of
Candr of the bright half of the month (Shukla Paksh), gain of
conveyance and cows, audience with the king by performing
journey to the West, or South-East, success in the desired
ventures, return to one’s homeland, doing good for Brahmins,
visit to holy places, gain of a village, devotion to deities and
Brahmins, happiness from wife, children and grand children,
availability of sweetish preparations daily etc. will be derived
in the Antar Dasha of Guru in the Dasha of Rahu, if Guru is in
his exaltation, in his own Rāśi, in his own
Navāńś, or in his exalted Navāńś,
or, if Guru is in a Kendr, or in a Trikon with reference to
Lagn.

13-14½. Loss of wealth, obstacles in work, defamation,
distress to wife and children, heart disease, entrustment of
governmental authority etc. will result, if Guru is in his
debilitation Rāśi, is combust, is in Ari, Randhr, or
Vyaya, is in an enemy Rāśi, or is associated with
malefics.

15-17. There will be gains of land, good food, gains of
cattle etc., inclinations towards charitable and religious work
etc., if Guru is in a Kendr, in a Trikon, the 11th,
the 2nd, or the 3rd from the Lord of the
Dasha and is endowed with strength.

18-20. Loss of wealth and distress to body will result, if
Guru is in the 6th, the 8th, or the
12th from the Lord of the Dasha, or, if Guru is
associated with malefics. There will be danger of premature
death, if Guru is Dhan’s, or Yuvati’s Lord. The person will get
relief from the above evil effects and enjoy good health by the
beneficence of the Lord Shiva, if he worships his idol, made of
gold.

21-24. Effects, like pleasure of the king for devotion in his
service, auspicious functions, like celebration of marriage etc.
at home, construction of a garden, reservoir etc., gain of
wealth and cattle from well-to-do persons, belonging to the
Sudra class, loss of wealth caused by the king during journey to
the West, reduction in income, due to lethargy, return to
homeland, will be derived in the Antar Dasha of Śani in the
Dasha of Rahu, if Śani is in a Kendr, in a Trikon, in his
exaltation, in his own Rāśi, in his Multrikon, in
Sahaj, or in Labh.

25-26. Danger from menials, the king and enemies, distress to
wife and children, distress to kinsmen, disputes with the
coparceners, disputes in dealings with others, but sudden gain
of ornaments, will result, if Śani is in his debilitation
Rāśi, in his enemy’s Rāśi, or in Randhr, or
Vyaya.

27-29. There will be heart disease, defamation, quarrels,
danger from enemies, foreign journeys, affliction with Gulma,
unpalatable food and sorrows etc., if Śani is in the
6th, the 8th, or the 12th from
the Lord of the Dasha. Premature death is likely, if Śani
is Dhan’s, or Yuvati’s Lord. Remedial measure to obtain relief
from the above evil effects and to regain good health is giving
a black cow, or a she-buffalo in charity.

30-33. Auspicious effects, like Raj Yog, well being in the
family, profits and gain of wealth in business, comforts of
conveyances, marriage and other auspicious functions, increase
in the number of cattle, gain of perfumes, comforts of bed,
women etc., will be derived in the Antar Dasha of Budh in the
Dasha of Rahu, if Budh is in his exaltation Rāśi, in a
Kendr, or in Putr and, if Budh is endowed with strength. Good
results, like Raj Yog, beneficence of the king and gain of
wealth and reputation, will be realized particularly on
Wednesday in the month of Budh.

34-35. Sound health, Isht Siddhi, attending discourse on
Puranas and ancient history, marriage, offering of oblations,
charities, religious inclination and sympathetic attitude
towards others will result, if Budh is in a Kendr, in the
11th, 3rd, 9th, or
10th from the Lord of the Dasha.

36-38. There will be opprobrium (Ninda) of deities and
Brahmins by the native, loss of fortune, speaking lies, unwise
actions, fear from snakes, thieves and the government, quarrels,
distress to wife and children etc., if Budh is in Ari, Randhr,
or Vyaya, or, if Budh receives a Drishti from Śani.

39. If Budh is Dhan’s, or Yuvati’s Lord, there will be fear
of premature death. Remedial measure to obtain relief from the
above evil effects is recitation of Vishnu Sahasranam.

40-41. During the Antar Dasha of Ketu in the Dasha of Rahu
there will be journeys to foreign countries, danger from the
king, rheumatic fever etc. and loss of cattle. If Ketu is yuti
with Randhr’s Lord, there will be distress to the body and
mental tension. Enjoyment, gain of wealth, recognition by the
king, acquisition of gold etc. will be the results, if Ketu is
associated with, or receives a Drishti from benefics.

42-42½. There will be Isht Siddhi, if Ketu is related
to the Lord of Lagn. If he is associated with the Lord of Lagn,
there will definitely be gain of wealth. There will also
definitely be increase in the number of cattle, if Ketu is in a
Kendr, or in a Trikon.

43-45. Effects, like danger from thieves and snakes, distress
from wounds, separation from parents, antagonistic relations
with kinsmen, mental agony etc. will be derived, if Ketu is
without strength in Randhr, or Vyaya. If Ketu is Dhan’s, or
Yuvati’s Lord, there will be distress to the body. The remedial
measure to obtain relief from the above evil effects is giving a
goat in charity.

46-47½. Effects, like gains of wealth through
Brahmins, increase in the number of cattle, celebrations for the
birth of a son, well-being, recognition from government,
acquisition of a kingdom, attainment of a high position in
government, great enjoyment and comforts etc. will be
experienced in the Antar Dasha of Śukr in the Dasha of
Rahu, if Śukr is with strength in a Kendr, in a Trikon, or
in Labh.

48-50½. Construction of a new house, availability of
sweet preparations, happiness from wife and children,
association with friends, giving of grains etc. in charity,
beneficence of the king, gain of conveyances and clothes,
extraordinary profits in business, celebration of Upasayan
ceremony of wearing the sacred thread (Janou) etc. will be the
auspicious results, if Śukr be in his exaltation, in his
own Rāśi, in is exalted, or in his own
Navāńś.

51-53½. There will be diseases, quarrels, separation
from one’s son, or father, distress to kinsmen, disputes with
coparceners, danger of death to oneself, or to one’s employer,
unhappiness to wife and children, pain in the stomach etc., if
Śukr is in Ari, Randhr, or Vyaya, in his debilitation, or
in an enemy’s Rāśi, or, if Śukr is associated
with Śani, Mangal, or Rahu.

54-55½, Enjoyments from perfumes, bed, music etc.,
gain of a desired object, fulfillment of desires will be the
results, if Śukr is in a Kendr, in a Trikon, in the
11th, or in the 10th from the Lord of the
Dasha.

56-59. Effects, like danger from the wrath of Brahmins,
snakes and the king, possibility of affliction with diseases,
like stoppage of urine, diabetes, pollution of blood, anaemia,
availability of only coarse food, nervous disorder,
imprisonment, loss of wealth, as a result of penalties, or
fines, imposed by government, will be derived, if Śukr is
associated with malefics in the 6th, 8th,
or 12th from the Lord of the Dasha. There will be
distress to wife and children, danger of premature death to
oneself, if Śukr is Dhan’s, or Yuvati’s Lord. Remedial
measures to obtain relief from the above evil effects are
worship of Goddess Durga and Goddess Lakshmi.

60-61½. Effects, like cordial relations with the king,
increase in wealth and grains, some popularity/respect, some
possibility of becoming head of a village etc., will be
experienced in the Antar Dasha of Sūrya in the Dasha of
Rahu, if Sūrya is in his exaltation, in his own
Rāśi, in Labh, in a Kendr, or in a Trikon, or in his
exalted, or own Navāńś.

62-63½. There will be good reputation and
encouragement and assistance by government, journeys to foreign
countries, acquisition of the sovereignty of the country, gains
of elephants, horses, clothes, ornaments, fulfillment of
ambitions, happiness to children etc., if Sūrya is
associated with, or receives a Drishti from Lagn’s, Dhan’s, or
Karm’s Lord.

64-65. Fevers, dysentery, other diseases, quarrels,
antagonism with the king, travels, danger from foes, thieves,
fire etc. will be the results, if Sūrya is in his
debilitation Rāśi, or, if Sūrya is in the
6th, 8th, or 12th from the Lord
of the Dasha.

66. Well-being in every way and recognition from kings in
foreign countries will be the results, if Sūrya is in a
Kendr, in a Trikon, in the 3rd, or in the
11th from the Lord of the Dasha.

67. There will be danger of critical illness, if Sūrya
is Dhan’s, or Yuvati’s Lord. Worship of Sūrya is the
remedial measure, recommended to obtain relief from the above
evil effects.

68-70. Effects, like acquisition of a kingdom, respect from
the king, gains of wealth, sound health, gains of garments and
ornaments, happiness from children, comforts of conveyances,
increase in house and landed property etc., will be derived in
the Antar Dasha of Candr in the Dasha of Rahu, if Candr is in
his exaltation, in his own Rāśi, in a Kendr, Trikon,
or in Labh, or, if Candr is in a friendly Rāśi,
receiving a Drishti from benefics.

71-72. Beneficence of the Goddess Lakshmi, all-round success,
increase in wealth and grains, good reputation and worship of
deities will be the results, if Candr is in the 5th,
9th, in a Kendr, or in the 11th from the
Lord of the Dasha.

73-75. There will be the creation of disturbances at home and
in the agricultural activities by evil spirits, leopards and
other wild animals, danger from thieves during journeys and
stomach disorders, if Candr is bereft of strength in the
6th, 8th, or 12th from the Lord
of the Dasha. There will the possibility of premature death, if
Candr is Dhan’s, or Vyaya’s Lord. The remedial measure to obtain
relief from the above evil effects is to give in charity a white
cow, or a female buffalo.

76-77½. Effects, like the recovery of a lost kingdom
and recovery of lost wealth, property at home and increase in
agricultural production, gain of wealth, blessings by the
household deity (Isht Dev), happiness from children, enjoyment
of good food etc., will be derived in the Antar Dasha of Mangal
in the Dasha of Rahu, if Mangal is in Labh, Putr, or Dharm, or,
if Mangal is in a Kendr, if Mangal receives a Drishti from
benefics, or, if Mangal is in his exaltation, or in his own
Rāśi.

78-79½. There will be acquisition of red-coloured
garments, journeys, audience with the king, well-being of
children and employer, attainment of the position of a Commander
of the Army, enthusiasm and gain of wealth through kinsmen, if
Mangal is in a Kendr, in the 5th, 9th,
3rd, or in the 11th from the Lord of the
Dasha.

80-82. Distress to wife, children and co-borns, loss of
position, antagonistic relations with children, wife and other
close relations, danger from thieves, wounds and pain in the
body etc. will result, if Mangal is in the 6th,
8th, or 12th from the Lord of the Dasha,
receiving a Drishti from malefics.

83. There will be lethargy and danger of death, if Mangal is
Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief
from the above evil effects is giving a cow, or a bull in
charity.

Ch. 56. Effects of the Antar Dashas in the Dasha of
Guru

1-3½. Effects, like sovereignty over many kings, very
well endowed with riches, revered by the king, gains of cattle,
clothes, ornaments, conveyances, construction of a new house and
a decent mansion, opulence and glory, dawn of fortune, success
in ventures, meetings with Brahmins and the king, extraordinary
profits from the employer and happiness to wife and children,
will be experienced in the Antar Dasha of Guru in his own Dasha,
if Guru is in his exaltation Rāśi, in his own
Rāśi, in a Kendr, or Trikon.

4-5½. Association with the menials, great distress,
slander by coparceners, wrath of the employer, danger of
premature death, separation from wife and children and loss of
wealth and grains will be the results, if Guru is in his
debilitation Rāśi, in his debilitated
Navāńś, or in Ari, Randhr, or Vyaya.

6-7. There will be pains in the body, if Guru is the Lord of
Yuvati (or of Dhan). The remedial measure to obtain relief from
the above evil effects and to get fulfillment of ambitions is
recitation of Rudr Japa and Shiva Sahasranam.

8-11½. Effects, like acquisition of a kingdom, gain of
clothes, ornaments, wealth, grains, conveyances, cattle and
position, happiness from son and friends etc., gains specially
of a blue-coloured horse, journey to the West, audience with the
king and receipt of wealth from him, will be derived in the
Antar Dasha of Śani in the Dasha of Guru, if Śani is
in his exaltation, in his own Rāśi, in a Kendr, or
Trikon endowed with strength.

12-14. Loss of wealth, affliction with fever, mental agony,
infliction of wounds to wife and children, inauspicious events
at home, loss of cattle and employment, antagonism with kinsmen
etc. will be results, if Śani is in Ari, Randhr, or Vyaya,
if Śani is combust, or, if Śani is in an enemy’s
Rāśi.

15-15½. There will be gain of land, house, son and
cattle, acquisition of riches and property through the enemy
etc., if Śani is in Kendr, Trikon, the 11th, or
in the 2nd from the Lord of the Dasha.

16-17. Effects, like loss of wealth, antagonistic relations
with kinsmen, obstacles in industrial ventures, pains in the
body, danger from the members of the family etc. will be
realized, if Śani is in the 6th, 8th,
or 12th from the Lord of the Dasha, or, if Śani
is associated with a malefic.

18-19. There will be fear of premature death, if Śani is
Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief
from these evil effects and to enjoy sound health are recitation
of Vishnu Sahasranam and giving in charity a black cow, or a
female buffalo.

20-21½. Effects, like gains of wealth, bodily
felicity, acquisition of a kingdom, gain of conveyances, clothes
and cattle etc., will be derived in the Antar Dasha of Budh in
the Dasha of Guru, if Budh is in his exaltation, in his own
Rāśi, or in Kendr, in Trikon, or, if Budh is
associated with the Lord of the Dasha.

22-22½. There will be increase in the number of
enemies, loss of enjoyment and comforts, loss in business,
affliction with fever and dysentery, if Budh receives a Drishti
from Mangal.

23-24 Gains of wealth in his own country, happiness from
parents and acquisition of conveyances by the beneficence of the
king will result, if Budh is in a Kendr, in the 5th,
or 9th from the Lord of the Dasha, or, if Budh is in
his exaltation Rāśi.

25-26. There will be loss of wealth, journeys to foreign
countries, danger from thieves while traveling, wounds, burning
sensations, eye troubles, wanderings in foreign lands, if Budh
is in the 6th, 8th, or 12th
from the Lord of the Dasha, or, if Budh is associated with a
malefic without receiving a Drishti from a benefic.

27-28. Distress without reason, anger, loss of cattle, loss
in business, fear of premature death etc. will be the results,
if Budh be associated with a malefic, or malefics in Ari, in
Randhr, or in Vyaya.

29-29½. There will be enjoyment, gains of wealth,
conveyances and clothes at the commencement of the Antar Dasha,
even if Budh is associated with a malefic, but receives a
Drishti from a benefic. At the end of the Dasha, however, there
will be loss of wealth and bodily distress.

30-31. Premature death may be expected, if Budh is Dhan’s, or
Yuvati’s Lord. The most effective and beneficial remedial
measure for prolongation of longevity and to obtain relief from
other evil effects is recitation of Vishnu Sahasranam.

32-32½. Moderate enjoyment, moderate gain of wealth,
coarse food, or food, given by others, food, given at the time
of death ceremonies and acquisition of wealth through
undesirable means will be the results, in the Antar Dasha of
Ketu in the Dasha of Guru, if Ketu is associated with, or
receives a Drishti from a benefic.

33-34. Effects, like loss of wealth by the wrath of the king,
imprisonment, diseases, loss of physical strength, antagonism
with father and brother and mental agony, will be experienced,
if Ketu be in the 6th, 8th, or
12th from the Lord of the Dasha, or be associated
with malefics.

35-36½. Acquisition of a palanquin, elephants etc.,
beneficence of the king, success in the desired spheres, profits
in business, increase in the number of cattle, gain of wealth,
clothes etc. from a Yavana king (Muslim dignitary) will be the
auspicious effects, if Ketu is in the 5th,
9th, 4th, or 10th from the Lord
of the Dasha.

37-38. There will be physical distress, if Ketu is Dhan’s, or
Yuvati’s Lord (or, if Ketu is in Dhan, or in Yuvati. The
remedial measure to obtain relief from the above evil effects is
performance of Mrityunjaya Japa in the prescribed manner.

39-43. Effects, like acquisition of conveyances, like
palanquin, elephants etc., gain of wealth by the beneficence of
the king, enjoyment, gain of blue and red articles,
extraordinary income from journeys to the East, well-being in
the family, happiness from parents, devotion to deities,
construction of reservoirs, charities etc., will be derived in
the Antar Dasha of Śukr, if Śukr is in a Kendr,
Trikon, or in Labh, or, if Śukr is in his own
Rāśi and receives a Drishti from a benefic, or from
benefics.

44-44½. Evil effects, like quarrels, antagonism with
kinsmen, distress to wife and children, will be felt, if
Śukr is in the 6th, 8th, or
12th from the Lord of the Dasha, or Lagn, or, if
Śukr is in his debilitation Rāśi.

There will be quarrels, danger from the king, antagonism with
the wife, disputes with the father-in-law and with brothers,
loss of wealth etc., if Śukr is associated with Śani,
or Rahu, or with both.

45-47½. There will be gain of wealth, happiness from
wife, meeting with the king, increase in the number of children,
conveyances and cattle, enjoyment of music, society with men of
learning, availability of sweetish preparations, giving help and
assistance to kinsmen etc., if Śukr is in a Kendr, Trikon,
or in the 2nd from the Lord of the Dasha.

48-50. Loss of wealth, fear of premature death, antagonism
with wife etc. will be experienced, if Śukr is Dhan’s, or
Yuvati’s Lord. The remedial measure to obtain relief from these
evil effects is giving a tawny-coloured cow, or a female buffalo
in charity.

51-53. Gain of wealth, reverence, happiness and acquisition
of conveyances, clothes, ornaments etc., birth of children,
cordial relations with the king, success in ventures etc. will
be the auspicious results in the Antar Dasha of Sūrya in
the Dasha of Guru, if Sūrya is in his exaltation, in his
own Rāśi, in a Kendr, Trikon, or in Sahaj, Labh, or
Dhan and be endowed with strength.

54-55½. Effects, like nervous disorder, fever,
laziness, or reluctance in the performance of good deeds,
indulgence in sins, antagonistic attitude towards all,
separation from kinsmen and distress without reasons, will be
experienced, if Sūrya is in Ari, Randhr, or Vyaya, or, if
Sūrya is in the 6th, 8th, or
12th from the Lord of the Dasha.

56-57. There will be physical distress, if Sūrya is
Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief
from the above evil effects and to enjoy good health is
recitation of Adhitya Hridaya Path.

58-60½. Effects, like reverence from the king,
opulence and glory, happiness from wife and children,
availability of good food, gain of reputation by performance of
good deeds, increase in the number of children and
grandchildren, comforts by the beneficence of the king,
religious and charitable inclinations etc., will be derived in
the Antar Dasha of Candr in the Dasha of Guru, if Candr is in a
Kendr, Trikon, or in Labh, or, if Candr is in her exaltation, or
in her own Rāśi and, if Candr is full and strong and
in an auspicious Bhava from the Lord of the Dasha.

61-63. There will be loss of wealth and kinsmen, wanderings
in foreign lands, danger from the king, thieves, quarrels with
coparceners, separation from a maternal uncle, distress to
mother etc., if Candr is weak, or is associated with malefics,
or, if Candr is in Ari, Randhr, or Vyaya, or, if Candr is in the
6th, 8th, or 12th from the Lord
of the Dasha.

64. Physical distress will be experienced, if Candr is
Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief
from the above effects is Durga Saptashati Path.

65-66. Effects, like the celebration of functions, such as
marriage etc., gain of land, or villages, growth of strength and
valour and success in all ventures, will be derived in the Antar
Dasha of Mangal in the Dasha of Guru, if Mangal is in his
exaltation, in his own Rāśi, or in his exalted, or own
Navāńś.

67-68. There will be gain of wealth and grains, availability
of good sweetish preparations, pleasure of the king, happiness
from wife and children and other auspicious effects, if Mangal
is in a Kendr, Trikon, in Labh, or Dhan and is associated with,
or receives a Drishti from benefics.

69-71. Loss of wealth and house, eye trouble and other
inauspicious effects will be the results, if Mangal is in the
8th, or 12th from the Lord of the Dasha,
or, if Mangal is in his debilitation Rāśi, associated
with, or receiving a Drishti from malefics. The effects will be
particularly adverse at the commencement of the Antar Dasha.
There will be some mitigation of evil effects later. There will
be physical distress and mental agony, if Mangal is the Lord of
Dhan, or Yuvati. The remedial measure to obtain relief from the
above evil effects and to get gains of wealth and property is to
give a bull in charity.

72-75. Effects, like attachment to Yog, gain of wealth and
grains during the first five months, sovereignty over a village,
or country, meeting with a foreign king, well-being in the
family, journeys to distant lands, bathing in holy places, will
be derived in the Antar Dasha of Rahu in the Dasha of Guru, if
Rahu is in his exaltation, in his own Rāśi, in his
Multrikon, or, if Rahu is in a Kendr, or Trikon, or, if Rahu
receives a Drishti from the Lord of a Kendr, or, if Rahu is
associated with, or receives a Drishti from a benefic.

76-78. Danger from thieves, snakes, the king, wounds,
troubles in domestic affairs, antagonism with co-borns and
coparceners, bad dreams, quarrels without reason, danger from
diseases etc. will result, if Rahu is associated with a
malefic, if Rahu is in the 8th, or 12th
from the Lord of the Dasha.

79-80. There will be physical distress, if Rahu is in Dhan,
or in Yuvati. The remedial measures to obtain relief from the
above evil effects are Mrityunjaya Japa and giving a goat in
charity.

Ch. 57. Effects of the Antar Dashas in the Dasha of
Śani

1-3. Effects, like acquisition of a kingdom, happiness from
wife and children, acquisition of conveyances, like elephants,
gain of clothes, attainment of the position of a Commander of
the Army by the beneficence of the king, acquisition of cattle,
villages and land etc., will be derived in the Antar Dasha of
Śani in the Dasha of Śani, if Śani is in his own,
in his exaltation Rāśi, or in deep exaltation, or, if
Śani is in a Kendr, or Trikon, or, if Śani is a Yog
Karak.

4-5½. Fear, or danger from the king, getting inflicted
with injuries with some weapon, bleeding gums, dysentery etc.
will be the evil effects at the commencement of the Dasha, if
Śani is in Randhr, or Vyaya, or, if Śani is associated
with malefics in his debilitation Rāśi. There will be
danger from thieves etc., going away from the homeland, mental
agony etc. in the middle portion of the Dasha. The last part of
the Dasha will yield beneficial results.

6-7. There will be danger of premature death, if Śani is
Dhan’s, or Yuvati’s Lord. Lord Shiva will afford protection and
render relief, if Mrityunjaya Japa is performed in the
prescribed manner.

8-11. Effects, like reverence from the people, good
reputation, gain of wealth, comforts of conveyances etc.,
inclination towards performance of religious sacrifices
(Yagyas), Raj Yog, bodily felicity, enthusiasm, well-being in
the family, pilgrimage to holy places, performance of religious
rites, listening to Puranas, charities, availability of sweetish
preparations etc., will be derived in the Antar Dasha of Budh in
the Dasha of Śani, if Budh is in a Kendr, or Trikon.

12-13½. Acquisition of a kingdom, gain of wealth,
headship of a village will be the effects at the commencement of
the Dasha, if Budh is in Ari, Randhr, or Vyaya from Lagn, or
from the Lord of the Dasha, or, if Budh is associated with
Sūrya, Mangal and Rahu. Affliction with diseases, failure
in all ventures, anxiety and feeling of danger etc. will be
experienced in the middle portion and in the last part of the
Dasha.

14-15. There will be physical distress, if Budh is Dhan’s, or
Yuvati’s Lord. The remedial measures to obtain relief from the
above evil effects and to regain enjoyment in life are
recitation of Vishnu Sahasranam and giving grains in
charity.

16-18. Evil effects, like loss of position, dangers, poverty,
distress, foreign journeys etc., will be derived in the Antar
Dasha of Ketu in the Dasha of Śani, even if Ketu is in his
exaltation, in his own, in a benefic Rāśi, or in a
Kendr, or Trikon, or, if Ketu is associated with, or receives a
Drishti from benefics. If Ketu is related to the Lagn’s Lord,
there will be gain of wealth and enjoyment and bathing in holy
places and visit to a sacred shrine at the commencement of the
Antar Dasha.

19-19½. Gain of physical strength and courage,
religious thoughts, audience with the king (high dignitaries of
government, like president, prime minister, governor, ministers)
and all kinds of enjoyments will be experienced, if Ketu is in a
Kendr, in a Trikon, in the 3rd, or 11th
from the Lord of the Dasha.

20-21½. Fear of premature death, coarse food, cold
fever, dysentery, wounds, danger from thieves, separation from
wife and children etc., will be the results, if Ketu is in
Randhr, or Vyaya from Lagn, or from the Lord of the Dasha.

22-23. There will be physical distress, if Ketu is in Dhan,
or Yuvati. Remedial measure to obtain relief from the above evil
effects and to regain enjoyments of life by the beneficence of
Ketu is giving a goat in charity.

24-27½. Effects, like marriage, birth of a son, gain
of wealth, sound health, well-being in the family, acquisition
of a kingdom, enjoyments by the beneficence of the king,
honours, gain of clothes, ornaments, conveyance and other
desired objects, will be derived in the Antar Dasha of Śukr
in the Dasha of Śani, if Śukr is in a Kendr, Trikon,
or in Labh, associated with, or receiving a Drishti from
benefics. If during the period of Antar Dasha of Śukr Guru
is favourable in transit, there will be dawn of fortune and
growth of property. If Śani is favourable in transit, there
will be Raj Yog effects, or the accomplishment of Yog rites (Yog
Triya Siddhi).

28-29. Distress to wife, loss of position, mental agony,
quarrels with close relations etc. will be the results, if
Śukr is in his debilitation Rāśi, if Śukr is
combust, or, if Śukr is in Ari, Randhr, or Vyaya.

30-31½. Fulfillment of ambitions by the beneficence of
the king, charities, performance of religious rites, creation of
interest in the study of Shastras, composition of poems,
interest in Vedanta etc., listening to Puranas, happiness from
wife and children will be experienced, if Śukr is in Dharm,
Labh, or Kendr from the Lord of the Dasha.

32-34. There will be eye trouble, fevers, loss of good
conduct, dental problems, heart disease, pain in arms, danger
from drowning, or falling from a tree, antagonism towards
relations with the officials of government and brothers, if
Śukr is in the 6th, 8th, or
12th from the Lord of the Dasha.

35-36. There will be physical distress, if Śukr is
Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief
from the above evil effects and to regain enjoyment and good
health is by the beneficence of Goddess Durga and the
performance of Durga Saptashati Path and giving a cow, or a
female buffalo in charity.

37-38½. Effects, like good relations with one’s
employer, well-being in the family, happiness from children,
gain of conveyances and cattle etc., will be derived in the
Antar Dasha of Sūrya in the Dasha of Śani, if
Sūrya is in his exaltation, in his own Rāśi, or,
if Sūrya is associated with Dharm’s Lord, or, if Sūrya
is in a Kendr, or Trikon, associated with, or receiving a
Drishti from benefics.

39-41. There will be heart disease, defamation, loss of
position, mental agony, separation from close relatives,
obstacles in industrial ventures, fevers, fears, loss of
kinsmen, loss of articles, dear to the person, if Sūrya is
in Randhr, or Vyaya, or, if Sūrya is in the 8th,
or 12th from the Lord of the Dasha.

42. There will be physical distress, if Sūrya is Dhan’s,
or Yuvati’s Lord. The worship of Sūrya is the remedial
measure to obtain relief from the above evil effects.

43-45. Effects, like gains of conveyance, garments,
ornaments, improvement of fortune and enjoyments, taking care of
brothers, happiness in both maternal and paternal homes,
increase in cattle wealth etc., will be derived in the Antar
Dasha of Candr in the Dasha of Śani, if Candr is full, in
her exaltation, or in her own Rāśi, or in a Kendr, or
Trikon, or in the 11th from the Dasha Lord, or, if
Candr receives a Drishti from benefics.

46-48½. There will be great distress, wrath,
separation from parents, ill health of children, losses in
business, irregular meals, administration of medicines, if Candr
is waning, if Candr is associated with, or receives Drishti from
malefics, or, if Candr is in his debilitation Rāśi,
or, if Candr is in malefic Navāńś, or, if Candr
is in the Rāśi of a malefic Grah. There will,
however, be good effects and some gain of wealth at the
commencement of the Antar Dasha.

49-50½. Enjoyment of conveyances and garments,
happiness from kinsmen, happiness from parents, wife, employer
etc. will be the results, if Candr is in a Kendr, Trikon, or in
the 11th from the Lord of the Dasha.

51-52. Effects, like sleepiness, lethargy, loss of position,
loss of enjoyments, increase in the number of enemies,
antagonism with kinsmen, will be experienced, if Candr is weak
and is in the 6th, 8th, or 12th
from the Lord of the Dasha.

53-54. There will be lethargy and physical distress, if Candr
is Dhan’, or Yuvati’s Lord. The remedial measures to obtain
relief from the above evil effects and prolongation of longevity
are Havan and giving jaggery, Ghī, rice, mixed with curd, a
cow, or a female buffalo in charity.

55-57. Effects, like enjoyments, gain of wealth, reverence
from the king, gain of conveyances, clothes and ornaments,
attainment of the position of a Commander of the Army, increase
in agricultural and cattle wealth, construction of a new house,
happiness to kinsmen, will be derived from the very commencement
of the Antar Dasha of Mangal in the Dasha of Śani, if
Mangal is in his exaltation, in his own Rāśi, or, if
Mangal is associated with Lagn’s Lord, or with the Dasha
Lord.

58-60. There will be loss of wealth, danger of wounds, danger
from thieves, snakes, weapons, gout and other similar diseases,
distress to father and brothers, quarrels with copartners, loss
of kinsmen, coarse food, going away to foreign lands,
unnecessary expenditure etc., if Mangal is in his debilitation
Rāśi, or combust, or in Randhr, or Vyaya and
associated with, or receiving a Drishti from malefics.

61-62. Great distress, dependence on others and fear of
premature death, may be expected, if Mangal is in Dhan, or, if
Mangal is Yuvati’s, or Randhr’s Lord. The remedial measures to
obtain relief from the above evil effects are performance of
Havan and giving a bull in charity.

63-64. Effects, like quarrels, mental agony, physical
distress, agony, antagonism with the sons, danger from diseases,
unnecessary expenditure, discord with close relations, danger
from the government, foreign journeys, loss of house and
agricultural lands, will be derived in the Antar Dasha of Rahu
in the Dasha of Śani, if Rahu not be in his house of
exaltation, or any other auspicious position.

65-67. Enjoyment, gains of wealth, increase in agricultural
production, devotion to deities and Brahmins, pilgrimage to holy
places, increase in cattle wealth, well-being in the family will
be the results at the commencement of the Antar Dasha, if Rahu
is associated with Lagn’s Lord, or a Yog Karak Grah, or, if Rahu
is in his exaltation, or in his own Rāśi, or, if Rahu
is in a Kendr, or Labh from Lagn, or from the Lord of the Dasha.
There will be cordiality with the king and happiness from
friends in the middle portion of the Antar Dasha.

68-68½. There will be acquisition of elephants,
opulence and glory, cordial relations with the king, gains of
valuable clothes, if Rahu is in Mesh, Kanya, Kark, Vrishabh,
Meen, or Dhanu.

69-70. There will be physical distress, if Rahu is associated
with Dhan’s, or Yuvati’s Lord. The remedial measures to obtain
relief from the above evil effects are Mrityunjaya Japa and
giving a goat in charity.

71-73½. Effects, like success all-round, well-being in
the family, gain of conveyances, ornaments and clothes by the
beneficence of the king, reverence, devotion to deities and the
preceptor, association with men of learning, happiness from wife
and children etc., will be derived in the Antar Dasha of Guru in
the Dasha of Śani, if Guru is in a Kendr, or in a Trikon,
or, if Guru is associated with Lagn’s Lord, or, if Guru is in
his own, or in his exaltation Rāśi.

74-75½. Results, like death of the near relations,
loss of wealth, antagonism with the government officials,
failure in projects, journeys to foreign lands, affliction with
diseases, like leprosy etc., will be experienced, if Guru is in
his debilitation Rāśi, or, if Guru is associated with
malefics, or, if Guru is in Ari, Sahaj, or Vyaya.

76-78. There will be opulence and glory, happiness to wife,
gains through the king, comforts of good food and clothes,
religious-mindedness, name and fame in the country, interest in
Vedas and Vedanta, performance of religious sacrifices, giving
grains etc. in charity, if Guru is in the 5th,
9th, 11th, 2nd, or Kendr from
the Lord of the Dasha.

79-80. Antagonism with kinsmen, mental agony, quarrels, loss
of position, losses in ventures, loss of wealth, as a result of
imposition of fines, or penalties by government, imprisonment
distress to wife and son will be the results, if Guru is weak
and is in the 6th, 8th, or 12th
from the Lord of the Dasha.

81-82. There will be physical distress, agony, death of the
native, or any member of the family, if Guru is Dhan’s, or
Yuvati’s Lord. Remedial measures to obtain relief from the above
evil effects are recitation of Shiva Sahasranam and giving gold
in charity.

Ch. 58. Effects of the Antar Dashas in the Dasha of
Budh

1-3½. Gain of jewels, like pearls etc., learning,
increase in happiness and performance of pious deeds, success in
the educational sphere, acquisition of name and fame, meeting
with new kings, gain of wealth and happiness from wife, children
and parents will be the effects in the Antar Dasha of Budh in
his own Dasha, if Budh is placed in his exaltation
Rāśi, or is otherwise well placed.

There will be loss of wealth and cattle, antagonism with
kinsmen, diseases, like stomach pains, piety in discharging
duties, as a government official, if Budh is in his debilitation
Rāśi etc., or, if Budh is in Ari, Randhr, or Vyaya,
or, if Budh is associated with malefics.

4-5. Distress to wife, death of members of the family,
affliction with diseases, like rheumatism and stomach pains etc.
will result, if Budh is Dhan’s, or Yuvati’s Lord. Remedial
measure to obtain relief from the above evil effects, is
recitation of Vishnu Sahasranam.

6-8½. Effects, like physical fitness, little gain of
wealth, affectionate relations with kinsmen, increase in cattle
wealth, income from industries, success in the educational
sphere, acquisition of name and fame, honours, audience with the
king and joining a banquet with him, comforts of clothes etc.,
will be experienced, if Ketu is associated with benefics in a
Kendr, or Trikon, or, if Ketu is yuti with Lagn’s Lord, or with
a Yog Karak. The same will be the results, if Ketu is in a
Kendr, or in the 11th from the Lord of the Dasha.

9-11. Fall from a conveyance, distress to son, danger from
the king, indulgence in sinful deeds, danger from scorpions
etc., quarrels with the menials, sorrow, diseases and
association with menials etc. will be the results, if Ketu is
yuti with malefics in the 8th, or 12th
from the Lord of the Dasha.

12. There will be physical distress, if Ketu is Dhan’s, or
Yuvati’s Lord. The remedial measure to obtain relief from the
above evil effects, is giving a goat in charity.

13-15½. Effects, like inclination to perform religious
rites, fulfillment of all ambitions through the help of the king
and friends, gains of agricultural lands and happiness etc. will
be derived in the Antar Dasha of Śukr in the Dasha of Budh,
if Śukr is in a Kendr, in Labh, in Putr, or in Dharm. There
will be acquisition of a kingdom, gain of wealth and property,
construction of a reservoir, readiness to give charities and to
perform religious rites, extraordinary gain of wealth and gains
in business, if Śukr is in a Kendr, in the 5th,
9th, or 11th from the Lord of the
Dasha.

16-17½. Heart disease, defamation, fevers, dysentery,
separation from kinsmen, physical distress and agony will
result, if Śukr is weak in the 6th,
8th, or 12th from the Lord, or the
Dasha.

18-19. There will be fear of premature death, if Śukr is
Dhan’s, or Yuvati’s Lord. The remedial measure to obtain relief
from the above evil effects is to recite Mantras of Goddess
Durga.

20-22. Effects, like dawn of fortune by the beneficence of
the king, happiness from friends etc., will be derived in the
Antar Dasha of Sūrya in the Dasha of Budh, if Sūrya is
in his own, or in his exaltation Rāśi, or in a Kendr,
or Trikon, or in Dhan, or Labh, or in his exalted, or own
Navāńś. There will be acquisition of land, if
Sūrya receives a Drishti from Mangal and comforts of good
food and clothes, if such a Sūrya receives a Drishti from
Lagn’s Lord.

23-24. Fear, or danger from thieves, fire and weapons,
bilious troubles, headaches, mental agony and separation from
friends etc. will be the results, if Sūrya is in Ari,
Randhr, or Vyaya from Lagn, or from the Lord of the Dasha and,
if Sūrya is weak and associated with Śani, Mangal and
Rahu.

25. There will be fear of premature death, if Sūrya is
Dhan’s, or Yuvati’s Lord. Worship of Sūrya is the remedial
measure to obtain relief from the above evil effects.

26-27. The Yog becomes very strong for beneficial effects, if
in the Antar Dasha of Candr in the Dasha of Budh Candr is in a
Kendr, or Trikon from Lagn, or, if Candr is in her exaltation,
or in her own Rāśi, associated with, or receiving a
Drishti from Guru, or, if Candr is a Yog Karak herself. Then
there will be marriage, birth of a son and gain of clothes and
ornaments.

28-29½. In the circumstances, mentioned above, there
will also be construction of a new house, availability of
sweetish preparations, enjoyment of music, study of Shastras,
journey to the South, gains of clothes from beyond the seas,
gain of gems, like pearls etc.

30-31½. There will be physical distress, if Candr is
in her debilitation, or in an enemy’s Rāśi. If Candr
is in a Kendr, Trikon, in the 3rd, or 11th
from the Lord of the Dasha, there will be at the commencement of
the Antar Dasha visits to sacred shrines, patience, enthusiasm
and gains of wealth from foreign countries.

32-33. Danger from the king, fire and thieves, defamation, or
disgrace and loss of wealth on account of wife, destruction of
agricultural lands and cattle etc. will be the results, if Candr
is weak and is in the 6th, 8th, or
12th from the Lord of the Dasha.

34-35. There will be physical distress, if Candr is Dhan’s,
or Yuvati’s Lord. There will be relief, prolongation of
longevity and restoration of comforts by the beneficence of
Goddess Durga, if the Mantras of the Goddess are recited in the
prescribed manner and clothes are given in charity.

36-38½. Effects, like well-being and enjoyments in the
family by the beneficence of the king, increase in property,
recovery of a lost kingdom etc., birth of a son, satisfaction,
acquisition of cattle, conveyances and agricultural lands,
happiness from wife etc., will be derived in the Antar Dasha of
Mangal in the Dasha of Budh, if Mangal is in his exaltation, in
his own Rāśi, in a Kendr, or Trikon, or, if Mangal is
asociated with Lagn’s Lord.

39-40½. Physical distress, mental agony, obstacles in
industrial ventures, loss of wealth, gout, distress from wounds
and danger from weapons and fever etc. will be the results, if
Mangal be associated with, or receives a Drishti from malefics
in Randhr, or in Vyaya.

41-42. There will be gain of wealth, physical felicity, birth
of a son, good reputation, affectionate relations etc. with
kinsmen etc., if Mangal recieves a Drishti from benefics in a
Kendr, Trikon, or in the 11th from the Lord of the
Dasha.

43-44½. If Mangal be associated with malefics in the
8th, or 12th from the Lord of the Dasha,
there will be distress, danger from kinsmen, wrath of the king
and fire, antagonism with the son, loss of position at the
commencement of the Antar Dasha, enjoyments and gains of wealth
in the middle portion of the Antar Dasha, danger from the king
and loss of position at the end of the Antar Dasha.

45-46. There will be fear of premature death, if Mangal is
Dhan’s, or Yuvati’s Lord. The remedial measures to be adopted to
obtain relief from the above evil effects are Mrityunjaya Japa
and giving a cow in charity.

47-49. Effects, like reverence from the king, good
reputation, gain of wealth, visits to sacred shrines,
performance of religious sacrifices and oblations, recognition,
gain of clothes etc., are derived in the Antar Dasha of Rahu in
the Dasha of Budh, if Rahu is in a Kendr, or Trikon, or, if Rahu
is in Mesh, Kumbh, Kanya, or Vrishabh. There will be some evil
effects at the commencement of the Antar Dasha, but all will be
well later.

51. There will be an opportunity to have conversation, or a
meeting with the king, if Rahu is in Sahaj, Randhr, Karm, or
Labh. In this position, if Rahu be associated with a benefic,
there will be a visit to a new king.

52-53. Pressure of hard work, as a government functionary,
loss of position, fears, imprisonment, diseases, agony to self
and kinsmen, heart disease, loss of reputation and wealth, will
be the results, if Rahu is associated with a malefic, or
malefics in the 8th, or 12th from the Lord
of the Dasha.

54-55. There will be fear of premature death, if Rahu is in
Dhan, or in Ari. The remedial measures to obtain relief from the
above evil effects, are recitation of Mantras of Goddess Durga
and Goddess Lakshmi in the prescribed manner and giving a
tawny-coloured cow, or female buffalo in charity.

56-58½. Effects, like physical felicity, gain of
wealth, beneficence of the king, celebration of auspicious
functions, like marriage etc., at home, availability of sweetish
preparations, increase in cattle wealth, attending discourses on
Puranas etc., devotion to deities and the preceptor, interest in
religion, charities etc., worship of Lord Shiva etc., will be
derived in the Antar Dasha of Guru in the Dasha of Budh, if Guru
is in a Kendr, Trikon, or in Labh, or, if Guru is in his
exaltation, or in his own Rāśi.

59-61. Discord with king and kinsmen, danger from thieves
etc., death of parents, disgrace, punishment from government,
loss of wealth, danger from snakes and poison, fever, losses in
agricultural production, loss of lands etc., will be the
results, if Guru is in his debilitation Rāśi, is
combust, or is in Ari, Randhr, or in Vyaya, or, if Guru is
associated with, or receives a Drishti from Śani and
Mangal.

62-63½. There will be happiness from kinsmen and from
one’s son, enthusiasm, increase in wealth and name and fame,
giving grains etc. in charity, if Guru is in a Kendr, Trikon, or
in the 11th from the Lord of the Dasha and, if Guru
is endowed with strength.

64-64½. Agony, anxiety, danger from diseases,
antagonism with wife and kinsmen, wrath of the king, quarrels,
loss of wealth, danger from Brahmins will be the results, if
Guru is weak and, if Guru is in the 6th,
8th, or 12th from the Lord of the
Dasha.

65-66. There will be physical distress, if Guru is Dhan’s, or
Yuvati’s Lord, or, if Guru is in Dhan, or Yuvati. The remedial
measures to obtain relief from the above evil effects are
recitation of Shiva Sahasranam and giving a cow and gold in
charity.

67-68½. Effects, like well-being in the family,
acquisition of a kingdom, enthusiasm, increase in cattle wealth,
gain of a position, visits to sacred shrines etc., will be
derived in the Antar Dasha of Śani in the Dasha of Budh, if
Śani is in his exaltation, his in his own Rāśi,
or in a Kendr, or Trikon, or in Labh.

69-70½. Danger from enemies, distress to wife and
children, loss of thinking power, loss of kinsmen, loss in
ventures, mental agony, journeys to foreign lands and bad dreams
will be the results, if Śani is in the 8th, or
12th from the Lord of the Dasha.

71-72. There will be fear of premature death, if Śani is
Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief
from the above evil effects and to regain sound health are
performance of Mrityunjaya Japa and giving a black cow and
female buffalo in charity.

Ch. 59. Effects of the Antar Dashas in the Dasha of
Ketu

1-2½. Effects, like happiness from wife and children,
recognition from the king, but mental agony, gain of land,
village etc. will be derived in the Antar Dasha of Ketu in his
own Dasha, if Ketu is in a Kendr, or Trikon, or, if Ketu is
related to Dharm’s, Karm’s, or Bandhu’s Lord.

3-4. Heart disease, defamation, destruction of wealth and
cattle, distress to wife and children, instability of mind etc.
will we be the results, if Ketu is in his debilitation
Rāśi and, if Ketu is in Randhr, or Vyaya along with a
combust Grah.

5-6. There will be danger from diseases, great distress and
separation from kinsmen, if Ketu is related to Dhan’s, or
Yuvati’s Lord, or, if Ketu is in Dhan, or Yuvati. The remedial
measures to obtain relief from the above evil effects are
performance of Durga Saptashati Japa and Mrityunjaya Japa.

7-9½. Effects, like beneficence from the king, good
fortune, gain of clothes etc., recovery of lost kingdom,
comforts of conveyances etc., visits to sacred shrines and gain
of lands and villages by the beneficence of the king, will be
derived in the Antar Dasha of Śukr in the Dasha of Ketu, if
Śukr is in his exaltation, in his own Rāśi, or,
if Śukr is associated with Karm’s Lord in a Kendr, or
Trikon and there will be dawn of fortune, if in such position he
is associated with Dharm’s Lord also.

10-11. Sound health, well-being in the family and gains of
good food and conveyances etc. will be the results, if Śukr
is in a Kendr, Trikon, or in the 3rd, or
11th from the Lord of the Dasha.

12-14. There will be quarrels without any cause, loss of
wealth, distress to cattle, if Śukr is in the
6th, 8th, or 12th from the Lord
of the Dasha. If Śukr is in his debilitation
Rāśi, or, if Śukr is associated with a
debilitated Grah, or, if Śukr is in Ari, or Randhr, there
will be quarrels with kinsmen, headaches, eye troubles, heart
disease, defamation, loss of wealth and distress to cattle and
wife.

15. Physical distress and mental agony will be caused, if
Śukr is Dhan’s, or Yuvati’s Lord. The remedial measures to
obtain relief from the above evil effects are performance of
Durga Path and giving a tawny-coloured cow, or female buffalo in
charity.

16-17. The effects, like gains of wealth, beneficence of the
king, performance of pious deeds and fulfillment of all
ambitions, will be derived in the Antar Dasha of Sūrya in
the Dasha Ketu, if Sūrya is in his exaltation, in his own
Rāśi, or, if Sūrya is associated with, or
receives a Drishti from a benefic in a Kendr, Trikon, or in
Labh.

18-19½. Danger from the king, separation from parents,
journeys to foreign lands, distress from thieves, snakes and
poison, punishment by government, antagonism with the friends,
sorrows, danger from fever etc. will be the results, if
Sūrya is associated with a malefic, or malefics in Randhr,
or in Vyaya.

20-21. There will be physical fitness, gain of wealth, or the
birth of a son, success in performance of pious deeds, headship
of a small village etc., if Sūrya is in a Kendr, Trikon, in
the 2nd, or 11th from the Lord of the
Dasha.

22-24. Obstacles in availability of food, fears and loss of
wealth and cattle will be the results, if Sūrya is
associated with evil Grahas in the 8th, or
12th from the Lord of the Dasha. There will be
distress at the commencement of the Antar Dasha with some
mitigation at its end. There will be fear of premature death, if
Sūrya is Dhan’s, or Yuvati’s Lord. The remedial measure to
obtain relief from the above evil effects and to regain comforts
by the beneficence of Sūrya is to give a cow and gold in
charity.

25-28. Effects, like recognition from the king, enthusiasm,
well-being, enjoyments, acquisition of a house, lands etc.,
abnormal gains of food, clothes, conveyances, cattle etc.,
success in business, construction of reservoirs etc. and
happiness to wife and children, will be derived in the Antar
Dasha of Candr in the Dasha of Ketu, if Candr is in her
exaltation, in her own Rāśi, in a Kendr, Trikon, in
Labh, or in Dhan. The beneficial results will be realized
fully, if Candr is waxing.

29-30. Unhappiness and mental agony, obstacles in ventures,
separation from parents, losses in business, destruction of
cattle etc. will be caused, if Candr is in her debilitation
Rāśi, or in Ari, Randhr, or Vyaya.

31-33. There will be the acquisition of a cow, or cows, land,
agricultural lands, meeting kinsmen and the achievement of
success through them, increase in cows milk and curd, if Candr
is in a Kendr, Trikon, or in the 11th from the Lord
of the Dasha and, if Candr is endowed with strength. There will
be auspicious results at the commencement of the Antar Dasha,
cordial relations with the king in the middle portion of the
Antar Dasha and danger from the king, foreign journey, or
journeys to distant places at its end.

34-36. Loss of wealth, anxiety, enmity with kinsmen and
distress to brother, will be the results, if Candr is in the
6th, 8th, or 12th from the Lord
of the Dasha. If Candr is Dhan’s, Yuvati’s, or Randhr’s Lord,
there will be fear of premature death. The remedial measures to
obtain relief from the above effects are recitation of Mantras
of Candr and giving in charity things, connected with Candr.

37-39. Effects, like acquisition of land, village etc.,
increase in wealth and cattle, laying out of a new garden, gain
of wealth by the beneficence of the king, will be derived in the
Antar Dasha of Mangal in the Dasha of Ketu, if Mangal is in his
exaltation, in his own Rāśi, if Mangal is associated
with, or, receives a Drishti from benefics. If Mangal is related
to Dharm’s, or Karm’s Lord, there will definitely be gain of
land and enjoyment.

40. There will be recognition from the king, great popularity
and reputation and happiness from children and friends, if
Mangal is in a Kendr, Trikon, or in the 3rd, or
11th from the Lord of the Dasha.

41-42. There will be fear of death/disaster during a foreign
journey, diabetes, unnecessary troubles, danger from thieves and
the king and quarrels, if Mangal is in the 8th,
12th, or 2nd from the Lord of the Dasha.
In the above circumstances amidst evil effects there will be
some auspicious effects also.

43-44. High fever, danger from poison, distress to wife,
mental agony and fear of premature death will be the results, if
Mangal is Dhan’s, or Yuvati’s Lord. By the beneficence of Mangal
there will be enjoyment and gain of property, if, as a remedial
measure, a bull is given in charity.

45-47. Effects, like increase of wealth and gain of wealth,
grains, cattle, lands, village from a Yavan king, will be
derived in the Antar Dasha of Rahu in the Dasha of Ketu, if Rahu
is in his exaltation, his own, in a friends Rāśi, or
in a Kendr, or Trikon, or in Labh, or Sahaj, or Dhan. There will
be some trouble at the commencement of the Dasha, but all will
be well later.

48-50. Frequent urination, weakness in the body, cold fever,
danger from thieves, intermittent fever, opprobrium, quarrels,
diabetes, pain in stomach will be the results, if Rahu is
associated with a malefic in Randhr, or in Vyaya. There will be
distress and danger, if Rahu is in Dhan, or in Yuvati. The
remedial measure to obtain relief from the above evil effects is
Durga Saptashati Path.

51-54. Effects, like increase in wealth and grains,
beneficence of the king, enthusiasm, gain of conveyances etc.,
celebration, like birth of a son at home, performance of pious
deeds, Yagyas, conquest of the enemy and enjoyments, will be
derived in the Antar Dasha of Guru in the Dasha of Ketu, if Guru
is in his exaltation, in his own Rāśi, or is
associated with Lagn’s, Dharm’s, or Karm’s Lord in a Kendr, or
Trikon.

55-56. Danger from thieves, snakes and wounds, destruction of
wealth, separation from wife and children, physical distress
etc. will be the results, if Guru is in his debilitation
Rāśi, or in Ari, Randhr, or Vyaya. Though some good
effects may be felt at the commencement of the Antar Dasha,
there will be only adverse results later.

57-58½. There will be gains of many varieties of
garments, ornaments by the beneficence of the king, foreign
journeys, taking care of kinsmen, availability of decent food,
if Guru is associated with a benefic in a Kendr, Trikon, in the
3rd, or 11th from the Lord of the
Dasha.

59-60. Fear of premature death will be caused, if Guru is
Dhan’s, or Yuvati’s Lord. The remedial measures to obtain relief
from the above evil effects are Mrityunjaya Japa and recitation
of Shiva Sahasranama.

61-62½. Effects, like distress to oneself and one’s
kinsmen, agony, increase in cattle wealth, loss of wealth, as a
result of imposition of fines by government, resignation from
the existing post, journeys to foreign lands and danger of
thieves during travelling, will be derived in the Antar Dasha of
Śani in the Dasha of Ketu, if Śani is deprived of
strength and dignity. There will be loss of wealth and lethargy,
if Śani is in Randhr, or Vyaya.

63-65. Success in all ventures, happiness from the employer,
comforts during journeys, increase in happiness and property in
ones own village, audience with the king etc. will be the
results, if Śani is in a Trikon in Meen, in Tula, in his
own Rāśi, or, if Śani is in an auspicious
Navāńś, or is associated with a benefic in a
Kendr, Trikon, or in Sahaj. (According to Brihat Jatak,
Śani in Tula, Meen, Dhanu, Makar and Kumbh in Lagn gives
Raj Yog).

67-68. There will be physical distress, agony, obstacles in
ventures, lethargy, defamation, death of parents, if Śani
is associated with a malefic, in the 6th,
8th, or 12th from the Lord of the Dasha.
Fear of premature death may be expected, if Śani is Dhan’s,
or Yuvati’s Lord. The remedial measures to obtain relief from
the above evil effects are performance of Havan with sesame
seeds (Til) and giving a black cow, or female buffalo in
charity.

69-71. Effects, like acquisition of a kingdom, enjoyments,
charities, gain of wealth and land, birth of a son, celebration
of religious functions and functions, like marriage suddenly,
well-being in the family, gain of clothes, ornaments etc., will
be derived in the Antar Dasha of Budh in the Dasha of Ketu, if
Budh is in a Kendr, or Trikon, or, if Budh is in his exaltation,
or in his own Rāśi.

72. There will be association with men of learning, dawn of
fortune and listening to religious discourses, if Budh is
associated with Dharm’s, or Karm’s Lord.

73-74½. Antagonism with government officials, residing
in other people’s houses, destruction of wealth, clothes,
conveyances and cattle will be the results, if Budh is
associated with Śani, Mangal, or Rahu in Ari, Randhr, or
Vyaya. There will be some beneficial effects at the commencement
of the Dasha, still better results in the middle, but
inauspicious at the end.

75-76. There will be good health, happiness from one’s son,
opulence and glory, availability of good food and clothes and
abnormal profits in business, if Budh is in a Kendr, Trikon, or
in the 11th from the Lord of the Dasha.

77-79. Distress, unhappiness and troubles to wife and
children and danger from the king may be expected at the
commencement of the Antar Dasha, if Budh is weak in the
6th, 8th, or 12th from the Lord
of the Dasha. There will, however, be visits to sacred places in
the middle of the Dasha. Fear of premature death will be caused,
if Budh is Dhan’s, or Yuvati’s Lord. The remedial measure to
obtain relief from the above evil effects is recitation of
Vishnu Sahasranam.

Ch. 60. Effects of the Antar Dashas in the Dasha of
Śukr

1-2½. Effects, like gain of wealth, cattle etc.
through Brahmins, celebrations in connection with the birth of a
son, well-being, recognition from the king, acquisition of a
kingdom, will be derived in the Antar Dasha of Śukr in his
own Dasha, if Śukr is in a Kendr, Trikon, or in Labh and,
if Śukr is endowed with strength.

3-6. Construction of a new house, availability of sweet
preparations, happiness to wife and children, companionship with
a friend, giving grains etc. in charity, beneficence of the
king, gain of clothes, conveyances and ornaments, success in
business, increase in the number of cattle, gain of garments by
performing journeys in the western direction etc. will be the
results, if Śukr is in his exaltation, in his own
Rāśi, or, if Śukr is in his exalted, or own
Navāńś.

7-8. There will be acquisition of a kingdom, enthusiasm,
beneficence of the king, well-being in the family, increase in
the number of wives, children and wealth etc., if Śukr is
associated with, or receives a Drishti from a benefic and is in
a friendly Navāńś, in Sahaj, Ari, or Labh.

9-10. Danger from thieves etc., antagonistic relations with
government officials, destruction of friends and kinsmen,
distress to wife and children may be expected, if Śukr is
associated with, or receives a Drishti from a malefic in Ari,
Randhr, or Vyaya.

11. There will be fear of death, if Śukr is Dhan’s, or
Yuvati’s Lord. Remedial measures to obtain relief from the above
evil effects are Durga Path and giving a cow in charity.

12. There will be a period of agony, wrath of the king,
quarrels with the coparceners etc. in the Antar Dasha of
Sūrya in the Dasha of Śukr, if Sūrya is in any
Rāśi, other than his exaltation, or debilitation
Rāśi. (This verse does not appear to be correctly
worded, because Sūrya does produce good effects in a
position, other than exaltation, or debilitation. The position
is correctly stated in the Chowkambh version of this verse)

13-15. Effects, like acquisition of a kingdom and wealth,
happiness from wife and children, happiness from employer,
meeting with friends, happiness from parents, marriage, name and
fame, betterment of fortune, birth of a son etc., will be
experienced, if Sūrya is in his exaltation, in his own
Rāśi, in a Kendr, Trikon, in Dhan, or Labh, or in
Kendr, Trikon, in the 2nd, or 11th from
the Lord of he Dasha.

16-18. Distress, agony, distress to members of the family,
harsh language, distress to father, loss of kinsmen, wrath of
the king, danger at home, many diseases, destruction of
agricultural production etc. will be the results, if Sūrya
is in Ari, Randhr, or Vyaya, or, if Sūrya is in his
debilitation, or in an enemy’s Rāśi.

19-20. There will be evil influence of the Grahas, if
Sūrya is Dhan’s, or Yuvati’s Lord. Worship of Sūrya is
the remedial measure to obtain relief from the above evil
effects.

21-22. Effects, like gain of wealth, conveyances, clothes by
the beneficence of the king, happiness in the family, great
opulence and glory, devotion to deities and Brahmins, will be
derived in the Antar Dasha of Candr in the Dasha of Śukr,
if Candr is in her exaltation, or in her own Rāśi, or
is associated with the Lord of Dharm, benefics, or with Karm’s
Lord, or, if Candr is in a Kendr, Trikon, or Labh.

23-23½. In the above circumstances there will also be
association with musicians and men of learning and receiving of
decorations, gain of cows, buffaloes and other cattle, abnormal
profits in business, dining with brothers etc.

24-26½. Loss of wealth, fears, physical distress,
agony, wrath of the king, journeys to foreign lands, or
pilgrimage, distress to wife and children and separation from
kinsmen will be the results, if Candr is in her debilitation
Rāśi, is combust, or is in Ari, Randhr, or Vyaya, or,
if Candr is in the 6th, 8th, or
12th from the Lord of the Dasha.

27-29. There will be sovereignty over a province, or village
by the beneficence of the king, clothes etc., construction of a
reservoir, increase in wealth etc., if Candr is in a Kendr, or
Trikon, or in the 3rd, or 11th from the
Lord of the Dasha. There will be physical fitness at the
commencement of the Antar Dasha and physical distress in its
last portion.

30-31½. Effects, like acquisition of kingdom,
property, clothes, ornaments, land and desired objects, will be
derived in the Antar Dasha of Mangal in the Dasha of Śukr,
if Mangal is in a Kendr, or Trikon, or in Labh, or, if Mangal is
in his exaltation Rāśi, or is in one of his own
Rāśis, or is associated with the Lagn’s, Dharm’s, or
Karm’s Lord.

32-34. There will be fever from cold, diseases (like fever)
to parents, loss of position, quarrels, antagonism with the king
and government officials, extravagant expenditure etc., if
Mangal is in Ari, Randhr, or Vyaya, or, if Mangal is in the
6th, 8th, or 12th from the Lord
of the Dasha.

35. Physical distress, losses in profession, loss of village,
land etc. will be the results, if Mangal is the Dhan’s, or
Yuvati’s Lord.

36-37½. Effects, like great enjoyment, gain of wealth,
visits of friends, successful journeys, gain of cattle and land
etc., will be derived in the Antar Dasha of Rahu in the Dasha of
Śukr, if Rahu is in a Kendr, or Trikon, or in Labh, or, if
Rahu is in his exaltation, or in his own Rāśi, or is
associated with, or receives a Drishti from benefics.

38-39. Enjoyments, destruction of enemy, enthusiasm and
beneficence of the king will be the results, if Rahu is in
Sahaj, or Ari, or Karm, or Labh. Good effects will be
experienced up to 5 months from the commencement of the Antar
Dasha, but at the end of the Dasha there will be danger from
fevers and indigestion.

40-41½. In the above circumstances, except for
obstacles in ventures and journeys and worries, there will be
all enjoyment, like those of a king. Journeys to foreign lands
will bring success and the person will return safely to his
homeland. There will also be blessings from Brahmins and
auspicious results consequent to visits to holy places.

42-44. There will be inauspicious effects on oneself and
one’s parents and antagonism with people, if Rahu be associated
with a malefic in the 8th, or 12th from
the Lord of the Dasha. Physical distress will be caused, if Rahu
is Dhan’s, or Yuvati’s Lord. The remedial measure to obtain
relief from the above evil effects is Mrityunjaya Japa.

45-48. Effects, like recovery of the lost kingdom,
acquisition of desired grains, clothes and property etc.,
reverence from one’s friend and the king and gain of wealth,
recognition from the king, good reputation, gain of conveyances,
association with an employer and with men of learning,
industriousness in the study of Shastras, birth of a son,
satisfaction, visits of close friends, happiness to parents and
son etc., will be derived in the Antar Dasha of Guru in the
Dasha of Śukr, if Guru is in his exaltation, in his own
Rāśi, or in a Kendr, or Trikon to Lagn, or to the Lord
of the Dasha.

49-50. There will be danger from the king and from thieves,
distress to oneself and to kinsmen, quarrels, mental agony, loss
of position, going away to foreign lands and danger of many
kinds of diseases, if Guru is in the 6th,
8th, or 12th from the Lord of the Dasha
and be associated with a malefic.

51. There will be physical distress, if Guru is Dhan’s, or
Yuvati’s Lord. The remedial measure to obtain relief from the
above evil effects is Mrityunjaya Japa.

52-54. Effects, like great enjoyments, visits of friends and
kinsmen, recognition from the king, birth of a daughter, visits
to holy places and sacred shrines, conferment of authority by
the king, will be derived in the Antar Dasha of Śani in the
Dasha of Śukr, if Śani is in his exaltation, in his
own Rāśi, in a Kendr, Trikon, or in his own
Navāńś.

55-57. There will be lethargy and more expenditure than
income, if Śani is in his debilitation Rāśi.
Many kinds of distresses and troubles at the commencement of the
Antar Dasha, like stress to parents, wife and children, going
away to foreign lands, losses in profession, destruction of
cattle etc., will be the results, if Śani is in Randhr, or
Labh, or Vyaya, or, if Śani is in the 8th,
11th, or 12th from the Lord of the Dasha.
There will be physical distress, if Śani is Dhan’s, or
Yuvati’s Lord.

58-59. The remedial measures to obtain relief from the above
evil effects, are Havan with sesame seeds (Til), Mrityunjaya
Japa, Durga Saptashati Path (by oneself, or through a
Brahmin).

60-62. Effects, like dawn of fortune, birth of a son, gain of
wealth through judgement of court, listening to stories from the
Puranas, association with persons, competent in poetry etc.,
visits of close friends, happiness from employer, availability
of sweetish preparations etc., will be derived in the Antar
Dasha of Budh in the Dasha of Śukr, if Budh is in a Kendr,
or Trikon, or in Labh (from Lagn, or from the Lord of the
Dasha), or is in his exaltation, or in his own
Rāśi.

63-65. If Budh is in the 6th, 8th, or
12th from the Lord of Dasha, or, if Budh is weak, or
is associated with a malefic, there will be agony, loss of
cattle, residence in other people’s houses and losses in
business. There will be some good effects at the commencement,
moderate in the middle portion and distress from fever etc. at
the end of the Antar Dasha.

66. There will be physical distress, if Budh is Dhan’s, or
Yuvati’s Lord. The remedial measure to obtain relief from the
above evil effects is the recitation of Vishnu Sahasranam.

67-68. Auspicious effects, like availability of sweetish
preparations, abnormal gains in profession and increase in
cattle wealth, will be derived from the very commencement of the
Antar Dasha of Ketu in the Dasha of Śukr, if Ketu is in his
exaltation, or in his own Rāśi, or is related to a Yog
Karak Grah, or, if Ketu is possessed of positional strength. (It
is not laid down anywhere, in which Bhava Ketu does get
positional strength).

69-69½. In the above circumstances there will be
definite victory in war at the end of the Antar Dasha. Moderate
results will be experienced in the middle portion of the Antar
Dasha and sometimes there will also be the feeling of
distress.

70-72. There will be danger from snakes, thieves and wounds,
loss of power of thinking, headache, agony, quarrels without any
cause, or reason, diabetes, excessive expenditure, antagonism
with wife and children, going away to foreign land, loss in
ventures, if Ketu is in the 8th, or 12th
from the Lord of the Dasha, or, if Ketu is associated with a
malefic.

73-74. There will be physical distress, if Ketu is Dhan’s, or
Yuvati’s Lord. The remedial measures to obtain relief from the
above effects are Mrityunjaya Japa and giving a goat in charity.
Remedial measures for appeasing Śukr will also prove
beneficial.

Ch. 61. Effects of Pratyantar Dashas in Antar Dashas

1. By multiplying the years etc. of the Antar Dasha of the
Grahas separately by the Dasha years of each Grah and by
dividing the product by the total span of the Vimshottari Dasha,
namely 120 years, we will arrive at the Pratyantar Dasha of each
Grah.

2. Sūrya-Sūrya (Pratyantar Dasha of Sūrya in
the Antar Dasha of Sūrya). Argument with other persons,
loss of wealth, distress to wife, headache etc. The above are
general effects. Such inauspicious effects will not be
produced, if Sūrya is in a Trikon etc., if Sūrya is
the Lord of an auspicious Bhava, or is in a auspicious Bhava and
in a benefic Varg. All other Pratyanta effects should be judged
in this manner.

3. …-Candr. Excitement, quarrels, loss of wealth, mental
agony etc.

4. …-Mangal. Danger from the king and from weapons,
imprisonment and distress from enemies and fire.

5. …-Rahu. Disorder of phlegm, danger from weapons, loss of
wealth, destruction of a kingdom and mental agony.

6. …-Guru. Victory, increase in wealth, gains of gold,
garments, conveyances etc.

(7) …-Śani. Loss of wealth, distress to cattle,
excitement, diseases etc.

8. …-Budh. Affectionate relations with kinsmen, availability
of good food, gains of wealth, religious-mindedness, reverence
from the king.

9. …-Ketu. Danger to life, loss of wealth, danger from the
king, trouble with enemies.

10. …-Śukr. Moderate effects, or some gains of wealth
may be expected.

11. Candr-Candr. Acquisition of land, wealth and property,
reverence from the king and availability of sweetish
preparations.

12. …-Mangal. Wisdom and discretion, reverence from the
people, increase in wealth, enjoyments to kinsmen, but there
will be danger from an enemy.

13. …-Rahu. Well-being, gain of wealth from the king and
danger of death, if Rahu is yuti with a malefic.

14. …-Guru. Enjoyments, increase in dignity and glory, gain
of knowledge through the preceptor, acquisition of a kingdom and
acquisition of gems etc.

15. …-Śani. Bilious troubles, loss of wealth and name
and fame.

16. …-Budh. Birth of a son, acquisition of a horse and other
conveyances, success in education, progress, gain of white
garments and grains.

17. …-Ketu. Quarrels with Brahmins, fear of premature death,
loss of happiness and distress all-round.

18. …-Śukr. Gain of wealth, enjoyments, birth of a
daughter, availability of sweet preparations and cordial
relations with all.

19. …-Sūrya. Gain of happiness, grains and garments,
victories everywhere.

20. Mangal-Mangal. Danger from enemies, quarrels and fear of
premature death on account of blood diseases.

21. …-Rahu. Destruction of wealth and kingdom (fall of
government), unpalatable food and quarrels with the enemy.

22. …-Guru. Loss of intelligence, distress, sorrows to
children, fear of premature death, negligence, quarrels and no
fulfillment of any ambition.

23. …-Śani. Destruction of the employer, distress, loss
of wealth, danger from enemies, anxiety, quarrels and
sorrows.

24. …-Budh. Loss of intelligence, loss of wealth, fevers and
loss of grains, garments and friends.

25. …-Ketu. Distress from diseases, lethargy, premature
death, danger from the king and weapons.

26. …-Śukr. Distress from Chandal, sorrows, danger from
the king and from weapons, dysentery and vomiting.

27. …-Sūrya. Increase in landed property and wealth,
satisfaction, visits of friends, happiness all-round.

28. …-Candr. Gains of white garments etc. from the southern
direction, success in all ventures.

29. Rahu-Rahu. Imprisonment, disease, danger of injuries from
weapons.

30. …-Guru. Reverence everywhere, acquisition of conveyances,
like elephants etc., gain of wealth.

31. …-Śani. Rigorous imprisonment, loss of enjoyments,
danger from enemies, affliction with rheumatism.

32. …-Budh. Gain in all ventures, abnormal gain through
wife.

33. …-Ketu. Loss of intelligence, danger from enemies,
obstacles, loss of wealth, quarrels, excitement.

34. …-Śukr. Danger from a Yogini, danger from the king,
loss of conveyances, availability of unpalatable food, loss of a
wife, sorrow in the family.

35. …-Sūrya. Danger from enemies, fevers, distress to
children, fear of premature death, negligence.

36. …-Candr. Excitement, quarrels, worries, loss of
reputation, fear, distress to father.

37. …-Mangal. Septic boil in the anus (Bhagandhar), distress,
due to a bite and pollution of blood, loss of wealth,
excitement.

38. Guru-Guru. Acquisition of gold, increase in wealth
etc.

39. …-Śani. Increase in lands, conveyances and
grains.

40. …-Budh. Success in the educational sphere, acquisition of
clothes and gems, like pearls etc., visits of friends.

41. …-Ketu. Danger from water and thieves.

42. …-Śukr. Several kinds of learning, gain of gold,
clothes, ornaments, well-being and satisfaction.

43. …-Sūrya. Gain from the king, friends and parents,
reverence everywhere.

44. …-Candr. No distress, gain of wealth and conveyances,
success in ventures.

45. …-Mangal. Danger from weapons, pain in anus, burning in
the stomach, indigestion, distress from enemies.

46. …-Rahu. Antagonism with menials (Chandaldhi) and loss of
wealth and distress through them.

47. Śani-Śani. Physical distress, quarrels, danger
from menials.

48. …-Budh. Loss of intelligence, quarrels, dangers, anxiety
about availability of food, loss of wealth, danger from
enemy.

49. …-Ketu. Imprisonment in the camp of the enemy, loss of
luster, hunger, anxiety and agony.

50. …-Śukr. Fulfillment of ambitions, well-being in the
family, success in ventures and gains therefrom.

51. …-Sūrya. Conferment of authority by the king,
quarrels in the family, fevers.

52. …-Candr. Development of intelligence, inauguration of big
a venture, loss of luster, extravagant expenditure, association
with many women.

53. …-Mangal. Loss of valour, distress to son, danger from
fire and enemy, distress from bile and wind.

54. …-Rahu. Loss of wealth, clothes, land, going away to
foreign lands, fear of death.

55. …-Guru. Inability to prevent losses, caused by women,
quarrels, excitement.

56. Budh-Budh. Gain of intelligence, education, wealth,
clothes etc.

57. …-Ketu. Coarse food, stomach troubles, eye troubles,
distress from bilious and blood disorders.

58. …-Śukr. Gains from a northern direction, loss of
cattle, acquisition of authority from government.

59. …-Sūrya. Loss of splendour and distress through
diseases, distress in the heart.

60. …-Candr. Marriage, gain of wealth and property, birth of
a daughter, enjoyments all-round.

61. …-Mangal. Religious-mindedness, increase in wealth,
danger from fire and enemies, gain of red clothes, injury from a
weapon.

62. …-Rahu. Quarrels, danger from wife, or some other woman,
danger from the king.

63. …-Guru. Acquisition of a kingdom, conferment of authority
by the king, reverence from the king, education,
intelligence.

64. …-Śani. Bilious and windy troubles, injuries to the
body, loss of wealth.

65. Ketu-Ketu. Sudden disaster, going away to foreign lands,
loss of wealth.

66. …-Śukr. Loss of wealth through a non-Hindu king, eye
troubles, headache, loss of cattle.

67. …-Sūrya. Antagonism with friends, premature death,
defeat, exchange of arguments.

68. …-Candr. Loss of grains, physical distress,
misunderstanding, dysentery.

69. …-Mangal. Injury from weapons, distress from fire, danger
from menials and enemies.

70. …-Rahu. Danger from women and enemies, distress, caused
by menials.

71. …-Guru. Loss of friends, wealth and garments, opprobrium
in the house, troubles from everywhere.

72. …-Śani. Death of cattle and friends, physical
distress, very meagre gain of wealth.

73. …-Budh. Loss of understanding, excitement, failure in
education, dangers, failure in all ventures.

74. Śukr-Śukr. Gains of white clothes, conveyances,
gems, like pearls etc., association with beautiful damsel.

75. …-Sūrya. Rheumatic fever, headache, danger from the
king and enemies and meagre gain of wealth.

76. …-Candr. Birth of a daughter, gain of clothes etc. from
the king, acquisition of authority.

77. …-Mangal. Blood and bile troubles, quarrels, many kinds
of distresses.

78. …-Rahu. Quarrels with wife, danger, distress from the
king and enemies.

79. …-Guru. Acquisition of kingdom, wealth, garments, gems,
ornaments and conveyance, like elephants etc.

80. …-Śani. Acquisition of donkey, camel, goat, iron,
grains, sesame seeds, physical pains.

81. …-Budh. Gains of wealth, knowledge, authority from the
king, gain of money, distributed by others.

82. …-Ketu. Premature death, going away from homeland, gains
of wealth at times.

Ch. 62. Effects of Sukshmantar Dashas in Pratyantar
Dashas

1. The Sukshmantar Dasha is arrived at by multiplying the
periods of Pratyantar Dasha separately for each Grah by the
Dasha years of that Grah and then by dividing the product by
120.

2. Sūrya-Sūrya (Sukshm Dasha of Sūrya in
Pratyantar Dasha of Sūrya). Going away from homeland,
danger of death, loss of position, losses all-round.

3. …-Candr. Devotion towards deities and Brahmins, interest
in pious deeds, affectionate relations with friends.

4. …-Mangal. Indulgence in sinful deeds, distress from cruel
enemies, bleeding.

5. …-Rahu. Danger from thieves, fire and poison, defeat in
war, religious inclination.

6. …-Guru. Recognition by government, respected by government
employees, becoming favourite of the king.

7. …-Śani. Causing trouble to respected persons and
Brahmins by theft and by other bold deeds, going away from ones
own place, mental agony.

8. …-Budh. Gains of fancy garments, association with a
beautiful damsel, sudden success in ventures.

9. …-Ketu. Achievement of glory through wife and employees,
loss of wealth, comforts from servants.

10. …-Śukr. Happiness from son, friends and wife,
acquisition of many kinds of properties.

11. Candr-Candr. Gain of ornaments and land, reverence,
recognition from the king, anger, glory.

12. …-Mangal. Distress, antagonism with the enemy, stomach
troubles, death of father, troubles, due to imbalance of wind
and bile.

13. …-Rahu. Disharmony with friends and kinsmen, going away
from homeland, loss of wealth, imprisonment.

14. …-Guru. Opulence and glory with royal symbols, birth of a
son, gain of property, enjoyments all-round.

15. …-Śani. Wrath of the king, loss of wealth in
business dealings, danger from thieves and Brahmins.

16. …-Budh. Reverence from the king, gain of wealth, gain of
conveyance from a foreign land, increase in the number of
children.

17. …-Ketu. Loss in the livelihood, earned by sale etc.,
grains, medicines, cattle etc., danger from fire and the sun’s
rays (sun-stroke).

18. …-Śukr. Marriage, gain of a kingdom, land, garments,
ornaments, reputation etc.

19. …-Sūrya. Troubles, losses in ventures, destruction
of grains and cattle, physical distress.

20. Mangal-Mangal. Sorrows on account of loss of lands,
epilepsy, imprisonment, unhappiness.

21. …-Rahu. Physical distress, danger from the people (due to
unpopularity), loss of wife and children, danger from fire.

22. …-Guru. Devotion towards deities, Mantra Siddhi,
reverence from the people, enjoyments.

23. …-Śani. Release from imprisonment, happiness on
account of wealth, gains of clothes and servants.

24. …-Budh. Comforts of Chatr, Chamar etc. (receiving
respect, as that of a king), breathing troubles.

25. …-Ketu. Indulgence in undesirable deeds at the instance
of others, one always remains filthy.

26. …-Śukr. Enjoyment with women of choice, gain of
wealth, food etc.

27. …-Sūrya. Wrath of the king, distress through
Brahmins, failure in ventures, odium in public (Loka
Nindha).

28. …-Candr. Piousness, gain of wealth, devotion towards
deities and Brahmins, danger from diseases.

29. Rahu-Rahu. Tendering to create turbulence by people, lack
of wisdom in performance of duties, affliction of the mind.

30. …-Guru. Affliction with a chronic disease, poverty, but
revered by the people and the religious-mindedness.

31. …-Śani. Gain of wealth through unfair means, wicked,
or mean nature, performing other person’s duties, undesirable
association.

32. …-Budh. Increase in desires for sexual acts with women,
eloquence, hunger, physical distress.

33. …-Ketu. Politeness, loss of reputation, imprisonment,
cold heartedness, loss of public money.

34. …-Śukr. Freedom from imprisonment, gain of position
and wealth.

35. …-Sūrya. Settling down in foreign lands, affliction
with Gulma, even temperament, comforts of conveyances.

36. …-Candr. Gain of gems (money), wealth, education,
attachment to prayers, good behavior and devotion towards
deities.

37. …-Mangal. Fleeing after defeat, anger, imprisonment,
indulgence in thefts and stealing.

38. Guru-Guru. Banishment of sorrows, increase in wealth,
performing Havan, devotion to Lord Shiva, gains of conveyance,
marked with royal symbols.

39. …-Śani. Obstacles in fasting, agony, foreign
journeys, loss of wealth, antagonism with kinsmen.

40. …-Budh. Success in education, increase in intelligence,
reverence from the people (popularity), gains of wealth, all
sorts of enjoyments and comforts at home.

41. …-Ketu. Knowledge, glory, learning, study of Shastras,
worship of Lord Shiva, Havan, devotion toward preceptor.

42. …-Śukr. Recovery from diseases, enjoyments, gain of
wealth, happiness from wife and children.

43. …-Sūrya. Troubles of wind and bile, stomach pains
through imbalance of phlegm and Rasas.

44. …-Candr. Glory with umbrella with royal symbols,
celebrations on the birth of a son, distress in eyes and
stomach.

45. …-Mangal. Administration of poison by wife, imprisonment,
danger from diseases, going away to foreign lands, confusion and
misunderstandings.

46. …-Rahu. Danger from thieves, snakes and scorpions,
diseases and distress.

47. Śani-Śani. Loss of wealth, diseases, like
rheumatism etc., destruction of the family, taking meals
separately from the family, full of sorrows.

48. …-Budh. Profits in business, progress in education,
increase in wealth and lands.

49. …-Ketu. Turbulence by thieves, leprosy, loss of
livelihood, physical pains.

50. …-Śukr. Opulence and glory, learning the use of
weapons, birth of a son, coronation, good health and fulfillment
of all ambitions.

51. …-Sūrya. Wrath of the king, quarrels in the family,
physical distress.

52. …-Candr. Development of intelligence, inauguration of a
big project, loss of luster, extravagance, happiness from wife
and children.

53. …-Mangal. Loss of luster, excitement, burning in the
stomach, misunderstanding, quarrels and wind and bile
disorders.

54. …-Rahu. Death of parents, agony, extravagance, failure in
ventures.

55. …-Guru. Acquisition of gold coins, reverence from the
public, increase in wealth and grains, acquisition of Chatr with
royal symbols.

56. Budh-Budh. Dawn of fortune, reverence from the king,
increase in wealth and property and affectionate relations with
all.

57. …-Ketu. Danger from fire, agony, distress to wife, coarse
food and immoral tendencies.

58. …-Śukr. Gain of conveyances, wealth, grains,
produced in water, good repute and enjoyments.

59. …-Sūrya. Injuries, wrath of the king, confusion in
the mind, diseases, loss of wealth, ridicule in public.

60. …-Candr. Good fortune, stability of mind, reverence from
the king, gains of property, visits of friends and the
preceptor.

61. …-Mangal. Danger from fire and poison, idiocy, poverty,
confusion of mind, excitement.

62. …-Rahu. Danger from fire and snakes and the victory over
an enemy (with difficulty), opprobrium from goblins (evil,
mischievous spirit).

63. …-Guru. Construction of a house, interest in charities,
comforts and enjoyments, increase in opulence, gain of wealth
from the king.

64. …-Śani. Profits in business, progress in education
and increase in wealth, marriage, circumambience of
comprehensiveness.

65. Ketu-Ketu. Happiness from wife and children, physical
troubles, poverty, begging.

66. …-Śukr. Freedom from diseases, gains of wealth,
devotion towards Brahmins and the preceptor, union with members
of the family.

67. …-Sūrya. Quarrels, loss of land, residence in
foreign lands, disaster upon friends.

68. …-Candr. Promotion in service, victory in war, good
reputation in public.

69. …-Mangal. Danger of falling down from a horse etc.,
distress from thieves and the wicked, suffering from Gulma and
headache.

70. …-Rahu. Destruction of wife, father etc., defamation, due
to association with a wicked woman, vomiting, blood pollution,
bilious diseases.

71. …-Guru. Antagonism with the enemy, increase in property
and opulence, distress, due to losses in cattle, wealth and
agricultural production.

72. …-Śani. Imaginary distress, little comfort, fasting,
antagonism with wife, indulgence in falsehood.

73. …-Budh. Union and separation from many kinds of people,
distress to the enemy, increase in wealth and property.

74. Śukr-Śukr. Destruction of enemies, enjoyments,
construction of temples of Lord Shiva etc. and reservoirs.

75. …-Sūrya. Agony in mind and heart, confusion of mind,
wanderings, both losses and gains at different times.

76. …-Candr. Sound health, increase in wealth, success in
ventures through business dealings, progress in education and
increase of intelligence.

77. …-Mangal. Idiocy, danger from an enemy, going away from
one’s homeland, danger from diseases.

78. …-Rahu. Danger from fire and snakes, destruction of
kinsmen, resignation from position (service etc.).

79. …-Guru. Success in ventures, increase in wealth and
agricultural production, abnormal profits from purchase and sale
business.

80. …-Śani. Distress from an enemy, sorrows, destruction
of cattle, loss of persons, belonging to the Gotra of the native
and elders (preceptors).

81. …-Budh. Increase in wealth with the assistance of
kinsmen, gain of wealth through business, happiness from wife
and children.

82. …-Ketu. Danger from fire, distress from diseases,
distress in mouth, eyes and forehead, loss of accumulated
wealth, mental agony.

Ch. 63. Effects of Prana Dashas in Sukshma Dashas

1. If we multiply the Sukshma Dasha spans by the Dasha years
of each Grah and divide the product by 120, we will get the
Prana Dasha.

(2) Sūrya-Sūrya. Interest in unnatural sexual
intercourse, danger from thieves, fire and the king, physical
distress.

3. …-Candr. Enjoyments, availability of good food,
development of intelligence, opulence and glory, like that of a
king, by the beneficence of generous people.

4. …-Mangal. Antagonism with the king with the connivance of
others, dangers and great losses.

5. …-Rahu. Hunger, danger from poison, loss of wealth, as a
result of punishment by the king.

6. …-Guru. Success in many educational spheres, gain of
wealth, success in ventures, as a result of the exchange of
visits with the king and Brahmins.

7. …-Śani. Imprisonment, death, excitement, obstacles
and losses in ventures.

8. …-Budh. Feeding from the kings kitchen, acquisition of
Chatr and Chamar with royal symbols, attainment of the position
of a high dignitary in government.

9. …-Ketu. Loss of wealth, due to quarrels with the preceptor
(elders), wife and kinsmen.

10. …-Śukr. Recognition, or reverence from the king,
increase in wealth, happiness from wife and children, enjoyments
from eating and drinking.

11. Candr-Candr. Happiness from wife and children, gain of
wealth and clothes, Yog Sidhi.

12. …-Mangal. Consumption, leprosy, destruction of kinsmen,
bleeding, creation of turbulence by friends and goblins.

13. …-Rahu. Danger from snakes, creation of turbulance by
evil spirits, weakness of eyesight, confusion of mind.

14. …-Guru. Growth of religious-mindedness, forgiveness,
devotion towards deities and Brahmins, good fortune, meeting
with near and dear ones.

15. …-Śani. Unexpected and sudden physical distress,
creation of troubles by enemies, weakness of eyesight, gain of
wealth.

16. …-Budh. Gift of Chamar and Chatr by the king, acquisition
of a kingdom, even-mindedness in people.

17. …-Ketu. Danger from weapons, from fire, from an enemy and
from poison, stomach troubles, separation from wife and
children.

18. …-Śukr. Acquisition of friends and wife, gain of
wealth from foreign lands, all kinds of enjoyments.

19. …-Sūrya. Brutality, increase in anger, fear of
death, agony, going away from the homeland, dangers.

20. Mangal-Mangal. Quarrels with the enemy, imprisonment,
bilious and blood pollution troubles.

21. …-Rahu. Separation from wife and children, distress, as a
result of oppression by kinsmen, fear of death, poison.

22. …-Guru. Devotion towards deities, gain of wealth,
competence in Mantra rituals.

23. …-Śani. Danger from fire, death, loss of wealth,
loss of position, but good relations with kinsmen.

24. …-Budh. Gains of splendid garments, ornaments,
marriage.

25. …-Ketu. Fear of falling down from a high place, eye
troubles, danger from snakes, loss of reputation.

26. …-Śukr. Gain of wealth, reverence amongst people,
enjoyment of many kinds of luxuries.

27. …-Sūrya. Fevers, lunacy, loss of wealth, wrath of
the king, poverty.

28. …-Candr. Comforts of good food and garments, distress
from heat and cold.

29. Rahu-Rahu. Loss of taste in eating, danger from poison,
loss of wealth through rashness.

30. …-Guru. Physical well-being, fearlessness, gain of
conveyance and quarrels with menials.

31. …-Śani. Danger from fire, diseases, loss of wealth
through menials, imprisonment.

32. …-Budh. Devotion towards the preceptor and increase of
wealth through his beneficence, good qualities and well
cultured.

33. …-Ketu. Antagonism with wife and children, going away
from home, loss of wealth through rashness.

34. …-Śukr. Acquisition of Chatr, Chamar, conveyances
etc., success in all ventures, worship of Lord Shiva,
construction of a house.

35. …-Sūrya. Affliction with piles, wrath of the king,
loss of cattle.

36. …-Candr. Development of mental powers and intelligence,
popularity, visits of preceptors, danger of committing sins.

37. …-Mangal. Dangers from menials and fire, loss of
position, disaster, filthiness and meanness.

38. Guru-Guru. Happiness, increase in wealth, performance of
Havan, worship of Lord Shiva, acquisition of Chatr and
conveyances.

39. …-Śani. Failure in fasting, unhappiness, going away
to foreign lands, loss of wealth, antagonism with kinsmen.

40. …-Budh. Progress in education, increase in intelligence,
happiness to wife and children, popularity, gain of wealth.

41. …-Ketu. Opulence and glory, learnedness, gain of
knowledge of Shastras, worship of Lord Shiva, performance of
Havan, devotion towards preceptor.

42. …-Śukr. Freedom from diseases, enjoyments, increase
in wealth, happiness from wife and children.

43. …-Sūrya. Disorders of wind, bile and phlegm, pains,
due to disorders of juices in the body.

44. …-Candr. Acquisition of Chatr with royal symbol, opulence
and glory, increase in children, eye and stomach troubles.

45. …-Mangal. Danger of administration of poison by wife,
imprisonment, foreign journeys, confusion of mind.

46. …-Rahu. Distress from diseases, troubles from thieves,
danger from snakes, scorpions etc.

47. Śani-Śani: Loss of luster, due to fevers,
leprosy, stomach troubles, danger of death from fire.

48. …-Budh. Gain of wealth and grains, profits in business,
reverence, devotion towards deities and Brahmins.

49. …-Ketu. Death-like distress, creation of turbulence by
evil spirits, insult from a woman, other than one’s wife.

50. …-Śukr. Enjoyments through wealth, son and
beneficence of the king, performance of Havanas, marriage
etc.

51. …-Sūrya. Troubles in the eyes and forehead, danger
from snakes and enemies, loss of wealth, distress.

52. …-Candr. Sound health, birth of a son, relief, thriving
strength, devotion towards deities and Brahmins.

53. …-Mangal. Affliction with Gulma, danger from enemy,
danger of death during hunting, danger from snakes, from fire
and from poison.

54. …-Rahu. Going away from the homeland, danger from the
king, bewitchment, taking of poison, troubles from wind and
bile.

55. …-Guru. Attainment of the position of a Commander in the
Army, gain of land, association with ascetics, reverence from
the king.

56. Budh-Budh. Increase in enjoyments, wealth and
religious-mindedness, even-mindedness in all living beings.

57. …-Ketu. Danger from thieves, from fire and from poison,
death-like suffering.

58. …-Śukr. Supremacy over others, increase in wealth,
reputation and religious-mindedness, devotion to Lord Shiva,
happiness from son.

59. …-Sūrya. Agony, fevers, lunacy, affectionate
relations with wife and kinsmen, receipt of stolen property.

60. …-Candr. Happiness from wife, birth of a daughter, gain
of wealth and enjoyments all-round.

61. …-Mangal. Tendency to indulge in nefarious activities,
pain in eyes, teeth and stomach, piles, danger from death.

62. …-Rahu. Gain of clothes, ornaments and wealth, separation
from one’s own people, antagonism with Brahmins, delirium.

63. …-Guru. Sublimately, progress in education, increase in
wealth and good qualities, profits in business.

64. …-Śani. Danger of death from thieves, poverty,
beggary.

65. Ketu-Ketu. Danger of fall from a conveyance, quarrels
with the enemy, committing a murder inadvertently.

66. …-Śukr. Gain of land and conveyance, happiness,
destruction of enemy, increase in cattle wealth.

67. …-Sūrya. Danger from fire and enemy, loss of wealth,
mental agony, death-like suffering.

68. …-Candr. Devotion towards deities and Brahmin, journeys
to distant places, gain of wealth and happiness, eye and ear
troubles.

69. …-Mangal. Bilious troubles, enlargement of veins,
delirium, antagonism with kinsmen.

70. …-Rahu. Antagonism with son and wife, going away from
home, loss in ventures, due to rashness.

71. …-Guru. Injuries from weapons, wounds, heart disease,
separation from wife and children.

72. …-Śani. Confusion of mind, tendencies towards
nefarious deeds, imprisonment on account of addictions (in drugs
etc.), distress.

73. …-Budh. Enjoyments of bed, perfumery, ornaments and
sandal, good food and availability of all kinds of comforts.

74. Śukr-Śukr. Learning, devotion to deities,
satisfaction, gain of wealth, increase in the number of
children.

75. …-Sūrya. Good reputation in public, loss of
happiness in respect of children, heat troubles.

76. …-Candr. Devotion towards deities, competence, relief by
the application of Mantras, increase in wealth and fortune.

77. …-Mangal. Fevers, wounds, ringworms, itches, devotion
towards deities and Brahmins.

78. …-Rahu. Distress from an enemy, eye and stomach troubles,
antagonism with friends.

79. …-Guru. Good longevity, sound health, happiness from
wealth, wife and children, acquisition of Chatr and
conveyances.

80. …-Śani. Danger from the king, loss of happiness,
critical disease, controversy with menials.

81. …-Budh. Satisfaction, reverence from the king, gains of
land and wealth from many directions, increase in
enthusiasm.

82. …-Ketu. Loss of life, wealth and reputation, only some
money is left for charities and sustenance.

Ch. 64. Effects of Antar Dashas in the Kala Chakr

1. Maharishi Parashar said. Now I am going to describe to you
the effects of Antar Dashas in the Kala Chakr Dasha, as related
by Lord Shiva to the Goddess Parvati.

2. Dasha of Mesh Ańś. There will be wounds and
fever in the Antar Dasha of Mangal in the Dasha of Mesh
Ańś. In the same Dasha and Antar Dasha of the
Rāśis, owned by Budh, Śukr, Candr and Guru, all
kinds of happiness will be enjoyed. Danger from an enemy will
be experienced in the Antar Dasha of Sūrya.

3-5. Dasha of Vrishabh Ańś. Effects, like quarrels
and diseases, will be experienced in Antar Dasha of Śani.
There will be gains of education and physical felicity in the
Antar Dasha of Guru, going away from home, death, or distress
from fevers in the Antar Dasha of Mangal and gains of garments,
happy association with women in the Antar Dashas of the
Rāśis, owned by Śukr and Budh. Danger from the
king and violent animals may be expected in the Antar Dasha of
Rāśi, owned by Sūrya.

6-10. Dasha of Mithun Ańś. The effects in the Antar
Dashas of the Rāśis concerned will be, as follows.
Śukr – gain of wealth and garments. Mangal – death of
parents, danger, fever, wounds and travels to distant places.
Guru – increase in intelligence, success in education, opulence
and glory, popularity and affection towards others. Śani –
foreign journeys, diseases, fear of death, loss of wealth and
kinsmen. Budh – success in education, gains of garments etc.,
happiness from wife and children and reverence from all
quarters.

11-16. Dasha of Kark Ańś. The effects in the
various Antar Dashas of the Rāśis concerned will be,
as follows. Candr – happiness from wife and children, gain of
wealth and reverence from the public. Sūrya – danger from
enemies, animals and the royal family, mental agony and fear of
diseases. Budh and Śukr – happiness from wife, children and
friends, increase in wealth, popularity and name and fame.
Mangal – danger from poison, weapons and diseases, like fever.
Guru – gains of wealth, physical felicity, honours from the
king. Śani – rheumatism, danger from snakes and scorpions
and distress of all kinds.

17-21. Dasha of Simh Ańś. … Mangal – diseases of
the mouth, bilious fever and danger from weapon. Budh and
Śukr – gain of clothes, happiness from wife and children.
Candr – danger from fall from some height, meagre gains of
wealth, foreign journeys. Sūrya – danger from enemies,
fevers, loss of wisdom, fear of death. Guru – gains of wealth
and grains, beneficence of the king and Brahmins, progress in
education.

22-26. Dasha of Kanya Ańś. … Śani – many kinds
of troubles, travels to distant places, fevers, distress from
hunger. Guru – gains of wealth through the beneficence of the
king, arrival of friends and kinsmen and success in education.
Mangal – bilious fever, travels to distant places, danger from
fire and from weapons. Budh, Śukr and Candr – gains of
wealth through sons and employees, many enjoyments. Sūrya –
travel to distant lands, danger from diseases, quarrels with
kinsmen, danger of assaults by weapons.

27-31. Dasha of Tula Ańś. … Śukr – wisdom,
comforts, happiness from wife and children and from wealth,
garments etc. Mangal – distress to father, enmity with friends,
danger from disease of forehead, fevers, poison, weapons etc.
Guru – gain of wealth, acquisition of a kingdom, performance of
religious rites, honours from the king and happiness all-round.
Śani – travels to distant places, critical diseases, loss
in the agricultural sphere, danger from enemies. Budh – birth of
a son, gain of wealth, happiness from one’s wife, joy, dawn of
fortune.

32-33. Dasha of Vrischik Ańś. The following effects
will be experienced in the Antar Dashas of the Rāśis
concerned. Candr, Budh and Śukr – gain of wealth and grains
in different ways, freedom from diseases, enjoyments of many
kinds. Sūrya – danger from enemies, loss of wealth,
distress to father, danger from wild and violent animals. Mangal
– troubles from wind and bile, wounds, danger from fire and from
weapons. Guru – gains of wealth, grains,. and gems, devotion
towards deities and Brahmins, beneficence of the king. Śani
– loss of wealth, separation from kinsmen, mental anxiety,
danger from enemies, diseases.

34-40. Dasha of Dhanu Ańś. The following effects
will be derived in the various Antar Dashas of the
Rāśis, owned by… Mangal – heart burn, fevers, cold,
diseases of the mouth, many kinds of troubles. Śukr, Budh
and Candr – increase in wealth and property and fortune,
progress in education, destruction of enemies, happiness from
the king. Sūrya – loss of wife and wealth, quarrels, danger
from the king, travels to distant lands. Guru – charity,
self-mortifications, honours from the king, increase in
religious-mindedness, happiness from wife, gain of wealth.

41-44. Dasha of Makar Ańś. The following effects
will be experienced in the various Antar Dashas of the
Rāśis, owned by… Śani – wrath of Brahmins,
deities and the king, loss of kinsmen, abandonment of the
homeland. Śukr, Budh, Candr and Guru – devotion towards
deities, self-mortification, honours from the government.
Mangal – disease of the forehead, assaults on hands and feet,
danger from dysentery, blood pollution and bilious troubles.
Śani – loss of father and kinsmen, fevers, danger from the
king and the enemies.

45-49. Dasha of Kumbh Ańś. … Śukr – many kinds
of educational attainments, gains of property, happiness from
wife and children, sound health and increase in wealth. Mangal –
fevers, danger from fire and from enemies, distress from enemies
and mental agony. Śani – danger of troubles from wind, bile
and phlegm, quarrels, foreign journey, danger of suffering from
tuberculosis. Guru – freedom from ill health, happiness, honours
from the king and joy. Budh – happiness from wife, children and
wealth, joy, increase in good fortune.

50-55. Dasha of Meen Ańś. … Candr – increase in
wisdom and educational attainments, happiness from wife, freedom
from disease, association with friends, joy and happiness.
Sūrya – quarrels with kinsmen, danger from thieves, mental
agony, loss of position. Budh and Śukr – victory in war,
birth of a son, gains of land and cattle, increase in wealth.
Mangal – bilious troubles, dissension with members of the
family, danger from enemies. Guru – gain of wealth and grains,
happiness from wife, honours from the king, name and fame.
Śani – loss of wealth, mental agony, abandonment of the
homeland on account of associations with prostitutes.

56-58. Maharishi Parashar said to Maitreya. O Brahmin! The
effects of Antar Dashas in the Kala Chakr, which have been
described above, are based on Savya Chakr. The effects of Antar
Dashas in the Dashas of the Rāśis in the Apsavya Chakr
have to be assessed, after taking into account the benefic and
malefic natures of the Lords of the Rāśis. People
have to enjoy the good, or suffer the bad results, according to
their good, or bad actions in the previous births. Everybody
suffers, or enjoys accordingly. The peculiarity in this respect
is, that inauspicious results have been ascribed to malefics.
But, if during the Antar Dasha the Grah concerned is a friend of
the Lord of the Dasha, the results of the Antar Dasha will be
favourable. If the Grah concerned is a benefic, but an enemy of
the Lord of the Dasha, his Antar Dasha effects will not prove
favourable. This is how the Antar Dasha effects have to be
analyzed and conclusions arrived at.

Ch. 65. Effects of Dashas of Rāśis in the
Ańśas of the Various Rāśis

1-3. The following will be the effects in the Dashas of
Rāśis in Mesh Ańś. Mesh – distress from
diseases, caused by blood pollution, Vrishabh – increase in
grain production, Mithun – dawn of knowledge (Gyanodaya), Kark –
increase in wealth, Simh – danger from enemies, Kanya –
happiness from wife, Tula – ministership, Vrischik – danger of
death, Dhanu – gains of wealth.

4-5½. … Vrishabh Ańś. Makar – tendency to
indulge in sinful actions, Kumbh – profits in business, Meen –
success in all ventures, Vrischik – danger from fire, Tula –
honours from the king, Kanya – danger from enemies, Kark –
distress to wife, Simh – eye troubles, Mithun – danger from
poison.

6-8. … Mithun Ańś. Vrishabh – gains of wealth, Mesh
– fever, Meen – affectionate relations with maternal uncle,
Kumbh – increase in enemies, Makar – danger from thieves, Dhanu
– progress in education, Mesh – assaults from enemies, Vrishabh
– quarrels, Mithun – happiness.

9-10½. … Kark Ańś. Kark – enjoyments, Simh –
danger from the king, Kanya – happiness from kinsmen, Tula –
good reputation, Vrischik – distress from father, Dhanu – gain
of knowledge and wealth, Makar – disgrace in public, Kumbh –
loss in business, Meen – travels to distant lands.

11-13. … in Simh Ańś. Vrischik – quarrels,
distress, Tula – gain of wealth, happiness, Kanya – increase in
wealth and grains, Kark – danger from animals, Simh – both
happiness and sorrows, Mithun – increase in enemies, Vrishabh –
gain of property, happiness, Mesh – distress, Meen – long
journey.

14-15½. … Kanya Ańś. Kumbh – gain of wealth,
Makar – increase in wealth, Dhanu – happiness from brothers,
Mesh – happiness from mother, Vrishabh – happiness from sons,
Mithun – danger from enemies, Kark – affectionate relation with
wife, Simh – increase in ill health, Kanya – birth of a son.

16-18. … Tula Ańś. Tula – gain of wealth, Vrischik
– happiness from brothers, Dhanu – happiness from brothers and
uncles, Makar – distress to mother, Kumbh – profits in business,
Meen – gain of property, happiness, Vrischik – distress to wife,
Tula – danger from water, Kanya – increase in property and
happiness.

19-20½. … Vrischik Ańś. Kark – loss of
wealth, Simh – danger from government, Mithun – gain of lands,
Vrishabh – increase in wealth, Mesh – distress on account of
blood pollution, Meen – happiness, Kumbh – profits in business,
Makar – loss of wealth, Dhanu – gain of property, happiness.

21-23. … Dhanu Ańś. Mesh – gain of wealth, Vrishabh
– gain of lands, Mithun – success in all ventures, Kark – gain
of property, happiness, Simh – all comforts, Kanya – quarrels,
Tula – profits in business, Vrischik – danger from diseases,
Dhanu – happiness to sons.

24-25½. … Makar Ańś. Makar – birth of a son,
Kumbh – increase in wealth, Meen – well-being, Vrischik – danger
from animals, Tula – gain of wealth, Kanya – danger from
enemies, Kark – gain of wealth, Simh – danger from enemies,
Mithun – danger from poison.

26-28. … Kumbh Ańś. Vrishabh – increase in wealth,
Mesh – eye troubles, Meen – travels to distant lands, Kumbh –
increase in wealth, Makar – success in all ventures, Dhanu –
increase in knowledge and learning, Mesh – loss of happiness,
Vrishabh – danger of death, Mithun – gains of property,
happiness.

29-31. … Meen Ańś. Kark – increase in wealth, Simh
– assistance from the king, Kanya – increase in wealth and
grains, Tula – profits in business, Vrischik – distress from
fever, Dhanu – increase in knowledge and wealth, Makar –
antagonism with wife, Kumbh – danger from water, Meen – all
kinds of enjoyments.

32. There is no doubt, that observance of remedial measures
in the form of prescribed Maharishi Yagyas destroys the evil
effects of the inauspicious Dashas and yield happiness.

Ch. 66. AshtakaVarg

1-4. Maitreya said: “O Venerable Sage! You have described
many kinds of effects, relating to the Grahas and Bhavas, after
incorporating the views of many sages and Acharyas, but it is
not possible to say with certainty, if a particular effect is
quite correct, after considering the contradictions in the
effects by the movements of the various Grahas. As because of
sinful deeds, committed by people in Kaliyuga, their minds have
become blunt, be kind enough to describe a method, which would
enable even the shallow minded persons to ascertain their
happiness and sorrows and determine their longevity on the basis
of the positions of the Grahas in transit.”

5-6. The sage replied: “O Brahmin! You have put a very
intelligent question. I will now describe the Shastra for the
benefit of all, the Shastra, in which there will be no
contradictions in judging the effects of happiness and sorrows
and for determination of the longevity. You now listen to me
carefully.

7-11. If the 12 Bhavas, including Lagn, are occupied by, or
aspected by benefic Grahas, they yield auspicious results,
according to their characteristics, but this happens, where the
Grahas concerned are in their exaltation Rāśi, own
Rāśi, or posited in a benefic Bhava. There will be no
good effects, if such Grahas are in depression, or posited in an
inauspicious Bhava. Similarly the Bhavas, associated with, or
aspected by malefics in depression, or posited in malefic
Bhavas, yield adverse results, according to their
characteristics. If such Grahas be in their exaltation
Rāśi, the effects will not be adverse. This is how
the general effects have been described by the Daivajnas. I have
only repeated those effects. The main purposes of this Jyotish
Shastra are to determine the longevity and joys and sorrows of
the people, but because the movements of the Grahas are so
subtle, even sages, like Vashista and Brihaspati, have not been
able to be quite definite in this respect. Then how can a common
man, particularly in Kaliyuga, do so.

12. There are two divisions, or parts of the Jyotish Shastra,
namely general and particular. I have already dealt with the
general part. I now come to the other part, which deals with
this subject in particular.

13-15. As the effects of the twelve Bhavas are judged from
Lagn and Candr, effects of the twelve Bhavas and the various
Grahas are judged in the same manner. Therefore the inauspicious
places from the seven Grahas, named, as Karan, beginning from
Sūrya and Lagn (total 8), should be marked by dots (Bindus)
and auspicious places, named, as Sthan, by small vertical lines
(Rekhas) and on the basis of their assessment should the
judgment of the horoscope and predictions be made.”

Notes. The above arrangement is known, as AshtakaVarg. The
meaning of AshtakaVarg is literally the group of eight things.
In other words it is the combination of the good and bad
positions of a Grah with reference to the seven Grahas and Lagn.
So it is the combination of the benefic and malefic marks (the
Rekhas and the Bindus) in a planet’s chart with reference to the
position of the eight Grahas (here Lagn is to be treated, as a
Grah).

16. Five Grahas in 1st, 2nd,
8th, 3rd and the 12th Bhavas
from Sūrya are Karanprad (dot significators). Similarly
four Grahas in the 7th and 4th, three
Grahas in the 6th and 9th, six Grahas in
the 5th, 2 Grahas in the 10th and one Grah
in the 11th are dot significators.

17-19. Thus Lagn, Candr, Guru, Śukr and Budh in the
1st, 2nd and 8th from
Sūrya; Sūrya, Mangal, Śani, Candr and Guru in the
12th; Budh, Candr, Śukr, Guru in the
4th; Lagn, Candr, Śukr in the 9th;
Sūrya, Śani and Mangal in the 6th; Lagn,
Budh, Guru and Candr in the 7th; Śukr in the
11th; Sūrya, Śani, Śukr, Guru and
Mangal in the 3rd; Guru and Śukr in the
10th; Sūrya, Śani, Candr, Lagn Mangal and
Śukr in the 5th are Karanprad, or dot
indicators.

20-22. In Candr’s AshtakaVarg 6 Grahas in the 9th
and the 2nd, 5 Grahas in the 4th,
8th and the 1st, one Grah in the
10th and the 3rd, 4 Grahas in the
5th, 3 Grahas in the 6th and the
7th and 1st, eight in the 12th
are Karanprad. Thus Lagn, Sūrya, Mangal, Śani and
Śukr, these five in the 1st; Lagn, Budh,
Sūrya, Candr, Śani and Śukr, these 6 in the
2nd; Guru in the 3rd; Sūrya,
Śani, Candr, Lagn and Mangal, these 5 in the
4th; Śukr, Budh, Guru, these 3 in the
6th; Mangal, Lagn and Śani, these 3 in the
7th; Mangal, Lagn, Śani, Śukr and Candr,
these five in the 8th; Lagn, Sūrya, Mangal,
Śani, Budh and Guru, these 6 in the 9th;
Śani only in the 10th; none in the
11th; all the eight in the 12th from their
own places are Karanprad. These Grahas in the other Bhavas are
Rekhaprad (line significators).

23-27. In the AshtakaVarg of Mangal 6 Grahas in the
12th, 4th and 7th, 5 Grahas in
the 5th, 6 Grahas in the 2nd, 7 Grahas in
the 9th, 5 Grahas in the 1st and
8th, 4 Grahas in the 3rd, 3 Grahas in the
10th and 2 Grahas in the 6th are
Karanprad. In the 11th no Grah is Karanprad. In other
words all the Grahas in the 11th from their own
places are Rekhaprad. Thus Sūrya, Candr, Budh, Guru and
Śukr, these five in the 1st; Lagn, Sūrya,
Candr, Budh, Guru and Śani, these 6 in the 2nd;
Śukr, Mangal, Guru and Śani, these 4 in the
3rd; Sūrya, Candr, Budh, Guru, Śukr and
Lagn, these 6 in the 4th; Candr, Mangal, Guru,
Śukr and Lagn, these 5 in the 5th; Mangal and
Śani, these 2 in the 6th; Budh, Candr,
Sūrya, Śukr, Guru and Lagn, these 6 in the
7th; Budh, Candr, Sūrya, Lagn and Guru, these
five in the 8th; Sūrya, Candr, Mangal, Budh,
Guru, Śukr and Lagn, these 7 in the 9th;
Śukr, Candr and Budh, these 3 in the 10th; none
in the 11th; Sūrya, Śani, Budh, Candr, Lagn
and Mangal, these 6 in the 12th from their own places
are Karanprad.

28-30. In the AshtakaVarg of Budh 3 Grahas in the
1st, 2nd, 4th, 10th,
6th and 9th, 2 Grahas in the
8th, 6 Grahas in the 3rd and the
7th, none in the 11th, 5 Grahas in the
5th and 12th are Karanprad. Thus
Sūrya, Candr and Guru, these 3 in the 1st; Guru,
Sūrya and Budh, these 3 in the 2nd; Lagn,
Sūrya, Mangal, Śani, Candr and Guru, these 6 in the
3rd; Budh, Sūrya and Guru, these 3 in the
4th; Guru, Mangal, Candr, Śani and Lagn, these 5
in the 5th; Śukr, Śani and Mangal, these 3
in the 6th; Budh, Candr, Lagn, Sūrya, Śukr
and Guru, these 6 in the 7th; Budh and Sūrya,
these 2 in the 8th; Guru, Candr and Lagn, these 3 in
the 9th; Sūrya, Guru and Śukr, these 3 in
the 10th; none in the 11th; Lagn, Candr,
Mangal, Śani and Śukr these 5 in the 12th
from their own places are Karanprad.

31-34. In the AshtakaVarg of Guru one Grah in the
2nd and 11th, 2 Grahas in the
10th, 7 Grahas in the 12th, 4 Grahas in
the 6th, 5 Grahas in the 8th and
3rd, 3 Grahas in the remaining Bhavas are Karanprad.
Thus Śukr, Candr and Śani, these 3 in the
1st; Śani in the 2nd and
11th; Lagn, Mangal, Candr, Budh and Śukr, these
5 in the 3rd; Sūrya, Guru and Mangal, these 3 in
the 5th; Śukr, Śani and Candr, these 3 in
the 4th; Budh, Śukr and Śani, these 3 in
the 7th; Guru, Mangal, Sūrya and Candr, these 4
in the 6th; all except Śani, these 7 in the
12th; Candr and Śani, these 2 in the
10th; Śani, Mangal and Guru, these 3 in the
9th; Lagn, Śani, Śukr, Candr and Budh,
these 5 in the 8th from their own places are
Karanprad.

35-38. In the AshtakaVarg of Śukr 2 Grahas in the
5th, 8th and 3rd, 5 Grahas in
the 1st, 2nd, 12th,
10th, 8 Grahas in the 7th, 6 Grahas in the
6th, one in the 9th, 3 in the
4th, none in the 11th are Karanpradas.
Thus Sūrya, Mangal, Budh, Guru and Śani, these 5 in
the 1st and the 2nd; all the 8 Grahas in
the 7th; Guru and Sūrya, these 2 in the
3rd; Sūrya and Mangal, these 2 in the
5th; Sūrya in 9th; Sūrya, Budh
and Guru, these 3 in the 4th; Mangal and Budh, these
2 in the 8th; Śukr, Sūrya, Candr,
Śani, Lagn and Guru, these 6 in the 6th; none in
the 11th; Lagn, Śani, Budh, Śukr and Guru,
these 5 in the 12th; Lagn, Mangal, Budh, Candr,
Sūrya, these 5 in the 10th from their own places
are Karanpradas.

39-42. In the AshtakaVarg of Śani 7 Grahas in the
2nd, 7th, 9th, 6 Grahas in the
8th, Lagn and 4th, 4 Grahas in the
10th, 3rd and 12th, one Grah in
the 6th, 5 Grahas in the 5th, none in the
11th are Karanpradas. Thus Candr, Mangal, Budh, Guru,
Śukr and Śani, these 6 in the 4th and the
1st; Candr, Mangal, Budh, Guru, Śukr, Śani
and Lagn, these 7 in the 2nd and the 7th;
Sūrya, Candr, Mangal, Guru, Śukr, Śani and Lagn,
these 7 in the 9th; Candr, Guru, Śukr and
Śani, these 4 in the 10th; Guru, Sūrya,
Budh and Śukr, these 4 in the 3rd; Sūrya in
the 6th; Lagn, Candr, Śani, Sūrya, these 4
in the 12th; Śukr, Sūrya, Candr, Budh and
Lagn, these 5 in the 5th; Candr, Mangal, Guru,
Śukr, Śani and Lagn, these 6 in the 8th;
none in the 11th from their own places are
Karanpradas. The remaining places are Rekhapradas and are
auspicious.

43-45. The sage said. Now I will describe the auspicious
Bhavas for the benefit of the Acharyas. In the AshtakaVarg of
Sūrya: Śani, Mangal and Sūrya in the
2nd, 8th and 1st; Guru and Budh
in the 5th; Budh, Candr and Lagn in the
3rd; Lagn, Sūrya, Śani and Mangal in the
4th; Lagn, Sūrya, Śani, Mangal, Budh and
Candr in the 10th; Sūrya, Candr, Mangal, Budh,
Guru, Śani and Lagn in the 11th; Lagn, Śukr
and Budh in the 12th; Lagn, Śukr, Budh, Guru and
Candr in the 6th; Sūrya, Mangal, Śani and
Śukr in the 7th; Sūrya, Mangal, Śani,
Budh and Guru in the 9th from their own places are
Rekhapradas.

46-48. In the AshtakaVarg of Candr: Budh, Candr and Guru in
the 1st; Guru and Mangal in the 2nd; Budh,
Sūrya, Candr, Mangal, Śani, Śukr and Lagn in the
3rd; Guru, Śukr and Budh in the 4th;
Mangal, Budh, Śukr and Śani in the 5th;
Sūrya, Candr, Mangal, Śani and Lagn in the
6th; Sūrya, Candr, Guru, Budh and Śukr in
the 7th; Sūrya, Budh and Guru in the
8th; Śukr and Candr in the 9th;
Sūrya, Budh, Guru, Śukr, Candr, Lagn and Mangal in the
10th and all the 8 Grahas in the 11th from
their own places are Rekhapradas. No Grah is Rekhaprad in the
12th.

49-50. In the AshtakaVarg of Mangal: Lagn, Śani and
Mangal in the 1st; Mangal in the 2nd;
Lagn, Budh, Candr and Sūrya in the 3rd;
Śani and Mangal in the 4th; Budh and Sūrya
in the 5th; Budh, Candr, Guru, Sūrya, Lagn and
Śukr in the 6th; Śani and Mangal in the
7th; Śani, Mangal and Śukr in the
8th; Śani in the 9th; Mangal,
Sūrya, Guru, Śani and Lagn in 10th; all in
the 11th and Guru and Śukr in the
12th from their own places are Rekhapradas.

51-52. In the AshtakaVarg of Budh: Lagn, Śani, Mangal,
Śukr and Budh in the 1st; Lagn, Mangal, Candr,
Śukr and Śani in the 2nd; Śukr and
Budh in the 3rd; Lagn, Candr, Śani, Śukr
and Mangal in the 4th; Budh, Śani and Śukr
in the 5th; Guru, Budh, Sūrya, Candr and Lagn in
the 6th; Mangal and Śani in the 7th;
Mangal, Śani, Lagn, Candr, Śukr and Guru in the
8th; Śani, Mangal, Sūrya, Budh and
Śukr in the 9th; Lagn, Śani, Mangal, Budh
and Candr in the 10th; all in the 11th and
Guru, Budh and Sūrya in the 12th from their own
places are Rekhapradas.

53-55. In the AshtakaVarg of Guru: Lagn, Mangal, Sūrya
and Budh in the 1st and 4th; Guru, Lagn,
Mangal, Sūrya, Budh, Candr and Śukr in the
2nd; Śani, Guru and Sūrya in the
3rd; Śukr, Candr, Lagn, Budh and Śani in
the 5th; Śukr, Lagn, Budh and Śani in the
6th; Lagn, Mangal, Guru, Sūrya and Candr in the
7th; Guru, Sūrya and Mangal in the
8th; Śukr, Sūrya, Lagn, Candr and Budh in
the 9th; Guru, Budh, Mangal, Sūrya, Śukr
and Lagn in the 10th; all except Śani in the
11th and Śani in the 12th from their
own places are Rekhapradas.

56-58. In the AshtakaVarg of Śukr: Lagn, Śukr and
Candr in the 1st; Lagn, Śukr and Candr in the
2nd; Lagn, Śukr, Candr, Budh, Śani and
Mangal in the 3rd; Lagn, Śukr, Candr, Śani
and Mangal in the 4th; Lagn, Budh, Candr, Guru,
Śani and Śukr in the 5th; Budh and Mangal
in the 6th; none in the 7th; Śukr,
Sūrya, Candr, Guru, Lagn and Śani in the
8th; all except Sūrya in the 9th;
Śukr, Guru and Śani in the 10th; all in the
11th; Mangal, Candr and Sūrya in the
12th from their own places are Rekhapradas.

59-60. In the AshtakaVarg of Śani: Sūrya and Lagn
in the 1st; Sūrya in the 2nd; Lagn,
Candr, Mangal and Śani in the 3rd; Lagn and
Sūrya in the 4th; Guru, Śani and Mangal in
the 5th; all except Sūrya in the 6th;
Sūrya in the 7th; Sūrya and Budh in the
8th; Budh in the 9th; Sūrya, Mangal,
Lagn and Budh in the 10th; all in the
11th; Mangal, Budh, Guru and Śukr in the
12th from their own places are Rekhapradas.

61-64. In the AshtakaVarg of Lagn 3 Grahas in the
1st and 4th, 2 Grahas in the
3rd, 5 Grahas in the 2nd, 6 Grahas in the
5th, 8th, 9th and
12th, one Grah in the 10th,
11th and 6th and all except Guru in the
7th are Karanpradas. Thus Lagn, Sūrya and Candr
in the 1st; Lagn, Mangal, Candr, Sūrya and
Śani in the 2nd; Guru and Budh in the
3rd; Lagn, Candr, Mangal, Budh, Śani and
Sūrya in the 5th; Lagn, Candr and Mangal in the
4th; Śukr in the 6th; all except Guru
in the 7th; Lagn, Sūrya, Candr, Mangal, Guru and
Śani in the 8th; Lagn, Sūrya, Candr,
Mangal, Budh and Śani in the 9th; Śukr in
the 10th and 11th; Lagn, Mangal, Budh,
Guru, Śukr and Śani in the 12th from their
own places are Karanpradas.

65-68. In the AshtakaVarg of Lagn: Śani, Budh,
Śukr, Guru and Mangal in the 1st; Budh, Guru and
Śukr in the 2nd; Lagn, Sūrya, Candr,
Mangal, Śukr and Śani in 3rd; Sūrya,
Budh, Guru, Śukr and Śani in the 4th; Guru
and Śukr in the 5th; all except Śukr in the
6th; Guru in the 7th; Budh and Śukr
in the 8th; Guru and Śukr in the 9th;
all except Śukr in the 10th; all except
Śukr in the 11th and Sūrya and Candr in the
12th from their own places are Rekhapradas.

69. In the charts of AshtakaVarg Karan is signified by a
Bindu, or dot (0) and Sthan by a Rekhapradas, or line (1). Karan
is inauspicious, while Sthan is auspicious.

70-72. To identify the auspicious and inauspicious Bhavas in
the AshtakaVarg a chart should be prepared with 14 horizontal
lines and ten vertical lines. The form of the chart so prepared
will consist of 117 apartments. In this chart in the first line
incorporates the names of the seven Grahas and Lagn. In the
first column write the numbers of all the 12 Bhavas. After this
mark dots under the Grah and against the Karanprad Bhavas. By
doing so the Karanprad Bhavas of all the 8 Grahas, including
Lagn, will become known clearly and whenever the AshtakaVarg
Grah will pass in transit the dot-marked Bhavas, he will yield
unfavourable results. In his transit to other Bhavas he would
give favourable effects.The following table shows the dots in
the AshtakaVarg of Sūrya.

Ch. 67. Trikon Shodhana in the AshtakaVarg

1-2. The sage said. O Brahmin! After preparing the
AshtakaVarg of all the Grahas, including Lagn, Trikon Shodhana
has to be done for each Rāśi. A Trikon is made of
three Rāśis equidistant from each other. Thus
Mesh, Simh and Dhanu, Vrishabh, Kanya and Makar,
Mithun, Tul and Kumbh, Kark, Vrischik and Meen
form the Trikonas of the Rāśis.

3-5. The Trikon Shodhana (rectification) should be done by
writing the Rekhas in the AshtakaVargas of Sūrya etc.
under the Rāśis Mesh etc. Amongst the Trikon
Rāśis the Rāśi, which has lesser number of
Rekhas, should be allotted Rekhas, arrived at by deducting its
number of Rekhas from the greater number of Rekhas of the three
Trikon Rāśis. No Trikon Shodhana is necessary, if any
of the Trikon Rāśis has no Rekha. Shodhana should be
done, if all the three of them have equal number of Rekhas, that
is a zero should be written against all of them. Thereafter
Ekadhipatya Shodhana should be done in the same manner,
described later. (For Shodhana of the AshtakaVarg of a Grah the
first thing to be done is to see, in which Rāśi the
Grah is posited. Beginning from that Rāśi, the names
of the 12 Rāśis should be written and then the names
of the Grahas, posited in them, should be mentioned against
them. Thereafter the Rekhas, gained by that Rāśi,
should be written below them and the number, achieved after
Shodhana, below it)

Ch. 68. Ekadhipatya Shodhana in the AshtakaVarg

1-5. Ekadhipatya Shodhana is done after writing the numbers
for Rāśis, arrived at by Trikon Shodhana. Ekadhipatya
Shodhana is done, if both the two Rāśis, owned by a
Grah, have gained a number after Trikon Shodhana. Ekadhipatya
Shodhana is not to be done, if one Rāśi has got a
number and the other is bereft of any number. The following are
the rules for Ekadhipatya Shodhana. If both the Rāśis
are without a Grah and the Trikon Shodhana numbers are
different, both should be given the smaller number. If both the
Rāśis are with Grahas, no Shodhana is to be done. If
amongst the two Rāśis one is with a Grah and a smaller
Trikon rectified number and the other is without Grah with a
bigger number, deduct the smaller number from the bigger number
and the number of the Rāśi with Grah should be kept
unchanged. If the Rāśi with the Grah has a bigger
number than that of the Rāśi without Grah, the
Shodhana should be done of the number of the Rāśi
without Grah and the number of the Rāśi with Grah
should be kept unchanged. If both the Rāśis are
without Grahas and possess the same numbers, Shodhana of both
the numbers should be done and the rectified numbers should be
reduced to zero. If one Rāśi is with Grah and the
other is without any Grah, the number of the latter should be
reduced to zero. Sūrya and Candr own one Rāśi
only, their numbers should be kept unchanged.

6. After doing Ekadhipatya Shodhana, Pinda Sadhana should be
taken in hand.

Ch. 69. Pinda Sadhana in the AshtakaVarg

1-4. The Sage said. O Brahmin! After completing the Trikon
and Ekadhipatya Shodhana in the AshtakaVargas of all the Grahas,
the rectified number should be multiplied by the measure of the
Rāśi. If there be any Grah in any Rāśi, the
rectified number should be multiplied by the measure of the Grah
also. Then, after multiplying the rectified number of each
Rāśi, the products should be added up. The total so
arrived at will be Pinda of that Grah. The multiples of
Rāśis are 10 for Vrishabh and Simh, 8 for Mithun and
Vrischik, 7 for Mesh and Tul, 6 for Makar and Kanya. The
multipliers of the remaining Rāśis are the same, as
their numbers. (Rāśiman Chakr. Mesh 7, Vris 10, Mith
8, Kark 4, Simh 10, Kany 6, Tula 7, Vrsk 8, Dhan 9, Maka
5, Kumb 11, Mina 12) The multipliers of Grahas are 10 for Guru,
3 for Mangal, 7 for Śukr, 6 for Budh, Sūrya, Candr and
Śani. (Grahman Chakr. Sūrya 5, Candr 5,
Mangal 8, Budh 5, Guru 10, Śukr 7,
Śani 5)

Ch. 70. Effects of the AshtakaVarg

1-6. The matters to be considered from Sūrya and other
Grahas are, as follows. Sūrya – the soul (Atma), nature,
physical strength, joys and sorrows and father. Candr – mind,
wisdom, joy and mother. Mangal – co-borns, strength, qualities
and land. Budh – business dealings, livelihood and friends. Guru
– nourishment of the body, learning, son (children), wealth and
property. Śukr – marriage, enjoyments, conveyance,
prostitution and sexual intercourse with women. Śani –
longevity, source of maintenance, grief, danger, losses and
death. The following procedure should be adopted to ascertain
the effects of a house. Multiply the number of Rekhas with the
Yog Pinda (Rāśi Pinda plus Grah Pinda), connected with
the AshtakaVarg of that Grah and divide the product by 27. The
remainder will denote the number of the Nakshatr. During the
transit of Śani in that Nakshatr the Bhava concerned will
be harmed.

7-9. The 9th house from Sūrya at the time of
birth deals with father. The Rekhas of that Rāśi, as
marked in Sūrya’s AshtakaVarg, should be multiplied by the
Yog Pinda and the product be divided by 27. The remainder will
denote the number of Nakshatr. The father will be in distress,
or he will otherwise suffer, when Śani in transit passes
through the Nakshatr. Even, when Śani passes in transit the
Trikon Nakshatras, father, or relatives, like father, may die,
or suffer.

Notes. By dividing the 27 Nakshatras in three equal parts,
the 1st, 10th and 19th fall in
Trikon from each other. Sūrya is PitraKarak (significator
of father). Therefore all about father is ascertained from the
Sūrya’s AshtakaVarg.

10-11. If the AshtakaVarg Rekha number is multiplied by the
Yog Pinda and the product is divided by 12, the remainder will
denote the Rāśi, through which, or through the
Rāśis in Trikon to it, the transit of Śani will
cause harm, or unfavourable effects to father. Death of the
father may occur, if the Dasa prevailing at that time be
unfavourable. If the Dasa be favourable, father will face only
adverse effects.

(12-15 Arishta to Father) 12-14. The death of the father may
be expected, if Rahu, Śani, or Mangal are in the
4th from Sūrya at the time of transit of
Śani through any of the above three Rāśis (Trikon
Rāśis). The death of the father will come to pass by
such transit, if at that time Śani, associated, or aspected
by a malefic, be in the 9th from Lagn, or Candr
and/or the Dasa of the Lord of the 4th from Lagn be
in operation. The death does not take place, if a favourable
Dasa be in force at the time of Śani’s transit. This should
be kept in mind by the Jyotishis, while making predictions.

15. If the Rāśi of Lagn of the native be the
8th Rāśi from Lagn of the father, or, if
the Lord of the 8th from father’s Lagn be in Lagn of
the native, he takes over all the responsibilities of his father
after the latter’s death.

16-18. The father enjoys happiness in the Dasa of the Lord of
the 4th from Lagn. The native is obedient to his
father, if the Lord of the 4th be in Lagn, or the
11th, or in the 11th, or 10th
from Candr. If the birth be in the 3rd Rāśi
from Lagn, or Candr of the father, the native makes proper use
of the wealth, inherited from his father. If the birth be in the
10th Rāśi from Lagn, or Candr of the
father, the native will inherit all the good qualities of his
father. If the Lord of the 10th be in Lagn, the
native will be more distinguished than his father.

19-20. No auspicious functions, like marriage etc., should be
performed in the month of Rāśis (that is, when
Sūrya transits that Rāśi), which has more number
of dots in Sūrya’s AshtakaVarg. The same applies to the
Samvatsar of that Rāśi (that is, when the mean Guru
transits that Rāśi). Auspicious functions should be
performed, when Sūrya, or the mean Guru transits the
Rāśi, which has more Rekhas in Sūrya’s
AshtakaVarg.

21-23. In the same manner no auspicious functions should be
performed during the transit of Candr in the Rāśi,
which has larger number of dots in Candr’s AshtakaVarg.
Consideration, regarding mother, house and village, should be
done from the 4th Bhava from Candr. Therefore
multiply the number of Rekhas in the AshtakaVarg of Candr by the
Yog Pinda of that AshtakaVarg and divide the product by 27. The
death of, or distress to mother may be expected, when Śani
passes in transit through the Nakshatr, denoted by the
remainder. Then divide the product by 12. The death of the
mother may occur, when Śani transits the Rāśi,
denoted by the remainder. Distress to mother may be predicted,
when Śani transits the Nakshatras, or Rāśis in
Trikon to Nakshatr and Rāśi, indicated above.

24-27. Consideration of brothers (co-borns), valour and
patience is done from Mangal’s AshtakaVarg. If the number of
Rekha is larger in any Rāśi after Trikon Shodhana,
there will be gains of land, happiness from wife and great
happiness to brother, when Mangal passes through that
Rāśi in transit. If Mangal be weak, the brothers will
be short lived. There will be distress to brothers, when Mangal
transits a Rāśi without Rekhas. Here also the Yog
Pinda of Mangal should be multiplied by the number of Rekhas in
the AshtakaVarg and the product be divided separately by 27 and
12. The remainders will denote the Nakshatr and Rāśi.
The brother will suffer, whenever Śani transits that
Nakshatr, or Rāśi (or the Trikon Nakshatras, or
Rāśis).

28-29. Consideration in regard to family, maternal uncle and
friends should be done from the 4th Bhava from Budh.
The family etc. will enjoy happiness during the transit of
Budh’s AshtakaVarg. After performing Trikon and Ekadhipatya
Shodhana in Budh’s AshtakaVarg, the happiness, or distress of
the family should be predicted from the transit of Śani
through the resultant Nakshatr and Rāśi (and those in
Trikon to them).

30-33. All about knowledge, religious inclinations of the
native and son (progeny) is to be ascertained from the
5th Bhava from Guru. If the Rekhas in the
5th Bhava from Guru are larger in number in the
AshtakaVarg, there will be great happiness in respect of
progeny. If the dots are larger in number, the happiness in
respect of progeny will be meagre. The number of children are
equal to the number of Rekhas in the 5th Bhava (from
Guru), provided it is not the Rāśi of debilitation of
Guru, or his enemy’s Rāśi. In that case the number of
children will be very limited. The number of children is also
equal to the number of Navams, in which the Lord of the
5th from Guru is posited. Multiply the Yog Pinda of
Guru by the number of Rekhas in the AshtakaVarg and divide the
product separately by 27 and 12. The remainders will denote the
Nakshatr and Rāśi. Transit of Śani through that
Nakshatr and its Trikon Nakshatras and of that Rāśi
and its Trikon Rāśis will be inauspitious. During that
period the knowledge, learning and religious activities of the
native will also be adversely affected.

34-36. There will be gain of wealth, land and happiness and
marriage, whenever Śukr passes in transit through the
Rāśis, which have larger number of Rekhas in the
AshtakaVarg of Śukr. These gains will be from the
directions of the 7th Rāśi from Śukr
and of its Trikon Rāśis. The effects should be judged
in the manner, already explained earlier, after multiplying the
Rekhas in the 7th Bhava from Śukr by the Yog
Pinda.

37-40. The 8th Bhava from Śani signifies
death, as well as longevity. Assessment about longevity should
be made from that Bhava through the AshtakaVarg. Therefore
predict distress to the native in the year, equal to the number
of Rekhas in the AshtakaVarg from Lagn up to Śani. The
year, equal to the number of Rekhas from Śani up to Lagn,
will also be of distress. If in the year, equal to the total of
the above Rekhas, Arishta Dasa be also in operation, there can
be possibility of death of the native.

41-42. Multiply the Yog Pinda by the number of Rekhas in the
AshtakaVarg and divide the product by 27. The death of the
native will take place, when Śani passes in transit through
the Nakshatr, denoted by the remainder, or its Trikon
Nakshatras. Again, divide the product by 12. The native will
face danger of death, when Śani passes in transit through
the Rāśi, denoted by the remainder, or through its
Trikon Rāśis.

43-44. The results will be favourable, when Śani passes
in transit through Rāśis, which have larger number of
Rekhas in Śani’s AshtakaVarg. Śani’s transit through
Rāśis, which have larger number of dots, will produce
only evil effects.

Ch. 71. Determination of Longevity through the
AshtakaVarg

1-4. The sage said. I will now describe the method of
determining longevity from the AshtakaVarg. For this purpose the
AshtakaVargas of Lagn and all the Grahas have to be studied. The
Rekhas in all the Rāśis have been allotted specific
spans of life. The Rāśi, which has no Rekhas, has been
allotted 2 days, that with one Rekha gets l½ days, one
day for Rāśi with 2 Rekhas, half day for
Rāśi with 3 Rekhas, 7½ days for Rāśi
with 4 Rekhas, 2 years for Rāśi with 5 Rekhas, 4 years
for Rāśi with 6 Rekhas, 6 years for Rāśi
with 7 Rekhas and 8 years for Rāśi with 8 Rekhas. In
this manner the spans of life should be worked from Rekhas in
all the AshtakaVargas. Half of the sum total of all will be the
longevity, based on AshtakaVarg.

Ch. 72. Aggregational AshtakaVargas

1-2. The sage said. O Brahmin! Write down a Rāśi
Kundali with 12 Bhavas, including Lagn. Then insert the total of
the Rekhas in all the AshtakaVargas of the Grahas in the
Rāśi concerned. The AshtakaVarg with such Rekhas is
called the Samuday AshtakaVarg, or the aggregational
AshtakaVarg. From this should be judged good and adverse effects
of the Rāśi Kundali.

3-5. In the aggregational AshtakaVarg the Rāśi,
which has more than 30 Rekhas, gives favourable effects, that,
having between 25 and 30 Rekhas, produces medium effects and
that Rāśi, who has less than 25 Rekhas, yields adverse
effects. Auspicious functions, like marriage etc., should be
performed, when the Grah, on whose basis the time and date of
functions are performed, moves into the Rāśi with
favourable effects. The Rāśi, which is productive of
adverse effects should be avoided for these purposes. For
example, the strength of Candr (CandraBal) is generally
acceptable for all auspicious functions. Therefore auspicious
functions should be performed, or started, when Candr is in the
Rāśi with maximum number of Rekhas. The Grah in the
Rāśi with favourable number of Rekhas produces
auspicious effects and the Grah in the Rāśi with
unfavourable number of Rekhas yields evil results.

6-6½. Amongst the 12 Bhavas more than 30 Rekhas
advance the effects of a Bhava, between 25 and 30 Rekhas produce
medium effects and the effects of the Bhava, which contains less
than 25 Rekhas, get damaged.

Notes. From the above rules it can be interpreted, that, if
there are less than 25 Rekhas in 6th, 8th
and 12th Bhava, their effects become favourable. The
effects will become adverse, if these Bhavas contain more than
25 Rekhas.

7-8. If in a Rāśi Kundali there are larger number
of Rekhas in the 11th than those in 10th
and there are smaller number of Rekhas in the 12th
than those in the 11th and Lagn contains largest
number of Rekhas, the native will be wealthy and will enjoy all
kinds of comforts and luxury.

9-10. Divide the 12 Bhavas in 3 sections. There will be
sufferings and distress in that part of the life, which is
represented by the section of the Rāśi Kundali with
more malefics. There will be happiness etc., in the part of the
life, represented by the section of the Rāśi Kundali,
containing more benefics. There will be mixed results in that
area of life, when the relative section of the Rāśi
Kundali has equal number of benefics and malefics. The Bhavas
from Lagn up to the 4th signify childhood, those from
5th to 8th youth and those from the
9th to 12th represent old age.

11-28. There will be danger of death in the month of the
Rāśi (period of Sūrya’s transit in that
Rāśi), which has 7, or less than 7 Rekhas in the
Samudaya AshtakaVarg. To ward off this evil effect 20 Tolas of
gold and 2 heaps of sesame seeds, resembling the shape of a
mountain, should be given in charity. … possibility of death …,
… 8. Tuladan of camphor is recommended to obtain relief from
this evil effect. … danger of snakes …, … 9. A chariot with 7
horses should be given in charity …. … danger from weapons …,
which contains 10 …. An armour together with Vajra should be
given in charity to ward off …. … danger of disgrace for no
cause …, … 11. An idol of the moon, made of 10 Tolas of gold,
should be given in charity …. … danger of death from drowning …,
… 12. Land full of crops should be given in charity …. … danger
of death from wild and violent animals …, in which there are 13
…. A Shaligram Shila should be given in charity …. … danger of
death …, … 14. A Varah Murti, made of gold, should be given in
charity …. … danger of the wrath of the king …, … 15. An
elephant should be given in charity …. … danger of Arishta
(calamity, disaster, or misfortune) …, … 16. A Kalpa Vriksha,
made of gold, should be given in charity …. … danger from
diseases …, that has 17 …. A cow and jaggery should be given in
charity …. … danger of conflict …, … 18. A cow, jewels, land and
gold should be given in charity …. … possibility of banishment
from the homeland …, which has 19 …. Family deity should be
worshipped …. … loss of intelligence …, … 20. Goddess Saraswati
should be worshipped …. … distress from diseases …, that has 21
…. A heap of grains, shaped, like a mountain, should be given in
charity …. … distress to kinsmen …, … 22. Gold should be given
in charity …. The native will be in distress …, … 23. An idol
of the sun, made of 7 Tolas of gold, should be given in charity
…. … death of the kinsmen …, … 24. 10 cows should be given in
charity …. … loss of wisdom …, … 25. Goddess Saraswati should be
worshipped …. … loss of wealth …, … 26. Gold should be given in
charity …. … loss of wealth …, … 27. Sri Sukta Japa should be
performed …. … losses in several ways …, … 28. Havana of
Sūrya should be performed …. … anxieties all-round …, … 29.
Ghī, clothes and gold should be given in charity …. … gains
of wealth and grains etc. …, … 30.

29. There will be all-round increase in wealth, happiness in
respect of children and enjoyments in the Samvatsar, month and
Nakshatr of the Rāśi, which has more than 30 Rekhas. …
increase in wealth, property, children and good reputation, if
the Rāśi has more than 40 Rekhas.

30-31. The Rāśi, which is auspicious in AshtakaVarg
Samudaya, is considered auspicious for all auspicious functions.
Consequently the auspiciousness of AshtakaVarg should be got
checked before performing any function, like marriage etc. If a
Rāśi is not auspicious in AshtakaVarg, then its
auspiciousness should be checked from transit effects. It is not
necessary to check transit effects, if a Rāśi is
auspicious in AshtakaVarg. Thus the auspiciousness of the
Rāśi in the AshtakaVarg should be considered, as
paramount.

Ch. 73. Effects of the Rays of the Grahas

1-2. The sage said. O Brahmin! Now I am going to tell you
about the number of rays of the Grahas. When Sūrya etc.
are in their deep exaltation point, their rays are: Sūrya
10, Candr 9, Mangal 5, Budh 5, Guru 7, Śukr 8 and Śani
5. The rays are nil, when these Grahas are in deep debilitation,
the number of rays would be proportionate with the number of
Rāśi. The following method is to be adopted for
ascertaining the proportionate number of rays. Deduct the
debilitation Rāśi etc. of the Grah, whose rays are to
be ascertained, from his longitude. If the remainder is less
than 6 Rāśis it should be multiplied by the number of
rays of that Grah, mentioned above and the product should be
divided by 6. The result will denote the number of rays of that
Grah. In case after deduction the remainder is more than 6
Rāśis, then it should be deducted from 12. The other
procedure will remain the same.

3-7. The Sage said. O Maitreya! Other Acharyas have
recommended further correction of the number of rays, worked out
in the manner described above. The corrections have to be made,
as follows. If the Grah be in his exaltation Rāśi, the
number of rays ascertained should be trebled. … Mooltrikon, …
doubled. … own Rāśi, … multiplied by 3 and the product
be divided by 2. … Rāśi of his Adhimitr (great
friend), … multiplied by 4 and the product be divided by 3. …
Bhava of a friend, … multiplied by 6 and the product be divided
by 5. The number of rays ascertained should be halved, if the
Grah be in the Bhava of his enemy. If he be in the Bhava of his
Adhi-Shatru (great enemy), the number of rays ascertained should
be multiplied by 2 and the product be divided by 5. No
correction is to be made, if the Grah is in the Bhava of a
neutral. The effects should be declared after computation of the
net number of rays of each Grah.

8-18. The effects, produced by the number of rays of Grahas,
are given below. Between 1 and 5 poor and unhappy, even if born
in an eminent family. Between 6 and 10 poor, carrier of loads
and without wife and children. 11 meagre wealth and few
children. 12 meagre wealth, idiot and wicked. 13 thief. 14
wealthy, protector and maintainer of several families, learned
and observer of the traditions of the family. 15 head of the
family, achieves proficiency in many kinds of learnings, good
qualities. This is what Lord Brahma has said. 16 most
distinguished in the family. 17 employer of many servants. 18
maintainer of large family. 19 possessor of name and fame. 20
blessed with a large family and kinsmen. 21 maintainer and
protector of 50 persons. 22 charitable and kind. 23 well
cultured and happy. Between 24 and 30 healthy, powerful,
favourite of the king, splendourous, possessor of a large
family. Between 31 and 40 minister and maintainer and protector
of 100 to 1000 persons. Between 40 and 50 king. 51 and above
powerful sovereign.

19. The effects should be predicted, according to the number
of rays of the Grahas at the time of birth, after taking into
account the status of the native.

20. For example, if the rays are more than 50 in number, one
born a Kshatriya king’s family will become a powerful sovereign,
one born in a Vaishya family will become a king (or high
dignitary), one born in Sudra family will become wealthy and one
born in a Brahmin family will become very learned and will
observe all religious norms.

21.The effects of the Grahas, moving from their debilitation
to exaltation, are full. The effects of the Grahas, moving from
their exaltation to debilitation, will be lesser than described
above.

22-23. Auspicious and inauspicious effects of all the Grahas
are according to the number of rays they possess. The prediction
will not be correct without the knowledge of the effects of the
rays. Therefore it is imperative, that in the judgment of
Rāśi Kundalis and declaring results the effects of the
number of rays of the Grahas be taken into account.

Ch. 74. Effects of the Sudarshana Chakr

1-3. Maharishi Parasara said to Maitreya. O Brahmin! Now I
will impart to you the knowledge of a great secrecy and superior
importance, which was communicated to me by Lord Brahma himself
for the benefit of the world. This is a Chakr by the name of
Sudarshana, through which Devajnas will be able to predict the
favourable and unfavourable results for every year, every month
and every day from the time of birth to the time of death of a
person. Listen to this very intently.

4. O Brahmin! Take a point and from it draw three circles.
Within the circles draw 12 lines, so as to provide 12 Bhavas
within each circle. This is how Sudarshana Chakr is drawn.

5-6. In the first circle (innermost) place the 12 Bhavas from
Lagn with Grahas, posited there. In the circle next to the
innermost circle place the 12 Bhavas from the Rāśi of
Candr with the Grahas in them. In the third circle place the 12
Bhavas from the Rāśi of Sūrya with Grahas in
them. Thus there will be 3 Rāśis in each Bhava of the
Chakr.

7-9. The significant aspect of this Chakr is, that Lagn,
Candr and Sūrya represent the first Bhava. The
2nd, 3rd etc. up to 12th from
Candr and Sūrya will deal with the same subject, as they
do, when reckoned from Lagn. Then the results should be
assessed, according to the Grahas in each Bhava. In this form of
Rāśi Kundali Sūrya is considered auspicious in
the first Bhava and inauspicious, or malefic in other Bhavas.
The malefics do not produce evil effects, if they are in their
exaltation Rāśi. In this manner predictions should be
made, after considering the benefic and malefic natures of the
Grahas, their disposition and aspects from and on them.

10. A Bhava gets advancement, if it is occupied, or aspected
by the Lord, or a benefic. The Bhava, which is occupied, or
aspected by a malefic, is harmed.

11-13. The effects of a Bhava will be in accordance with the
Grah occupying it, or in accordance with the Grah aspected, if
no Grah is in occupation of the Bhava. The effects of a Bhava,
occupied by a benefic, will be auspicious and the Bhava,
occupied by a malefic, will be inauspicious. Effects of the
aspects will be the same. If a Bhava is influenced both by
benefics and malefics, the results will depend on the majority
amongst the benefics and malefics. If the number of benefics is
larger than the number of malefics, the results will be
auspicious. If reverse is the case, inauspicious, or evil
effects may be expected. If there are equal number of malefics
and benefics, those with greater strength will influence the
results of that Bhava. Mixed results should be declared, if
there be no difference in the strength of malefics and benefics.
The same would apply to aspects.

14. The effects should be declared, according to its Lord, if
the Bhava is neither occupied, nor aspected by a Grah.

15-16. A natural benefic loses his benevolence, if he is in
more malefic Vargas. Similarly a natural malefic loses his
malevolence, if he is in more benefic Vargas (SaptaVarg). A
Grah’s own Rāśi, his exaltation Rāśi and
benefic Vargas are considered auspicious. And malefic and the
Vargas of an enemy and debilitated Rāśi are considered
inauspicious.

17. The sage said, that the results should be declared only
after assessing the auspiciousness and inauspiciousness of all
the Bhavas.

18. Maitreya asked. O Venerable sage! Kindly enlighten me on
one point. If all the Bhavas are judged in accordance with the
Sudarshana Chakr, why many learned sages have advocated
declaration of effects from the Bhavas, reckoned from Lagn in
Rāśi Kundali?

19-20. The sage replied. The results should be declared in
accordance with the Sudarshana Chakr, only when Sūrya and
Candr being in separate Rāśis different from the
Rāśi of Lagn. If amongst Lagn, Sūrya and Candr,
all the three, or two of them are in the same Rāśi,
the judgment of effects should be made from the Rāśi
Kundali only.

(21-23) The sage said. O Brahmin! Now I will tell you about
the effects, produced every year and every month by the twelve
Bhavas in their Dasas and Antardasas, according to Sudarshana
Chakr. Under this system every one of the twelve Bhavas,
beginning from the 1st, is allotted a Dasa period of
one year. Thus every year in 12 years a Bhava becomes Lagn of
the year and the remaining become 2nd, 3rd
and so on. Every year every Bhava will have Antardasa of one
month. By following the method of Lagn of the year here also,
there will be a Lagn of the month. The first Antardasa will be
of the first Bhava and then will follow for 12 months the
Antardasas of the other Bhavas, every Bhava assuming the role of
Lagn by turn. Every Bhava gets Pratyantar Dasa of 2½ days
and Vidasa of 12½ Ghatikas. The same method is to be
adopted for judging the effects of Bhavas in Pratyantar Dasas
and Vidasas.

24-26. At the time of commencement of a Dasa, if there be
benefic in the 1st, 4th, 7th,
10th, 5th, 9th and
8th, favourable effects will be experienced in the
concerned year, month etc. The Bhava, which is occupied by only
Rahu, or Ketu, becomes harmful. The same will be the fate of the
Bhava, which is occupied by a larger number of malefics. If
there be benefics in Bhavas other than the 12th, or
6th, the Bhava concerned will produce favourable
effects. In other words, if the benefics be in the
12th, or 6th from the Bhava concerned,
unfavourable effects will be derived in the related year, month
etc. If there be malefics in the 3rd, 6th
and 11th from the Bhava, assuming the role of Lagn,
then these three Bhavas will produce auspicious results. The
effects can be ascertained for every year, month etc. in this
manner. The total number of years in Vimsottari Dasa are 120
years. After every 12 years the same method of determining the
Dasas, Antardasas etc. has to be repeated for Lagn and other
Bhavas.

27-28. After ascertaining the effects of the years, months
etc. in accordance with the Sudarshana Chakr, assessment of
effects for the years, months etc. should be made on the basis
of AshtakaVarg. The benefic, or malefic effects will be full,
if the assessment from both produces the same results. If they
are different, the comparative strength of both should be taken
into account to declare the final results.

Ch. 75. Characteristic Features of Panchmahapurushas

1-2. The sage said. O Maitreya! Now I will relate to you the
characteristic features of Panchmahapurushas. When Mangal, Budh,
Guru, Śukr and Śani, being in their own, or exaltation
Rāśi, be in Kendra to Lagn, they give rise to Ruchaka,
Bhadra, Hamsa, Malavya and Sasa Yogas. These Yogas are called
Panchmahapurusha Yogas and the persons, born in these Yogas, are
known Panchmahapurushas.

3-7. The Ruchaka native possesses a long face, he is very
enthusiastic, has spotless lustre, is powerful, has attractive
brows, black hair and is fond of all things. He loves to fight
wars, is of dark-red complexion, is victorious over enemies, is
discriminating, is protector of thieves and has cruel
temperament and slender thighs. He is a devotee of Brahmins, has
marks of Veena, Varg, Dhanus, Pasha and Vrasha Rāśis
in his hands along with Chakr Rekha. He is well versed in occult
sciences. He is 100 Anguls in height, his waste has the
circumference, equal to the length of his face and is 1000
Karshas in weight. He, as ruler of Sahyachala and Vindhya
Pradesh, dies, after attaining the age of 70, by fire or
weapons.

Notes. The old Rupee had the weight of 1 Karsha. 4 Karshas
are equal to one Pala and 300 Palas make one Tula, according to
Amarkosha. 20 Tulas are equal to one Bhara.

8-12. The Bhadra native is splendourous, like a lion, has
very developed chest (or chest with well developed muscles), has
the gait of an elephant, has long and thick arms, is learned in
all respects. He is well versed in Yog performance, is
Sattva-Guni and has beautiful feet, moustaches and head. He is
fond of luxuries and comforts and has marks of Sankha (conch),
Chakr, Gada, arrow, elephant, Dhwaja (flag) and Hala (plough) in
his hands and feet. He is well versed in Shastras, has black and
curly hair, possesses independent nature and is protector of his
family. His friends share in the enjoyment of his wealth. He is
20 tulas in weight. He lives happily with his wife and children
and, as ruler of Madhya Desha, lives for one hundred years.

13-16. The Hamsa native has voice, like a Hamsa, has a
handsome appearance and well developed nose. He is a king with
phlegmatic temperament, honey-like tawny-coloured eyes,
red-coloured nails, sharp intelligence, sturdy cheeks, round
forehead and beautiful feet. He has marks of Matsya (fish),
Ankush (the iron hook, with which elephants are driven), Dhanus
(bow), Sankh, Kamal (lotus) in his hands and feet. He is very
passionate and his lust remains unfulfilled. He is 96 Anguls in
height. He is fond of swimming and playing games in watery
places. He enjoys life fully and, as ruler of a land, situated
between the Ganges and Yamuna, dies after attaining the age of
100 years.

17-19. The Malavya native has beautiful lips and a slender
waist. He is lustrous, like Candr, and has fragrance in his
body. He is of ordinary red complexion, has a medium stature and
clean and beautiful teeth. His voice is like that of an elephant
and his arms are long enough to reach up to his knees. His face
is thirteen Anguls in length and ten Anguls in breadth. He lives
happily for seventy years, as ruler of Sindhu and Malwa, and
then leaves for his heavenly abode.

20-22. The Sasa native has small sized teeth and face, but
his body is not small. He is valorous. He has a slender waist
and beautiful thighs. He is wise and enjoys wandering in forests
and mountains. He is well versed in the loopholes of the enemy.
He is lively, virile and fond of women. He usurps other people’s
wealth. He has marks of Mala (garland), Veena, Mridanga (musical
instruments) and weapons in his hands and feet. He rules happily
over several parts of the earth and then leaves for his heavenly
abode at the age of 70.

Ch. 76. Effects of the Elements

1. The sage said. O Brahmin! Now I will tell you about the
effects of the five elements: space, air, fire, water and
earth.

2. Space, air, fire, water and earth are ruled by Guru,
Śani, Mangal, Śukr and Budh. The effects are
experienced in proportion to the intensity of the various
elements.

3-4. The native will have temperament, according to the
greater strength of the Grah at the time of birth. Guru,
Śani, Mangal, Śukr and Budh will, respectively, give
spacial (etheral), airy (windy), fiery, watery and earthy
temperament. If all of them, or many of these Grahas have equal
strength, the temperament will be of a mixed character.

5. If Sūrya be endowed with strength, the native will
have fiery temperament. If Candr be strong, the native will have
watery temperament. All the Grahas in course of their Dasa endow
the native with bodily lustre, relating to their elements.

6. The characteristic features of the person with fiery
temperament are: distressed with hunger, restless, lean and thin
body, learned, consumes a large quantity of food, sharp,
fair-complexioned and proud.

7. … earthy: emits fragrance of camphor and lotus, is fond of
luxuries, comforts and enjoyments and is permanently happy,
forgiving and has a deep voice, like a lion.

8. … etheral: acquainted with semasiology, expert in
diplomacy, brilliant, learned, unmasked face and long
stature.

9. … watery: is lustrous, can sustain burdens, is
soft-spoken, king, has many friends and is learned.

10. … airy: charitable, full of anger, fair complexion, fond
of wandering, victorious over enemies, king and has lean
physique.

11. When the fire element is predominant in a person, his
face and body exhibit lustre, like gold and he has happy-looking
eyes. He achieves success in all his ventures, is victorious
over his enemies and gets gains of wealth.

12. … earth, the body of the person emits various kinds of
fragrances. His nails, hair and teeth are are clean. He gets
gains of happiness and wealth and is religious-minded.

13. … ether, the person is a clever conversationalist and
becomes happy by learning to songs etc.

14. … water, the person’s body is slender, he enjoys good
health and tasty food and is happy on that account.

15. … air, the body is filthy. The person becomes an idiot
and suffers from rheumatism, sorrows and agonies.

16. The sage said. O Brahmin! The effects of the elements,
which I have described above, will be realized in full, if the
Grahas concerned are endowed with adequate strength. If they are
weak, the effects will be reduced in proportion to their
weakness.

17. If the Grah concerned is in his debilitation
Rāśi, or be placed in an inauspicious Bhava, the
elemental effects will be adverse, that is, opposite to the
effects, described above. If a Grah is without strength, his
elemental effects will be experienced only in imagination.

18. If a person’s time, date and place of birth is not known,
he should determine the Dasa of a Grah from the effects,
mentioned above and, if he is facing evil effects, he should
take appropriate remedial measures to appease the Grah
concerned.

Ch. 77. Effects of the Gunas

1-4. The Great Sage Parasara said. O Brahmin! When the
Sattva-Guni Grahas are predominant, the person born is
Sattva-Guni and of good character. When Rajo-Guna (passion of
love and pleasure) is predominant, the person born is Rajo-Guna
and intelligent. When the Tamo-Guna (attribute of darkness) is
predominant, the person born is stupid. When at the time of
birth all the Grahas are of equal dominance, the person has a
mixture of all the attributes. The persons (creatures) so
born  are classified, as Uttama
(most excellent), Madhyama (of intermediate type), Adhama
(despisable) and Udaseena (indifferent, or neutral) in that
order. Thus there are four kinds of animate beings (Prani). I
will relate their attributes, which have been described by
Narada and other sages.

5. The natural attributes of persons, belonging to Uttam
class, are possession of control over organs of perception and
mind, simplicity, truthfulness, patience and satisfaction.

6. Valour, splendour, patience, cleverness, not retreating in
war and protecting the holy men are the natural attributes of
persons, belonging to Rajo-Guna.

7. Greed, falsehood, idiocy, laziness and doing service of
others are the inborn attributes of persons, who belong to Adham
class.

8. Engagement in agriculture and business, protection of
cattle and speaking both truth and lies are inborn attributes of
persons, belonging to Udaseena class.

9. O Maitreya! Classify the people, as Uttama, Madhyama,
Adhama and Udaseena after observation of the attributes,
described above. A person should be considered appropriate for a
job, according to his attributes.

10. If amongst Sattva, Rajas and Tamas any attribute is the
most dominant, it is considered the most predominant of all.
Otherwise all have equal effects.

11. The affectionate relationship between an employer and
employee and man and women will be invariable and stable, if
they possess the same attributes.

12. O Maitreya! Amongst the above four classes of persons, if
there is any kind of relationship of even Adhama with Udaseena,
of Udaseena with Madhyama and of Madhyama with Uttama, there
will be mutual affection and happiness.

13. If the bridegroom has better attributes than the bride
and the master has better attributes than the servant, there
will be mutual affection (regard for each other) and happiness.
If the bride, or the servant possesses better attributes, the
relationships will be full of bitterness.

14. The attributes of the native are dependent on his father
and mother, his time of birth and the persons, he gets
associated with. These are the root causes of Uttama etc.
qualities, possessed by him. The attributes, endowed by the time
of the birth and associations, are stronger than those, received
from the parents.

15. Consequently the person is embellished with the attribute
Sattva, Rajas, or Tamas, whichever is predominant at the time of
birth. The predictions should therefore be made after taking
into account the time of birth.

16. The Supreme Lord of the Universe, who is indestructible
and omnicient, is the Kal. He is the Creator, Protector and
Destroyer of all movable and immovable.

17. These three faculties of Lord Kal are called nature.
Divided by these faculties, the imperceptible Lord Kal is also
perceptible.

18. In accordance with the self-created qualities by the
Perceptible form of Lord Kal, there are four kinds of limbs,
namely Uttama, Madhyama, Udaseena and Adhama.

19. From the Uttama, Madhyama, Udaseena and Adhama parts are
created Uttama, Madhyama, Udaseena and Adhama types of
creatures.

20. The Uttama part of Lord Kal is the head, Madhyama part
both arms and chest, thighs form the Udaseena part and the feet
fall in the Adhama part.

21. This is how a differentiation is made between classes of
movables and immovables, according to attributes and the parts,
from which the creations are made.

22. The Chaturvidha (four sided) Lord Kal has thus created
this Chaturvidha universe in consonance with his own
attributes.

Ch. 78. Lost Horoscopy

1-2. Maitreya said. O Sage! You have so far described the
auspicious and inauspicious effects to be enjoyed, or suffered
by a person on the basis of the time of birth, but can the
auspicious and inauspicious be ascertained, when the time of
birth is not known? Kindly tell me, if there is any way to solve
this problem.

3-4. The Sage said. Your question is a good one and is for
the benefit of the world at large. Considering your attachment,
I will tell you about this problem also. If any, or all amongst
the Samvatsar, Ayana, Ritu, month, Paksha, Tithi, Nakshatr,
Lagn, Rāśi, or Amsas etc. of the birth are not known,
these can be ascertained from Prasna Lagn (Query chart).

5-6. The Samvatsar of the birth of the querist will be the
same, as that of the Rāśi in the Dwadasams, in which
the Prasna Lagn falls (Guru will be in that Rāśi at
birth). Saumyayan (Uttarayan – the northern course of
Sūrya) will be in the first Hora of Lagn and Yamyayan
(Dakshinayan – the southern course of Sūrya) will be in its
second Hora. The Ritu (season) may be determined with reference
to the Lord of the Drekkan, in which Lagn falls. Shishir will be
indicated by the Drekkan of Śani, Grishma by that of
Sūrya and Mangal, Vasanta by that of Śukr, Varsha by
that of Candr, Sharad by that of Budh and Hemanta by that of
Guru.

7. If there be any contradiction in the Ayana and Ritu, the
Ritu may be determined from Budh in place of Mangal, from
Śukr in place of Candr and from Śani in place of
Guru.

8-9. After the Ritu becomes known take the first part of the
Drekkan, as its first month and latter part, as the next month
of the Ritu. Then from the expired Amsas of the Drekkan
determine proportionately the Tithi, or the Amsas of Sūrya.
The Istakal, indicated by the Amsas (degrees) of Sūrya,
will be the time of the birth of the querist. From the Istakal
so calculated have to be worked out the longitudes of the Grahas
and Bhavas (Grah Spast and Bhava Spast). Predictions should then
be made in accordance with the dispositions of the Bhavas and
Grahas.

10. Maitreya asked. O Sage! Guru returns to the same
Rāśi after every 12 years. Then from which circle of
Guru should Samvatsar be determined.

11-12. The Sage said in reply. O Maitreya! When there is any
doubt about the Samvatsar, take the approximate age of the
querist and add multiples of 12 to the difference between the
Rāśi of the Guru at the time of query and his
Rāśi at the time of birth. The figure so arrived at
should be taken, as the possible number of years and the
Samvatsar should be determined accordingly. If by adding 12
there may appear to be difference in age, the position of Guru
should be fixed, according to guessed approximate age, in the
Trikon Rāśi, 5th, or 9th of the
Prasna Lagn, as may be found feasible. Then, taking that, as the
Samvatsar, the Ayana, Ritu etc. should be worked out accordingly
in the manner already explained.

13. Maitreya asked again. O Sage! How will the time of birth
be known after ascertaining the month and the Amsas etc. of
Sūrya. Please explain this for the benefit of the
people.

14-16.The Sage said. After ascertaining the Rāśi,
Amsas etc. of Sūrya at the time of birth, the longitude of
Sūrya (Sūrya Spast) should be worked out for the next
day after the number of days, taken by Sūrya after entering
into the Rāśi, which will be equal to the expired
Amsas of Sūrya. Then the difference between the longitudes
of this rising Sūrya and Sūrya at the time of birth
should be converted into Kalas and multiplied by 60. The product
should be divided by Sūrya Spast, converted into Kalas. The
Ghatikas etc. so becoming available will represent the Istakal
of the birth before and after sunrise. If the longitude of the
Ista Sūrya be more than that of the rising Sūrya, the
Istakal of the birth will be so much after the sunrise. If the
longitude of the Ista Sūrya be less than that of the rising
Sūrya, the Istakal of the birth will be so much before the
sunrise.

Ch. 79. Ascetism Yogas

1. The Sage said. O Brahmin! Now I will describe to you the
Yogas, leading to ascetism, under the influence of which the
persons give up their homes and become initiated in some holy
order.

2-3. The Yog for ascetism is formed, when four, or more
Grahas, possessed of strength, occupy a single Bhava. The person
born will become a Tapasvi, a Kapali, he will be wearing a red
robe, be one, who keeps a Danda (staff), Yati, he will be keeper
of a Chakr, or he will be a naked Sanyasin, according to the
Grah, which is the strongest of the group: Sūrya, Candr,
Mangal, Budh, Guru, Śukr, or Śani. If a number of
Grahas are endowed with strength, the holy order of the one,
strongest amongst them, is accepted.

Notes. There is a similar verse in Varahamihir’s Brihat
Jatak, which, translated into English reads, as under. “If at
birth, four, or more Grahas, possessed of strength, occupy a
single Bhava, the person born will become a Sakya, Jeevika,
Bhikshu, a Vriddha, or Guru, a Charak, a Nirgrantha, or Visava,
a Vanyasana, or Vanaprastha, according to which of the Grahas is
the strongest Grah of the group: Mangal, Budh, Guru, Candr,
Śukr, Śani, or Sūrya. If the strongest Grah be
conquered in planetary war by another Grah, or Grahas at the
time of birth, the person will relinquish that stage of ascetic
life and review to his previous condition of life.” A
Vanaprastha is a religious man, engaged in the practice of
rigorous and devout penance (i.e. he will be a Tapasvi); a Vivas
is a naked ascetic (that is dwelling in hills and forests). A
Bhikshu is an illustrious ascetic with a single staff for his
symbol, engaged ever and anon in the contemplation of truths of
the sacred scriptures. A Charak is a religious mendicant,
wandering over many countries. A Shakya is an ascetic of the
Buddhist clan. A Guru is a celebrated teacher, endowed with
royal splendour. A Jeevika is a garrulous and gluttonous
mendicant.

4. If strong Grahas, capable of leading to ascetism, be
obscure by Sūrya’s rays (that is they be combust), the
person born, in spite of having reverence for the holy order,
will not become initiated in that holy order.

Notes. Brihat Jatak adds in this connection, that, if the
Grahas referred to above be overcome in planetary war and be
aspected by other Grahas, the person concerned will seek
admission into the holy order without success.

5. If the other Grahas lose their strength (in spite of being
in their exaltation Rāśis etc.), as a result of
combustion with Sūrya, the native will enter the holy
order, as signified by Sūrya, that is, he will become a
Tapasvi.

6. If the Lord of the Rāśi, occupied by Candr (Janm
Rāśi), having no aspect of other Grahas on himself,
aspects Śani, the native gets initiated into the holy order
of the Grah, who is stronger amongst the two.

7. If the Lord of the Rāśi, occupied by Candr, be
devoid of strength and is aspected only by Śani, the native
becomes initiated into the holy order, signified by Śani
(Nirgranthas, naked ascetics).

8. If Candr be in the decanate of Śani, or in the Navams
of Śani, or Mangal and be aspected by Śani, the native
becomes an ascetic and enters the holy order, signified by
Śani.

9. There is planetary war, if Mangal, Budh, Guru, Śukr
and Śani are together (within one degree of each other),
Śukr is the conquerer, whether he is in North, or South,
but amongst the other four only one, who is in the North, is the
conquerer and that in the South is considered defeated in the
planetary war.

10. If the Grah, who leads the native to ascetism, is
conquered in planetary war by another Grah, or Grahas at the
time of birth, the person will relinquish the holy order, in
which he becomes initiated.

11. Maitreya asked. O Venerable Sage! If there be many
Grahas, who are significators for ascetism, then, which holy
order the native will get initiated into?

12. Maharishi Parasara replied. O Brahmin! If all the Grahas
be possessed of strength, the native enters into the holy orders
of all the Grahas.

13. The native gets initiated into the holy order of the
Grah, whose Dasa gets into operation at first. Then he
relinquishes this holy order of this Grah at the commencement of
the Dasa of the next Grah and accepts the holy order, signified
by him.

14. When Guru, Candr and Lagn are aspected by Śani and
Guru occupies the 9th, the person, born in the
Rajayog, will become a holy illustrious founder of a system of
philosophy (holy order).

15. When Śani occupies the 9th from Lagn and
is not aspected by any Grah, the person, possessed of Rajayog,
will take himself to the holy order, before becoming a Lord of
men. If there be no Rajayog the native becomes an ascetic
(religious wanderer).

Ch. 80. Female Horoscopy

1. Maitreya asked. O Sage! You have described the effects of
many kinds. Now be kind enough to throw light on Strī Jatak
(female horoscopy).

2. Maharishi Parasara replied. What a good question! Listen
to what I am going to tell you about the Rāśi Kundalis
of females. All the effects, that have been described till now
in the case of male horoscopies, will apply to females also.
Matters, relating to her physical appearance, should be
determined from Lagn, those, relating to children, from the
5th Bhava, fortune for the husband from the
7th and death of the husband (widowhood) should be
deduced from the 8th. Those effects, which are
impossible to ascribe to the female, should be declared to be
applicable to her husband.

Brihat Jatak. “Of the effects, that have been described till
now in the case of male horoscopes and those, that may be found
in female horoscopes, suitable to females, should be declared,
as applicable to them alone. The rest should be ascribed to
their husbands. The death of the husband is to be deduced
through the 8th place (from Lagn, or Candr, whichever
is stronger). Matters, relating to her appearance, beauty etc.,
should be determined from Lagn and the Rāśi, occupied
by Candr. It is from the 7th place (from Lagn, or
Candr), that her welfare (happiness) and the nature of the
husband should be ascertained.”

Mantreswara’s Phaldeepika. “Whatever effects are declared for
men, they are entirely applicable to women too. The woman’s
prosperity and happiness have to be deduced from the
8th place (from Lagn, or Candr, whichever is
stronger). Children should be declared from the 9th
Bhava and matters, relating to her appearance, beauty etc.,
should be determined from Lagn. It is from the 7th
place, that her welfare (power of influencing her husband) and
the nature of the husband should be ascertained, while her
association and chastity should be predicted from an examination
of the 4th Bhava. Benefics in those Bhavas produce
good results, while malefics in the above Bhavas are productive
of evil, unless they happen to own the Bhavas, in which case the
effects will be good.”

Jatak Parijata. Whatever effects may accrue from the
horoscopes of females, applicable only to men, should be
ascribed to the husband. The good and evil, affecting their
person, should be calculated from Candr and Lagn, whichever of
them is stronger. It is from the 7th Bhava from Lagn,
or Candr, that all, that is worthy, or unworthy in the husband
should be ascertained and the death of the husband is foretold
through the 8th. All this should be well weighed by
the strength, or weakness of the Grahas, benefic and malefic.
Before an announcement is made, of Lagn and Candr find, which is
stronger. It is with reference to this, that the luck, beauty
and strength of the women should be announced. Children and
wealth in abundance should be declared through the
9th Bhava therefrom. Wedded happiness, or otherwise
should be gathered from the 8th and husband’s fortune
from the 7th. Some Jyotishis opine, that the
well-being, or the reverses of the husband can be determined
from the 9th.

5. If at the time of birth of a woman Lagn and Candr are in
even Rāśis, the woman will be truly feminine in
character. She will possess excellent qualities, be of steadfast
character, beautiful and physically fit.

6. If Lagn and Candr are in odd Rāśis, she will be
masculine in form and masculine in bearing and, if they be
associated with, or aspected by malefics, she will be devoid of
good qualities and be sinful.

7. If amongst Lagn and Candr one be in an even Rāśi
and the other be in an odd one, the woman concerned should be
declared to partake the characteristics of both male and female.
The qualities of Lagn, or Candr will be more predominant,
according to their strength.

8. O Brahmin! The effects in respect of women would
particularly depend on the Rāśi and Trimsams of Lagn,
or Candr, whichever is stronger.

9-16. When Lagn, or Candr is in a Rāśi, belonging
to Mangal, the woman, born in a Trimsams of Mangal, will have
illicit relations with a man before marriage. If she be born in
Trimsams of Śukr, she will become unchaste after marriage;
if of Budh, she will be full of guile and adept in conjuration;
if the Trimsams be of Guru, she will be worthy and virtuous; she
will be menial, or slave, if birth be in a Trimsams of
Śani. … in a Rāśi, owned by Budh, the female,
born in a Trimsams of Mangal, will be full of guile, will be a
hard-worker; if the Trimsams be of Śukr, will be possessed
of good qualities; if of Budh, will be of the nature of
hermaphrodite; if of Guru, will be chaste. In a Rāśi,
owned by Śukr, a female, born in a Trimsams of Mangal, will
be deprived; if the Trimsams be of Śukr, will be well known
and possessed of excellent qualities; if of Budh, will be
skilled in all arts; she will be endowed with all good
qualities, if born in a Trimsams of Guru; she will remarry, if
born in a Trimsams of Śani. When Lagn, or Candr happens to
be in a Rāśi, owned by Candr and the Trimsams of birth
is owned by Mangal, the female born will be self-willed and
uncontrolled; she will be unchaste and of loose character, if
born in a Trimsams of Śukr; will be skilled in arts and
handiwork, if of Budh; will be gifted with all excellent
qualities, if of Guru; will become a widow, if of Śani. …,
owned by Sūrya and the Trimsams of birth be owned by
Mangal, the female born will be very talkative; she will be
virtuous, if born in a Trimsams of Śukr; will bear
masculine features, if of Budh; will be chaste and virtuous, if
of Guru; will be unchaste, if of Śani. When the rising
Rāśi, or the Rāśi, occupied by Candr, is
owned by Guru, the female, born in a Trimsams of Mangal, will be
endowed with many good qualities; she will be Punschali, if born
in a Trimsams of Śukr; will be well versed in many
sciences, if of Budh; will be endowed with all good qualities,
if of Guru; will not indulge much in sexual intercourse, if of
Śani. When Lagn, or the Rāśi, occupied by Candr,
belongs to Śani, the female, born in a Trimsams of Mangal,
will be a maid-servant; she will be learned (barren, according
to Brihat Jatak), if born in a Trimsams of Śukr; will be
cruel and immoral, if of Budh; will be devoted to her husband,
if of Guru; will be unchaste (addicted to men of low caste,
according to Brihat Jatak), if of Śani.

17-21. If the 7th Bhava be without a Grah (without
strength) and without benefic aspect, the female born will have
a coward and contemptible wretch for her husband. When the
7th Bhava is a moveable Rāśi, the husband
will always be away from home. If Budh and Śani be in the
7th Bhava, the husband of the woman concerned will be
impotent. If Sūrya occupies the 7th Bhava, the
woman concerned is abandoned by her husband. If Mangal be in the
7th, the female concerned becomes a widow in her
childhood. If Śani be in the 7th, she lives to
an old age, remaining unmarried. If there be a malefic, she
becomes a widow, while young. If there be a benefic in the
7th, the female born will enjoy marital happiness and
will be chaste. If there be both benefics and malefics in the
7th, both benefic and evil effects will be
experienced. If Mangal be in the Navams of Śukr and
Śukr be in the Navams of Mangal, the female concerned will
have illicit relations with other men. If in this Yog Candr be
in the 7th, the female concerned enters into illicit
connections at the instance of her husband.

22-25. If at woman’s birth the 7th Bhava, or the
setting Navams be that of Mangal, the husband will be fond of
other women and will be of an irascible temper. If it be a
Rāśi, or Navams of Budh, her husband will be very
learned and clever. If it be a Rāśi, or Navams of
Guru, the husband of the woman concerned will be of great merit
and will have passions under his control. If it be a
Rāśi, or Navams of Śukr, her husband will be
fortunate, very good-looking and liked by women. If the
Rāśi, or Navams belongs to Śani, her husband will
be an old man and a fool. If the Rāśi, or Navams be
Simh, her husband will be exceedingly soft in his disposition
and will be very hard-working. If the 7th Bhava, or
the setting Navams be a Rāśi, owned by Candr, the
husband of the woman will be love-sick and gentle. If there be
different Rāśis and Navamsas in the 7th,
the effects will be of a mixed nature. The effects of the
Rāśis and Navamsas will depend on their strength.

26-29. If in a female’s horoscope Sūrya be in the
8th, the native will be unhappy, poverty-stricken, of
deformed limbs and without faith in religion. If Candr be in the
8th, the woman concerned will be of a defective
vagina, will have ugly breasts, with sinister eyes, without
robes, or ornaments, sickly and will be defamed in the society.
If Mangal, the native will be of weak constitution, sickly,
widow, ugly-looking and full of sorrows and agonies. If Budh,
she will be without faith in religion, timid, devoid of wealth,
self-respect and good qualities and she will be quarrelsome.

30-33. If in a female’s horoscope Guru be in the
8th, the woman concerned will be shameless and
without virtue, will have few children, fatty hands and feet,
will be abandoned by her husband and be gluttonous. If Śukr
be in the 8th, she will be fond of pleasures, devoid
of sympathy, religion, wealth, will be dirty and deceptive. If
Śani, the woman concerned will be of wicked disposition,
dirty, deceptive and devoid of conjugal harmony. If Rahu, she
will be ugly, without marital happiness, cruel-hearted, sickly
and unchaste.

34. The woman will be barren, if in her Rāśi
Kundali Candr and Śukr be associated with Śani, or
Mangal and the 5th Bhava be occupied, or aspected by
a malefic.

35. If the 7th be in the Navams of Mangal, the
vagina will be diseased. If the 7th be the Navams of
a benefic, she will have a well formed female organ and will be
beloved by her husband.

36. If Mithun, or Kanya Lagn in a female’s horoscope is
occupied by Śukr and Candr, the woman concerned lives
happily and is equipped with all kinds of comforts in her
father’s house.

37. If Candr, Budh and Śukr be in Lagn, the woman
concerned is endowed with many good qualities and happiness. If
Guru be in Lagn, she is happy, wealthy and has children.

38. If the 8th Bhava be Simh, or Kark and
Sūrya and Candr be both placed there, the woman concerned
will be barren. If the 8th be Mithun, Kanya, or Kark
and Budh and Candr be posited there, the female native will have
only one child.

39. The woman concerned will be definitely barren, if Lagn be
Mesh, Vrischik, Makar, or Kumbh and Candr and Śukr be
posited there, aspected by malefics.

40. The woman concerned will give birth to an already dead
child, if the 7th be occupied by Rahu and Sūrya,
or Guru and Rahu be in the 8th and the 5th
be occupied by malefics.

41. The woman concerned will not be able to conceive, if Guru
and Śukr be associated with Mangal in the 8th,
or Mangal be with Śani in the 8th.

42. The woman concerned becomes a destructor of her husband’s
family and her father’s family, if at her birth Candr and Lagn
be subjected to Papa Kartari Yog (direct malefics in
12th and retrograde malefics in 2nd).

43. The woman, whose birth takes place under the following
conditions, is named, as Visha Kanya. Day of birth Sunday,
Nakshatr Aslesha, 2nd Tithi; Saturday, Krittika,
7th Tithi; Tuesday, Satabhisha, 12th
Tithi.

44. The woman will be Visha Kanya, if at birth Lagn be
occupied by a malefic and a benefic and two Grahas be in
inimical Rāśis.

45. Visha Kanya gives birth to a child already dead. She has
a defective generative organ and is bereft of robes, ornaments
etc.

46. The evil effects of Visha Kanya are destroyed, if the
Lord of the 7th is a benefic, or a benefic Grah be in
the 7th from Lagn, or Candr.

47. The woman born becomes a widow, if Mangal be in the
12th, 4th, 7th, or
8th from Lagn, without aspect by, or association with
any benefic.

48-49. The Yog, which causes the woman to become widow also
causes a male native to become a widower. If the man and woman,
possessing this Yog, join in wedlock, the Yog ceases to have any
effect.

50-51. If at a woman’s birth the rising Rāśi be
that of Śukr and the rising Navams be of Śani (Kumbh,
according to Brihat Jatak) and, if Śukr and Śani
aspect each other, or are occupying each other’s Navams, she
will be afflicted with too much lust and will allay her fire of
passion with the help of other females, acting the part of a
male.

52. When Guru, Mangal, Budh and Śukr are strong and,
when the rising Rāśi is an even one, the woman born
will be learned in Shastras and an expounder of the Vedanta
Philosophy.

53. When a malefic Grah is in the 7th and some
Grah in the 8th, the woman concerned will become an
ascetic.

54. The woman dies before her husband, when in her nativity
there is a benefic in the 8th, without aspect by, or
association with a malefic.

55. If at the birth of a woman there are equal number of
benefics and malefics and they possess the same strength, she
without doubt will leave for her heavenly abode along with her
husband.

Ch. 81. Effects of Characteristic Features of Parts of
Woman’s body.

1-2. Maitreya said. O Venerable Sage! I have been fully
enlightened by the auspicious and inauspicious effects,
described by you with reference to the Janm Lagn in a female’s
horoscope. Now I request you to favour me with knowledge of
auspicious and inauspicious effects with reference to the
characteristic features of the various parts of a woman’s body.
Maharishi Parasara replied. O Brahmin! Now I will tell you what
Lord Shiva narrated to Goddess Parvati in this regard.

3-4. A woman, whose soles are even, smooth, soft, well
developed, warm and shining in pink colour, without much
perspiration, will be enjoying full happiness, befitting her
sex. The one, whose soles are without pink colour, hard, dry,
coarse, uneven, shaped, like a winnowing basket and bereft of
flesh, will suffer misery.

5-6. The woman, who has marks of conch, Swastika, Chakr,
lotus, flag, fish, umbrella and a long line, rising upwards in
her soles, becomes a queen and enjoys great happiness and
comforts. The one, who possesses marks, like those of snake, rat
and crow, is bereft of wealth and suffers misery.

7. The girl, whose nails of toes are shining in pink colour,
smooth, raised and round, enjoys great happiness and comforts.
Blackish and torn nails denotes misery.

8. Raised, full, well developed, smooth and round great toe
indicates happiness. The one, which is small, irregular in shape
and flat, denotes misery.

9. The woman’s toes, which are soft, thick, round and well
developed are considered auspicious. If the toes are long, she
will be of loose morals. Thin toes indicate poverty.

10-16. Other effects about the toes are, as under. Short –
short life. Short and long and irregular in shape – procurer and
guileful. Flat – maid-servant. Spaced more than average – bereft
of wealth. Toes, overlapping one over the other – widow and
dependent on others. If dust is thrown up, when she walks –
unchaste and brings defame to all the three families (her
father’s, mother’s and husband’s). If the smallest toe does not
touch the ground – she will destroy her husband and marry
another; If the middle toe and the one next to it does not touch
the ground – widow. First toe (next to great toe) longer than
the great toe – she will develop illicit connection with a man
before marriage and will be of loose morals.

17. If the back of the feet of a woman is raised, without
perspiration, soft and smooth, she will become a queen. If the
indications are contrary, she will be poverty-stricken. She will
be fond of travelling, if the back part of the feet be veined.
Hair on that portion of feet denote, that she will be a maid
servant. If the feet be bony, or without flesh, she will have a
defective sexual organ.

18. If the heels are even, the woman concerned will have a
well formed and desirable sexual organ. If the heels be stout,
she will have a defective sexual organ. If the heels be high,
she will be unchaste. Long heels indicate misery.

19. Legs (portion below knees). Even, smooth, evenly shaped,
round, without hair, good looking and without veins showing up
are Rāśis, that the woman will be a queen.

20. Round, smooth, firm knees are auspicious indications. If
the knees be bony, the woman concerned will be of loose moral
character. If the knees be loose, she will be
poverty-stricken.

21. If the thighs are round, like the trunk of an elephant,
close to each other, soft and without hair, the woman concerned
will be a queen. If the thighs are flat and hairy, she will be
poverty-stricken and a widow.

22-23. Waist. Circumference equal to the width of 24 fingers
with well developed hips indicate, that the woman will be
fortunate. A waist, which is flat, long, without flesh, caved
in, or hairy, forebodes widowhood and misery.

24. Raised, fleshy and widespread hips in a woman are
auspicious in effects. If they are contrary, they indicate
inauspiciousness.

25-27. Sexual organ. Hidden clitoris, pink-coloured, curved,
like the back of a tortoise, soft, hairy, shaped, like the leaf
of a Pipal tree and smooth is highly auspicious. If shaped, like
the feet of a deer, or opening of an oven with hard hair and
with raised clitoris, it indicates evil. If the left side of the
sexual organ of a woman is raised, she will beget more female
children and, if the right side is raised, more boys. If the
organ is shaped, like a conch, she will be barren.

28. Portion below the navel. A soft, spread out and slightly
raised Vasti is auspicious. Hairy, veins, showing up and full of
lines (folds, or wrinkles) indicates inauspiciousness.

29. A navel deep with right turns is productive of good
effects. The navel raised, with left turns and with knots is
inauspicious.

30-31. A stomach well spread indicates a well formed sexual
organ and many sons. If the stomach of a woman resembles that of
a frog, her son will become a king. If a woman has a raised
stomach she will be childless. If the stomach is wrinkled, she
will become an ascetic. If it has circular folds, she will
become a maid-servant.

32. If the portion, covering the ribs, is even, well
developed and soft, auspicious effects may be expected. It will
be inauspicious, if it is raised, hairy and full of veins.

33. The chest of a woman, which is even and hairless is
auspicious. Wide spread and hairy chest is inauspicious.

34-36. The breasts of a woman signify good luck, if they are
of equal size, fleshy, round and firm, but close together. They
are unlucky, if they are thick in front, are not close together
and without flesh. Raised right breast indicates, that she will
have sons. Raised left breast indicates, that she will have
daughters. If the portion, surrounding the nipples, is round,
good-looking and blackish, she will enjoy good luck. Pressed in
and unusually small breasts indicate bad luck.

37. Shoulders. Even, well built up and without joints showing
up are Rāśis of good luck. Raised, hairy and without
flesh are unlucky.

38. The armpits, if soft, with thin hair, well developed and
smooth are auspicious. Those, which are deep, without flesh,
perspiring and with veins, showing up are inauspicious.

39-40. Arms, in which the bones do not show up and which are
soft jointed, hairless without obvious veins, straight and round
are auspicious. Those without flesh, hairy, small, with obvious
veins and irregular in shape are inauspicious.

41. If the thumbs of the woman are shaped, like a lotus bud,
they are auspicious. If they are without flesh and irregular in
shape, they are inauspicious.

42-43. If the palms of the woman are pink-coloured, raised in
the middle, with fingers close together (with no holes between
them), soft and have very few lines, she enjoys happiness and
all comforts. If the palms are full of lines, she will become a
widow. If there are no lines, she will be poverty-stricken. If
the veins show up in the palms, she will live on alms.

44. If the backs of the hands of a woman are well built, soft
and hairless, she will enjoy auspicious effects. It will be
otherwise, if the backs of the hands are with veins, showing up,
deep and hairy.

45-47. Lines on the palm. A woman enjoys happiness and all
comforts, if there is a clearly marked, pink-coloured, circular,
smooth, full and deep line (perhaps line of life is meant). If
there is mark of a fish, she will be very lucky. She will be
wealthy with mark of Swastika. She will be a queen with mark of
a lotus. She will be the mother of a king, if she has marks of
conch, umbrella and tortoise.

48-50. The woman, who has lines, forming the shapes of a
balance, elephant, bull, or horse, becomes the wife of a
businessman. The woman, who has lines, forming the shape of a
house, or Vajra is lucky and gives birth to a son, who becomes
learned in Shastras. The woman, who has lines, forming the
shapes of a chariot, a plough, or a yoke, becomes the wife of a
farmer. She will become a queen, if she has lines, forming the
shape of Chamar, Ankush, trident, sword, mace, Shakti, or
trumpet.

51-52. If in the palm of a woman there is a line, which,
starting from the root of the thumb goes up to the root of the
little finger, she becomes a widow. If there are lines, forming
the shape of a crow, a frog, a jackal, a wolf, a scorpion, a
snake, a donkey, a camel and a cat, the woman concerned suffers
misery.

53-54. If the fingers of a woman are tender with good-looking
phalanges, tapering at the end and without hair, they are
considered auspicious. If they are very small, without flesh,
irregular, widely spaced, with hair and with more than usual
phalanges, or without phalanges, they indicate misery.

55. If the nails of the fingers are pink-coloured, raised and
shaped well at the top, they are auspicious. Depressed,
dirty-looking, or yellow, or white-coloured nails, or nails with
spots are inauspicious.

56. If the back of the woman is fleshy and well developed
with flesh, it is auspicious. The back with hair, irregular in
built and with veins showing up is inauspicious.

57-58. The neck of a woman with three lines (folds), with
bones not obvious, round, well developed and tender is
auspicious. A thick necked woman becomes a widow. An irregularly
built neck indicates, that the woman concerned will become a
maid-servant. Flat necked woman will be barren. A woman with a
small neck is childless.

59. A straight, well developed, somewhat raised throat is
auspicious. One without flesh, with veins obvious, with hair and
irregular in built is inauspicious.

60. Pink-coloured, tender and firm chin is auspicious. A
broad chin with hair and clefts is unlucky.

61. Raised, firm and round cheeks are auspitious. The ones,
which are hard-skinned, depressed and without flesh are
indicative of misfortune.

62. If the mouth of a woman is of normal size, firm, round,
emitting fragrance, smooth and good-looking, it is indicative of
good luck. If otherwise, it will be inauspicious.

63-65. If the lower lip of a woman is red, like a lotus,
smooth, divided in the middle and good looking, she becomes a
queen. If it be without flesh, coarse, long, dry and blackish,
it is indicative of misery and widowhood. If the upper lip of a
woman is pink-coloured, smooth and slightly raised in the
middle, it is indicative of happiness and good fortune. If
otherwise, it will be inauspicious.

66-67. A woman, whose teeth are smooth, milk white, 32 in
number and whose upper and lower teeth, though equal in size,
are slightly raised, will be lucky. If lower teeth are more in
number, are yellow, or black-coloured, fierce looking, widely
spaced and double, they are indicative of misfortune.

68-69. If the tongue of a woman is red and soft, she enjoys
great happiness and comforts. Caved in the middle and spread out
in front indicates misery. White tongue indicates death in
water. Dark tongue indicates quarrelsome nature. Thick tongue
denotes poverty. Long tongue denotes one, who is omnivorous.
Long and broad tongue denotes lunacy.

70-71. Palate red, like lotus, soft and smooth – good luck,
white – widowhood, yellow – ascetism, black – barrenness, dry –
large family.

72. When a woman laughs, if her cheeks are raised and teeth
are not visible, she will be lucky. If it is otherwise, she will
not be lucky.

73-74. If the nose of a woman is evenly round and has small
nostrils, it is auspicious. If the nose is thick in its front
part and flat in the middle, it is inauspicious. If the tip of
the nose is red, or shrunken, widowhood is indicated. Flat nose
indicates engagement in a menial job. Too small, or too large
nose denotes quarrelsome nature.

75-77. Black pupils with cow’s milk like white portion of the
eye, large and broad, smooth, with black eyelashes are lucky
Rāśis. Raised eyes show short life. Round eyes denote
loose moral character. Honey-coloured eyes indicate good fortune
and happiness. The eyes, like those of a pigeon, indicate
wickedness. Eyes, like those of an elephant, indicate misery. If
the left eye is blind, adulterous tendency will manifest.
Blindness of the right eye indicates barrenness.

78. A woman with soft, black, compact eyelashes with thin
hair is fortunate. Eyelashes thick, scattered and with
tawny-coloured hair indicate misery.

79. If the eyebrows of a woman are round, shaped, like a bow,
smooth, black, not joined and with soft hair, she is blessed
with happiness and fame.

80. Ears of a woman long with a round turn indicate children
and happiness. Small, unevenly shaped, very thin, with veins,
showing up, cause her misery.

81-82. The forehead of a woman without veins, showing
through, without hair, shaped, like a half-moon, even, with
equal to three fingers are Rāśis of a fortunate woman,
blessed with husband and children. Rāśi of Swastika on
the forehead denotes a queen. Very long, highly raised and hairy
forehead causes misery.

83. Head of a woman high and round, like that of an elephant,
is indicative of happiness. A head, which is spread out, flat,
big and uneven, indicates misery.

84-85. The hair of a woman are indicative of good fortune. If
they are soft, black, long, thin and yellow, they indicate
misfortune. But honey-coloured hair of a fair complexioned woman
and black hair of a dark complexioned woman are also considered
auspicious. Most of the characteristic features, described in
this chapter, apply to men also.

Ch. 82. Effects of Moles, Marks, Signs etc. for Men and
Women

1. Maharishi Parasara said. O Maitreya! Now I will describe
to you the effects of moles, marks, spots and signs, found on
the body of women and men.

2-3. A mole, spot, or figure, formed by hair on the left side
of a woman and right side of a man is auspicious. If there is
mole on the chest of a woman, she will be fortunate. A woman,
who has a red mark, like a mole etc., on her right breast,
begets many children and she is blessed with all kinds of
enjoyments and comforts.

4. The woman, who has a red mark (mole) on her left breast,
begets only one son.

5. The woman, who has a mole on her right breast, begets many
daughters and sons.

6. There will be gain, or acquisition of a kingdom, if there,
as is a red mole etc. on the forehead, or in the middle of
(between) the eyebrows. The person will enjoy sweetish
preparations, if there is such a mark on the cheeks.

7-10. The woman, who has a red mark (mole etc.) on her nose,
becomes consort of a king. If the mark be blackish, the woman
concerned becomes an adulteress, or widow. All the marks below
the navel are auspicious for both men and women. If there be
moles etc. on the ears, cheeks, or neck of a man, his first
issue will be male and he will enjoy good fortune and happiness.
The man, who has moles etc. in the thighs, suffers misery.

11. The woman, who has the sign of trident on her forehead,
becomes a queen. Such a mark on the forehead of a man makes him
a king.

12. A right-turned circular hair formation on heart, navel,
hands, right part of the back and in the portion between sex
organ and navel is auspicious. Left-turned formation is
inauspicious.

13-14. Such a hair formation on the waist and private parts
proves inauspicious. If such a formation be on the stomach, the
woman concerned will become a widow. If it be in the center of
the back she will become an adulteress. It will be inauspicious,
if it be on the neck, forehead, or center of the head.

15. A man with indications of short life will get his
longevity prolonged by marrying a woman with auspicious, or
lucky marks/symbols.

Ch. 83. Effects of Curses in the Previous Birth

1-3. Maitreya said. O Venerable Sage! You have acquainted me
with effects, experienced by men and women in a number of ways.
According to Shastras, the soul of a person does not rest in
peace after his death, if he is not blessed with a son. What sin
does a person commit to remain without a son? And what are the
remedial measures to be adopted by him to get a son? Kindly
enlighten me about this.

4. Maharishi Parasara replied. I will now tell you, whatever
Lord Shiva told Goddess Parvati in this respect.

5. Goddess Parvati said to Lord Shiva. O my Lord! What is the
sin, which causes destruction of children amongst men. Please
tell me, what are the Yogas for such an effect and what are the
remedial measures to protect the children?

6. Lord Shiva replied: O Devi! You have asked a very relevant
question. Now I will tell you the Yogas for loss of children and
the requisite remedial measures.

7. A person will be without a son, if Guru, the Lord of Lagn
and the Lord of the 5th are all devoid of
strength.

8. The same will happen, if Sūrya, Mangal, Rahu and
Śani, endowed with strength, be in the 5th and
the significator for children, namely Guru and Lord of the
5th etc. be bereft of strength.

9-16. There will be no male issue, due to the curse of a
serpent, if at birth Rahu is in the 5th, aspected by
Mangal; the Lord of 5th is associated with Rahu and
Candr is in the 5th and is aspected by Śani; the
significator for children (Guru) is associated with Rahu, the
Lord of the 5th is devoid of strength and the Lord of
Lagn is with Mangal; the significator for children is associated
with Mangal, Lagn is occupied by Rahu and the Lord of the
5th is in 6th, 8th, or
12th; Budh, as Lord of the 5th, being in
the Navams of Mangal, is associated with Mangal and Lagn is
occupied by Rahu and Gulika; the 5th is Mesh, or
Vrischik and the Lord of the 5th is associated with
Rahu, or Budh; the 5th is occupied by Sūrya,
Śani, Mangal, Rahu, Budh and Guru and the Lords of the
5th and Lagn are devoid of strength; the Lord of
Lagn, or Guru is associated with Rahu and the Lord of the
5th is in conjunction with Mangal.

17-19. Remedial measures should be adopted to obtain
protection from the evil effects of the above Yogas. These are
getting an idol of Naga (serpent) Raja, made in gold and, after
worshipping it in accordance with prescribed procedure, giving
in charity a cow, some land, sesame seeds and gold etc. By
adopting these measures the Lord of Serpents will be gratified
and by his beneficence the person concerned will be blessed with
a son and the lineage of his family will be prolonged.

20-30. There will be no male issue, as a result of the curse
of the father in the previous birth, if at birth of the native
Sūrya in his debilitation Rāśi and in the Navams
of Śani is hemmed in between malefics in the 5th
Bhava; Sūrya, as Lord of the 5th, posited in a
Trikon with a malefic, is hemmed in between malefics and is also
aspected by a malefic; Guru occupies the Rāśi of
Sūrya, the Lord of the 5th is with Sūrya
and Lagn and the 5th are occupied by malefics; Lord
of Lagn, devoid of strength, is in the 5th and the
Lord of the 5th is combust and Lagn and the
5th are occupied by malefics; there is exchange of
Bhavas between Lords of the 5th and the
10th and Lagn and the 5th are occupied by
malefics; Mangal, as the Lord of the 10th, is
associated with the Lord of the 5th and Lagn, the
5th and the 10th are occupied by malefics;
Lord of the 10th is in the 6th,
8th, or 12th, Guru is in a malefic
Rāśi and the Lord of Lagn and the 5th are
associated with malefics; Sūrya, Mangal and Śani are
in Lagn and the 5th and Rahu and Guru are in the
8th and the 12th; Sūrya is in the
8th, Śani in the 5th, the Lord of the
5th is associated with Rahu and Lagn is occupied by a
malefic; Lord of 12th is in Lagn, Lord of
8th in 5th and Lord of 10th in
8th; Lord of 6th is in 5th,
Lord of 10th in 6th and Guru is associated
with Rahu.

31-33. To get deliverance form the curse of the father the
remedial measures are performance of Shraddha at Gaya; to feed
ten thousand, one thousand, or 100 Brahmins, as one can afford;
Kanyadana (to perform the marriage of a girl); giving a cow in
charity. By observing these remedial measures, the person
concerned becomes free from the curse and the family lineage is
prolonged by the birth of sons, grandsons etc.

Note. In this chapter, where the words ‘childlessness’ and
‘issue-lessness’ are used, they should be interpreted to mean
want of male issue, because it is the male issue, who by
performing the last rites of his father and mother ensures
eternal peace to their souls.

34-50. A person will be without a male issue, as a result of
curse of the mother, if at birth Candr, as Lord of the
5th is in her debilitation Rāśi, or is
hemmed in between malefics and 4th and 5th
are occupied by malefics; Śani is in 11th,
4th is occupied by malefics and Candr is posited in
the 5th in her debilitation Rāśi; Lord of
5th is in 6th, 8th, or
12th, Lord of Lagn in his debilitation Rāśi
and Candr is associated with malefics; Lord of 5th is
in 8th, 6th, or 12th, Candr in
a malefic Navams and there are malefics in Lagn and in
5th; Lord of 5th and Candr, associated
with Śani, Rahu and Mangal, are in 5th, or
9th; Mangal, as Lord of 4th is associated
with Śani and Rahu and 5th and Lagn are occupied
by Sūrya and Candr, respectively; Lords of Lagn and
5th are in 6th, Lord of 4th in
8th and Lagn is occupied by Lord of 8th
and 10th; Lagn is occupied by the Lords of
6th and 8th, Lord of 4th is in
12th and Candr and Guru, associated with malefics,
are in the 5th; Lagn is hemmed in between malefics,
waning Candr is in 7th and 4th and
5th are occupied by Rahu and Śani, respectively;
there is exchange of Bhavas between Lords of 5th and
8th and the Lord of 4th and Candr are in
6th, 8th, or 12th; Kark Lagn is
occupied by Mangal and Rahu and Candr and Śani are in
5th; Mangal, Rahu, Sūrya and Śani are in
Lagn, 5th, 8th and 12th,
respectively, and the Lords of Lagn and 4th are in
6th, 8th, or 12th; Mangal, Rahu
and Guru are in 8th and Śani and Candr are in
5th. For release from this curse and to beget a male
issue the person concerned should take bath in the sea with
bridge of rocks between India and Sri Lanka, recite one Lakh
Gayatri Mantras, give in charity things, connected with evil
Grahas, feed Brahmins and go round a Pipal tree 1008 times. By
performing these remedial measures, he will not only beget a
son, the lineage of family will also be prolonged.

51-61. A person will be without a male issue, as result of
the curse of the brother, if at birth Lord of 3rd
with Rahu and Mangal is in 5th and Lords of Lagn and
5th are in 8th; Lagn and 5th
are occupied by Mangal and Śani, respectively, the Lord of
3rd is in 9th and Mangal, the significator
for brothers, is in 8th; Guru in his debilitation
Rāśi is in 3rd, Śani in 5th
and Candr and Mangal are in 8th; Lord of Lagn is in
12th, Mangal in 5th and Lord of
5th, associated with a malefic, in 8th;
Lagn and the 5th are hemmed in between malefics and
the Lord of Lagn and 5th are in 6th,
8th, or 12th; the 3rd is
occupied by the Lord of 10th along with a malefic and
a benefic is with Mangal in 5th; the 5th
in a Rāśi of Budh is occupied by Śani and Rahu
and Budh and Mangal are in 12th; the 3rd
is occupied by the Lord of Lagn, the Lord of 3rd
occupies the 5th and Lagn, 3rd and
5th are with malefics; Lord of 3rd is in
8th and Guru is associated with Śani in
5th; Lord of 8th is in 5th
along with the Lord of 3rd and Mangal and Śani
are in 8th.

62-64. The person concerned will, without doubt, get release
from the curse, will be blessed with a son and the prolongation
of his family lineage will be ensured, if the following remedial
measures are adopted. He should observe the Candryana fast after
listening to Haribansa Puran. He should plant a sapling of Pipal
in front of Saligram on the banks of the Caveri river, or on the
Ganga, or Mahanadi and offer prayers to it. He should give 10
cows in charity through his wife. He should give in charity land
with mango trees, planted on it.

65-68. A person will be without a male issue, as a result of
the curse of the maternal uncle, if at birth the 5th
is occupied by Budh, Guru, Mangal and Rahu and Śani is in
Lagn; the 5th is occupied by the Lords of Lagn and of
5th along with Śani, Mangal and Budh; Lagn is
occupied by a combust Lord of 6th, Śani is in
7th and Lord of Lagn is associated with Budh; Lords
of Lagn and 4th are in Lagn and Candr, Budh and
Mangal are in 5th.

69-70. To get release from the curse and for being blessed
with a son and for ensuring the prolongation of the lineage of
the family the following remedial measures are to be adopted.
Installation of an idol of Lord Vishnu. Construction of a deep,
or ordinary well, dam, or reservoir, or all of them.

71-78. If a person, mad with power and wealth, insults a
Brahmin, he remains without a male issue in the next birth. A
person will be without a male issue, as a result of the curse of
a Brahmin, if at birth Rahu is in Guru’s Rāśi and Guru
in 5th; Lord of 9th is in 5th
and Lord of 5th in 8th along with Guru,
Mangal and Rahu; Lord of 9th is in his debilitation
Rāśi and Lord of 12th, associated with
Rahu, is in 5th; Guru is in his debilitation
Rāśi, Rahu in Lagn, or 5th and Lord of
5th in 6th, 8th, or
12th; Lord of 5th and Guru, associated
with malefics, are in 8th, or the Lord of
5th, associated with Sūrya and Candr, is in
8th; Guru, being in the Navams of Śani, is
associated with Śani and Mangal and the Lord of
5th is in 12th; Guru is associated with
Śani in Lagn and Rahu is in 9th, or Rahu is with
Guru in 12th. These are Yogas, which reveal the curse
of Brahmin in the previous birth.

79-81. To obtain relief from the evil effects of the above
Yogas the remedial measures are to observe Candrayana fast and
to do penance three times and to give in charity a cow and five
gems with gold, after feeding Brahmins, according to one’s means
and giving them presents in cash. Then the person will be
released from the curse and will be endowed with happiness.

82-92. A person does not beget a male issue, as a result of
the curse of the wife, if at birth Lord of Lagn is in
5th, Śani in the Navams of Lord of
7th and Lord of 5th in 8th;
Lord of 7th is in 8th, Lord of
12th in 5th and Guru is associated with a
malefic; Śukr is in 5th, Lord of 7th
in 8th and 5th is occupied by a malefic;
the 2nd and 5th are occupied by a malefic
and Lord of 7th is in 8th; Śukr is in
9th, Lord of 7th in 8th and
Lagn and 5th are occupied by malefics; Śukr is
Lord of 9th, Lord of 5th is in an inimical
Rāśi and Lord of Lagn and 7th and Guru are
in 6th, 8th, or 12th; the
5th is Vrishabh, or Tul, occupied by Sūrya and
Candr and 12th, Lagn and 2nd are occupied
by malefics; Śani and Śukr are in 7th, Lord
of 8th is in 5th and Lagn is occupied by
Sūrya and Rahu; Mangal occupies 2nd, Guru is in
12th and Śukr and Rahu are in 5th;
Lords of 2nd and 7th are in
8th, Mangal and Śani occupy 5th and
Lagn, respectively, and Guru is associated with a malefic; Rahu
is in Lagn, Śani in 5th, Mangal in
9th and Lords of 5th and 7th
are in 8th.

93-94. The person concerned gets release from the curse and
is blessed with a son, if he performs the marriage of an
unmarried girl, or, if such a girl is not available, a gold idol
of the Lakshminarayana, fertile cow, a bed, ornaments and
garments to a Brahmin couple.

Notes. According to our view, ‘Kanyadana’ does not mean
giving a girl in charity, but helping in the performance of the
marriage of an unmarried girl, not his own daughter.

95-105. If the person, whose duty is to do so, does not
perform Shraddha of his father, or mother in his previous birth,
the departed soul is formed into an evil spirit and he is
deprived of a male issue in the next birth. This is revealed by
the following Yogas at birth. Śani and Sūrya in
5th, waning Candr in 7th and Rahu and Guru
in 12th; Śani, as Lord of 5th in
8th, Mangal in Lagn and Guru in 8th;
Malefics are in Lagn, Sūrya in 12th, Mangal,
Śani and Budh are in 5th and the Lord of
5th is in 8th; Rahu is in Lagn, Śani
in 5th and Guru in 8th; Śukr, Guru
and Rahu are in Lagn, associated with Candr and Śani and
the Lord of Lagn are in 8th; Lord of 5th
and Guru are in their debilitation Rāśis, aspected by
debilitated Grahas; Śani is in Lagn, Rahu in
5th, Sūrya in 8th and Mangal in
12th; Lord of 7th is in 6th,
8th, or 12th, Candr is in 5th,
Śani and Gulika are in Lagn; Lord of 8th along
with Śani and Śukr is in 5th and Guru is in
his debilitation Rāśi.

106-108. The person concerned gets release from the curse and
is blessed with a son, if he undertakes the following remedial
measures. Performance of a Pinda Dana, Rudra Abhisheka, giving
in charity a gold idol of Brahma, a cow, a vessel, made of
silver and a Neelamani, feeding Brahmins and giving them
presents in cash.

109-111. If a person is deprived of a male issue, as a result
of malevolence of Grahas at birth, he will be blessed with a
son, if he undertakes the following remedial measures.
Worshipping Lord Shiva, if the harm is, as a result of the
malevolence of Budh and Śukr; reciting of Santan Gopal
Mantra, wearing and worshipping appropriate Yantra and taking
suitable medicines, if the childlessness is a result of the
malevolence of Guru and Candr; Kanya Dana, if the childlessness
is due to malevolence of Rahu; worshipping of Lord Vishnu, if it
is due to malevolence of Sūrya; Rudriya Japa, if it is due
to the malevolence of Mangal and Śani. Listening with
devotion to Haribansh Puran removes all kinds of blemishes and
blesses the person concerned with a son.

Ch. 84. Remedial Measures from the Malevolence of
Grahas

1. Maitreya said. O Venerable Sage! Please describe for the
good of mankind the remedial measures for appeasement of the
malevolent Grahas.

2. The Sage replied. I have already described the names and
characteristic features and qualities of the Grahas. Joys and
sorrows of all the creatures in the world are dependent on these
Grahas. Therefore persons desirous of peace, wealth and
prosperity, rainfall, good health and longevity should worship
the Grahas (by prayers, recitation of Mantras, charity
etc.).

3-5. For the purpose of worshipping them the idols of
Sūrya, Candr, Mangal, Budh, Guru, Śukr, Śani,
Rahu and Ketu should be made of copper, Sphatika (rock crystal),
red sandal wood, gold (both Budh and Guru), silver, iron, glass
and bell metal, respectively. Alternatively the sketches of all
the above Grahas should be drawn in the colours, belonging to
them, on a piece of cloth by sandal etc. and they should be
placed in their own directions.

6. Contemplate of Sūrya well adorned with two arms,
seated on a lotus, with a lotus flower in one hand,
red-coloured, like lotus and aboard a chariot of seven
horses.

7. Contemplate of Candr white-coloured, dressed in white
robes, with two arms, carrying a mace in one hand and a Vara in
the other, adorned with white-coloured ornaments and aboard a
chariot of ten horses.

8. Contemplate of Mangal with a red necklace, dressed in
red-coloured robes, with four arms, carrying Shakti, Shoola,
Gada (mace) and Vara and mounted on a lamb.

9. Contemplate of Budh with a yellow-coloured garland,
dressed in yellow robes, with four arms, carrying a sword, a
shield, a mace and Vara, mounted on a lion.

10. Contemplate of Guru, as yellow complexion and Śukr
of fair complexion, both with four arms, carrying a Danda,
Akshasutra, Kamandal and Vara.

11. O Maitreya! Contemplate of Śani with the lustre,
like that of Indraneela, with four arms, carrying Shoola, bow,
arrow and Vara, mounted on a donkey.

12. Contemplate of Rahu with a hideous face, with four arms,
carrying a sword, a shield, a Shoola and a Vara, blue-coloured
and mounted on a lion.

13. There are many Ketus. All of them are of smoky colour,
with two arms, carrying a mace and a Vara, with a hideous face
and mounted on a donkey.

14. All the idols should be so made, that they are 108
fingers tall by one’s own fingers.

Notes. Such a measurement is taken from the middle
finger.

15-16. Dedicate with devotion to the Grah concerned the
flowers and garments of the colour, belonging to him, sandal,
Deep, Guggul etc., his metal and the grains, dear to him and
distribute all these things to Brahmins to appease the Grah.

17-20. The Mantras of all the Grahas and the prescribed
number of their recitation are given below. The recitation of
Mantras should be done after worshipping the Grahas, as
indicated in verses 15-16. Grah Mantra prescribed number:
Sūrya 7000, Candr 11000, Mangal 11000, Budh 9000, Guru
19000, Śukr 16000, Śani 23000, Rahu 18000, Ketu
17000.

21-22. Havan should be performed with Aak, Palash, Khair,
Chirchiri, Pipal, Goolar, Shami wood pieces, Doob and Kush, for
Sūrya, Candr, Mangal, Budh, Guru, Śukr, Śani,
Rahu and Ketu, respectively, mixed with honey, Ghī, curd,
or milk. The number of offerings to the sacred fire is 108, or
28.

23-24. To appease Sūrya and the other eight Grahas
Brahmins should be fed with (cream) of rice cooked with jaggery,
rice cooked in milk, Havishya, paddy cooked in milk, curd and
rice, rice with Ghī, rice cooked with powder of sesame
seeds, rice cooked with meat, rice cooked with cereals,
respectively.

25. To appease Sūrya and other Grahas the things to be
given in charity are cow with calf, conch, bullock, gold, robes,
horse, black cow, weapons made of iron and goat,
respectively.

26-27. The Grah, who is the cause of adverse effects to a
person at any time, should be handled by worship and appeasing
(of the benevolent ones), because Brahma has blessed the Grahas
with the boon “Do to the persons, who worship you”. And the
development and progress and downfall of the people and the
creation and destruction of the universe are all under the
administration and authority of the Grahas. Therefore they are
most venerable.

Ch. 85. Inauspicious Births

1-4. The Venerable Sage said. O Maitreya! Now I will
describe to you the circumstances, in which the births are
inauspicious in spite of Lagn and the Grahas being well
disposed. Although Lagn may be well disposed, births will be
inauspicious, if they take place on Amavasya (last day of the
Krishna Paksha), on Chaturdasi (14th Tithi), in
Krishna Paksha (dark half of the month), in Bhadra Karan, in the
Nakshatr of the brother, in the Nakshatras of father and mother,
at the time of entry of Sūrya in a Rāśi, the time
of Pata, at the time of solar and lunar eclipses, at the time of
Vyati Pata, in Gandantas of all the three kinds, in Yamaghant,
Tithikshaya, in Dagdha Yog etc. The birth of a son after three
daughters and birth of a daughter after three sons and the birth
of a freak are inauspicious. But there are remedial measures for
obtaining relief from the evil effects of such births, which are
being described in the following chapters.

Ch. 86. Remedies for Amavasya Birth

1-9. The Sage Parasara said. O Maitreya! The person, born on
Amavasya, is always poverty stricken. It is therefore essential
to adopt remedial measures to obtain relief from the evil
effects of such births, which are, as follows. Take a Kalash
(water vessel) and then put in it fresh leaves of Goolar (wild
fig), Vata (banyan), Pipal, mango and Neema (mango) trees and
cover it with two pieces of cloth. Then install the Kalash in
the South-West direction after reciting … etc. and … etc.
Mantras. Then worship the idols of Sūrya and Candr, ruling
deities of Amavasya, made of gold and silver, mixed with copper,
respectively, by recitation of … etc. Mantras for Sūrya and
… etc. Mantras for Candr 16, or 5 times. Thereafter perform
Havan with 108, or 28 oblations of the mixture of prescribed
fuels (…) and cooked food (Charu) with recitation of Mantras of
Sūrya and Candr. Later sprinkle the water on the child,
that is born and his parents and offer in charity gold, silver
and a black cow together with feeding the Brahmins, according to
one’s means. By performing these remedial rites the child born
gains freedom and protection from the evil effects of the birth
on Amavasya.

Ch. 87. Remedies from Birth on Krishna Chaturdashi

1-3. The Sage said. Divide the span of Chaturdashi in 6
parts. The birth in the first part is auspicious. Second part
causes destruction, or death of father. Third part causes death
of the mother. Fourth part takes away the maternal uncle. Fifth
part destroys the entire family (Khula – generation). Sixth part
causes loss of wealth, or destruction (death) of the native.
Therefore it is essential to take immediate remedial measures to
escape these evil effects.

4-5. Have an idol of Lord Shiva, made of one Karsha (equal in
weight to the former silver Rupee) of gold, or of weight one can
afford. The idol should have a New Moon on the forehead, have a
white garland round the neck, have three eyes (one being on the
forehead), be dressed in white robes, be seated on a bull, be
two-armed and carry Vara and Abhaya.

6-13. Then after invocation with Varun Mantra worship should
be performed by chanting … etc. Mantras. Thereafter a Kalash
should be placed in the North-East direction with chanting of
‘Imah Mai Varun’, ‘Tan Tva Yami’, ‘Tvan Nai Agni’ Mantras,
followed by Japa of … etc. and ‘Bhadra Agni …’ Suktas and the
chanting of … Mantra. Then, after sprinkling water over the idol
of Lord Shiva (Abhisheka), the nine Grahas should be worshipped.
This should be followed by Havan, by using Ghī, powder of
sesame seeds, Urda, Sarson and wood pieces of Pipal, Pakar,
Palas and Khadir trees. 108, or 28 oblations should be made
separately for the nine Grahas. Thereafter, along with chanting
of … etc. Mantras, Havan should be performed with sesame seeds
for the nine Grahas. Lastly the water of the Kalash should be
sprinkled on the native and his parents and the Brahmins should
be fed, according to means.

Ch. 88. Remedies from Birth in Bhadra and Inauspicious
Yogas

1-2. The Sage said. O Brahmin! Now I am going to describe the
remedial measures for relief from the evil effects of birth in
Bhadra, Tithi Kshaya, Vyatipata, Paridha, Vajra etc.
inauspicious Yogas and Yamaghants etc. The remedial rites should
be performed on the day, when the same inauspicious Yog operates
again.

3-5. The remedial rites are to be performed in the following
order by the parents of the child in the above inauspicious
Yogas. Puja of Lord Vishnu and other deities on an auspicious
day and auspicious Lagn on the advice of a proficient Jyotishi,
burning of Deep with Ghī in a Shiva temple, Abhisheka of
Lord Shiva, going round a Pipal tree 108 times prolongs
longevity and perform Havan with 108 oblations along with the
recital of ‘Vaisneh Raratmachityadhi’ Mantra of Lord Vishnu and
feeding Brahmins to the best of one’s means. The observance of
these remedial measures will give deliverance to the native from
all the evil effects of his inauspicious birth and he will enjoy
happiness.

Ch. 89. Remedies from Nakshatr Birth

1-7. The Sage Parasara said. O Maitreya! If the birth takes
place in the Nakshatras of the brother and the parents, death
takes place, without doubt, of the brother and the father, or
mother, or they have to undergo death-like suffering. Therefore
I am going to describe the remedial measures to be adopted to
escape from these evil effects. The remedial rites should be
performed in a Muhurta, when Candr and stars are favourable on a
day, on which there is no Rikta-Bhadra Dosha. The remedial rites
should be performed in the following order. Instal an idol of
the Janm Nakshatr on a Kalash in the North-East direction from
the fire. Cover it with a red piece of cloth and then warp two
pieces of cloth round it. Worship the idol by chanting the
Mantras of the Janm Nakshatr. According to one’s Gotra, perform
Havan 108 times with the recitation of the same Mantra, facing
the fire, with Ghī and other Havan material. Then the
priest, performing the Puja, should sprinkle water on the
parents and brother (whoever is concerned). Give presents in
cash (Dakshena) to the priest and his colleagues, associated
with the ceremony, to the best of one’s means and then feed the
Brahmins to the best of one’s means.

Ch. 90. Remedies from Sankranti Birth

1-2. The Sage said. O Brahmin! The names of the Sankranti on
the seven days of the week, beginning from Sunday, are Ghora,
Dhavankshi, Mahodari, Manda, Mandakini, Mishra and Rakshasi. The
person, born at the Sankranti (entry of Sūrya in a new
Rāśi), is poor and unhappy, but he becomes well-to-do
and happy, if remedial measures are undertaken. I am now going
to describe the remedial measures to nullify these evil
effects.

3-6. The Yagya of the nine Grahas should be performed to
obtain relief from the evil effects of the birth at Sankranti. A
clean spot in the eastern part of the house should be purified
by besmearing with cow dung. Then prepare three separate heaps
of the following: 5 Dronas (80 Seers) of paddy (Sadhi),
2½ Dronas (40 Seers) of rice, 1¼ Dronas (20 Seers)
of sesame seeds (Til). On these heaps of grains make a figure of
lotus with eight leaves (Ashtamdhal) and then decorate them with
flowers. After doing this, select and invite a priest, who is
well versed in the performance of religious rites and recitation
of Mantras.

7-18. The religious rites are then to be performed in the
following order. Install Kalashas without any holes on all the
three heaps and put in each of them water from holy places,
Saptamrattika, Shataushadhi, Panchapallava and Panchagavya. Then
wrap the Kalashas with pieces of cloth. Place small earthen
pots, wrapped with thin cloth, on the Kalashas. Then install
the idol of Sankranti along with the idol of Adhideva and
Pratyadhideva. (Here Sūrya is Adhideva and Candr
Pratyadhideva). Their idols should be placed on either side of
the main idols of Sankranti. Two robes may be given, as offering
to each of the idols. Perform worship of all the three idols,
according to the prescribed procedure. The main idol should be
worshipped with the chanting of ‘Trayambakam’, ‘Yajam Hai’ etc.,
the idol of Sūrya with Mantra ‘Ut Sūrya’ and the idol
of Candr with Mantra ‘Apayayashava’ etc. The worship should be
performed with Shodshopchar, or Panchopchar, as may be possible.
After touching the main idol, Mrityunjaya Japa should be recited
1008, 108, or 28 times, as may be possible. Make a small
platform in the West of the installed Kalashas, kindle fire on
it and perform the prescribed rites. Then perform Havan 1008,
108, or 28 times with Samidha, Ghrit (Ghī) and Charu
(powder of Til) within one’s means along with chanting of
‘Trayambakam’ etc. Mantra. 8) Again perform Havan, first with
the fuel of sesame seeds along with recitation of Mrityunjaya
Mantra. After performing another Svistkrita Havan, sprinkle the
holy water on the child born and his parents. Lastly feed as
many Brahmins, as one can afford. By performing the remedial
rites, described above, the evil effects are nullified and the
native and his parents enjoy happiness.

Ch. 91. Remedies for Birth in Eclipses

1-14. The Sage said. O Brahmin! A person, whose birth takes
place at the time of solar, or lunar eclipse, suffers from
ailments, distress and poverty and faces danger of death.
Therefore I am going to describe for the benefit of the mankind
the remedial measures, required to be undertaken to nullify the
above evil effects. The remedial rites are to be performed in
the following order. The following idols should be got prepared,
according to one’s means: in gold an idol of the deity of the
Nakshatr, in which the eclipse takes place (regarding deities of
Nakshatras, see ‘notes’ of verse 18, Ch. 3, Vol. I); in gold an
idol of Sūrya, if the birth takes place during solar
eclipse; in silver an idol of Candr, if the birth takes place
during lunar eclipse; in lead an idol of Rahu. Besmear a clean
spot on the ground (in the house) with cow dung, cover it with a
new (unused) beautiful piece of cloth and install the three
idols on it. Make offerings of the following to the idols: in
case of birth during solar eclipse all things dear to Sūrya
and red-coloured Akshat (Akshata – rice), red sandal, a garland
of red-coloured flowers, red clothes etc.; in case of birth
during a lunar eclipse all things dear to Candr and white
sandal, white flowers, white clothes etc.; for Rahu blackish
clothes, blackish flowers etc.; white flowers for the deity of
the Nakshatr, in which the eclipse takes place. The worship
should be performed, as follows: of Sūrya with the chanting
of ‘Akrishnim’ etc. Mantra; of Candr with the chanting of
‘Imadeva’ etc. Mantra; of Rahu with Durva (a kind of grass) and
with the chanting of ‘Kayanshicatra’ etc. Mantra. Thereafter
Havan should be performed, as follows: with the fuel of Aak wood
pieces for Sūrya; with the fuel of Palas tree wood pieces
for Candr; with Durva for Rahu; with Pipal tree wood pieces for
the deity of the Nakshatr. Sprinkle the holy water of the
Kalash on the child born (and his parents). Offer worshipful
regards to the priest, performing the remedial rites and lastly
feed as many Brahmins, as possible within one’s means. By
performance of the remedial rites in the manner described above,
evil effects of the inauspicious birth are wiped and the native
enjoys happiness and is blessed with good fortune.

Ch. 92. Remedies from Gandanta Birth

1. The Sage said. O Brahmin! Gandanta is of three kinds,
namely of Tithi, Nakshatr and Lagn. Birth, travelling and
performance of auspicious functions, like marriage etc., during
Gandanta are likely to cause death of the person concerned.

2. O Maitreya! The last 2 Ghatikas of Purna Tithi
(5th, 10th, 15th) and the first
2 Ghatikas of Nanda Tithi (1st, 6th,
11th) are known, as Tithi Gandanta.

3. Similarly the last two Ghatikas of Revati and first two
Ghatikas of Ashvini, the last two Ghatikas of Aslesha and first
two Ghatikas of Magha and the last two Ghatikas of Jyeshtha and
first two Ghatikas of Mula are known, as Nakshatr Gandanta.

4. The last half Ghatika of Meen and first half Ghatika of
Mesh, the last half Ghatika of Kark and first half Ghatika of
Simh, the last half Ghatika of Vrischik and first half Ghatika
of Dhanu are known, as Lagn Gandanta.

5. Amongst these Gandantas the last 6 Ghatikas of Jyeshtha
and first 8 Ghatikas of Mula are known, as Abhukta Mula.

6-8. Now I will tell you the remedial measures to be adopted
to release the child, born during Gandanta, from its evil
effects. The father should see the child born only on the
morning next to the end of the days of Sutaka, or on any
auspicious day after the performance of the remedial measures.
The remedial measures are giving a bullock in charity in the
case of Tithi Gandanta, giving a cow with calf in charity in the
case of Nakshatr Gandanta, giving gold in charity in the case of
Lagn Gandanta, performing Abhisheka of the child along with
father, if the birth is in the first part of Gandanta and along
with mother, if the birth is in the second part of Gandanta.

9-11. Performance of Puja on the holy Kalash of the idol of
the deities of Tithi (in case of Tithi Gandanta), Nakshatr (in
case of Nakshatr Gandanta) and Lagn (in case of Lagn Gandanta),
made of 16 Masas, 8 Masas, or 4 Masas of gold, as may be
possible, followed by Havan and Abhisheka, according to
procedure already described earlier. At the end as many
Brahmins, as may be possible within one’s means, should be fed.
These remedial measures will ensure long life, good health and
prosperity for the child.

Notes. Unless one is himself fully conversant with the
performance of religious rites, the remedies, recommended in
this chapter, earlier and later chapters, should be got
performed by and under the directions of a learned priest,
because the full effects will be derived, if the rites are
performed correctly and according to the procedure, prescribed
in the religious scriptures on this subject.

Ch. 93. Remedies for Abhukta Mula Birth

1-2. The Sage Parasara said. The ruling deity of Jyeshtha is
Indra and the ruling deity of Mula is Rakshasa. As both the
deities are inimical to each other, this Gandanta is considered,
as the most evil. A boy, or girl, born during the period of
Abhukta Mula, should either be abandoned, or the father should
not see the face of the child for 8 years. Now I shall describe
the remedial measures to obtain deliverence from the evil
effects of birth during this extremely inauspicious period.

3-4. In view of the extremely inauspicious effects of birth
during Abhukta I shall first describe the remedial measures to
obtain relief from Mula. The religious remedial rites should be
performed after the 12th day after the birth, the
next Janm Nakshatr day, or on an auspicious day, when Candr and
the stars are favourable.

5-8. Erect a canopy (Mandap) with four arched gateways,
embellished with festoons, on a sacred spot, besmeared with cow
dung paste, to the East, or North of the house. Prepare there a
pit (Kund), or place there a square vessel of clay, or metal for
performing Havan. Then, according to one’s means, prepare, or
get prepared an idol of Rakshasa of 16, 8, or 4 Masas of gold,
as may be possible within one’s means. The idol should be with a
horrible-looking face, black in colour, with two heads, two
arms, carrying a sword and a shield and seated on a dead
body.

9. In the absence of an idol a piece of gold of the weight,
mentioned above, should be used for worship, as gold is dear to
all the deities.

10-20. Thereafter the remedial rites should be performed in
the following order. Select a learned priest to perform the
religious rites, according to the prescribed procedure. Install
a Kalash and put in it Panchagavya (five articles, yielded by a
cow, namely milk, curd, Ghī, dung and urine), Shataushadhi
and water of the holy river (Ganga etc.). Then install the idol
of the Rakshasa of Mula, facing West, on an earthen pot (Dhata)
with one hundred tiny holes. After placing bamboo leaves on it,
perform the worship of the idol by offering it white flowers,
sandal and clothes etc. Also perform worship of its Adhideva
Indra and Pratyadhideva Jal. Then perform Havan to appease the
deities. According to one’s means, 1008, or 108 oblations should
be offered in the Havan. After this to obtain deliverence from
death Mrityunjaya Mantra etc. should be recited and prayers
offered to all the deities for the purpose of Abhisheka. The
father, mother and the child should thereafter take bath from
the water of the two Kalashas. Then the parents, dressed in
white clothes and with white sandal paste, besmeared on their
foreheads, should give a cow with calf, as a Dakshina to the
chief priest and feed the other priests and Brahmins, according
to one’s means. Lastly, after reciting the ‘Yatapapan’ etc. (see
verse 19) Mantra, the father, mother and the child should see
the reflection of their faces in the (melted) Ghī. By the
performance of the remedial rites in the manner described all
evil effects of the birth during Abhukta Mula are completely
wiped out.

Ch. 94. Remedies from Jyeshtha Gandanta Birth

1-5. The Sage said. O Maitreya! Now I will describe to you
the remedial measures to be adopted to ensure relief from the
evil effects of Jyeshtha Gandanta. The erection of a canopy
(Mandhup), installation of Kalash, selection of a priest etc.
will be done in the same manner, as has been recommended for the
Abhukta Mula in the previous chapter. In this ceremony Indra
will be the deity-in-chief, Adhideva will be Agni and the
Pratyadhideva will be Rakshasa.

6. Then the remedial rites should be performed in the
following order. Install on a Kalash, full of paddy rice, an
idol of gold with Indra, seated on Airavat with Vajra Ankusha in
his hands. Perform worship of the chief deity Indra along with
that of the Adhideva and the Pratyadhideva with the recitation
of their appropriate Mantras. Perform Havan, Abhisheka and then
feed the Brahmins in accordance with one’s means. In addition to
the above, after doing Indrasukta and Mrityunjaya Japas, prayers
may be offered to Indra. These measures will wipe out the evil
effects of the Gandanta.

7. In case the performance of remedial rites, described
above, is beyond the means of any person, he should give a cow
in charity. This will also appease the deities and promote
relief from the evil effects of the Gandanta. Because the giving
of a cow in charity has been considered a superior remedial
measure than giving in charity all the lands, belonging to a
person.

8-9. According to prescribed remedial measures, 3 cows are to
be given in charity in the case of Jyeshtha-Mula and
Aslesha-Magha Gandantas, 2 cows in Revati-Ashvini Gandantas and
1 cow in other Gandantas, or in any inauspicious Yog. If cow, or
cows are not available, their actual value should be given in
cash to a Brahmin.

10. A girl, born in Jyeshtha Nakshatr, destroys (is the cause
of death of) the elder brother of her husband and a girl, born
in fourth quarter of Vishaka Nakshatr, destroys her husband’s
younger brother. Therefore a cow should be given in charity at
the time of the marriage of such girls to wipe out the
above-mentioned evil effects.

11-13. A boy, or girl, born in the 2nd,
3rd, or 4th quarter of Aslesha Nakshatr,
destroys his/her mother-in-law and a boy, or a girl, born in
1st, 2nd, or 3rd quarter of
Mula Nakshatr, becomes the destroyer of his/her father-in-law.
Therefore suitable measures, as may be possible within one’s
means, should be taken at the time of the marriage of such boys
and girls. There will be no evil effect, if the husband has no
elder brothers.

Ch. 95. Remedies from Birth of a Daughter after Three
Sons

1-2. The Sage said. O Brahmin! I will now tell you about
other kinds of inauspicious births. The birth of a daughter
after the birth of three sons, or the birth of a son after the
birth of three daughters is ominous for both the maternal and
paternal families of such children. Therefore remedial measures,
described below, may be taken to get deliverance from these evil
effects.

3-9. The rites should be performed on the morning next to the
last day of Sutak, or on any other auspicious day in the
following order. After selecting a priest and some Brahmins to
perform the remedial religious rites, the priest, after paying
obeisance to the nine Grahas, should install four Kalashas on a
heap of paddy, place the idols of Brahma, Vishnu, Mahesha and
Indra, made of gold, on them and perform their worship in the
prescribed manner. A Brahmin (an assistant of the priest), after
taking bath etc., should recite four Rudra Suktas and the whole
of Shanti Sukta. The priest should perform Havan with Samidha,
Ghī and sesame seeds 1008, 108, or 28 times with the
recitation of the prescribed Mantras of Brahma, Vishnu, Mahesha
and Indra. Svistkrata and Purnahuti and Abhisheka of the child
with his family should be done and presents in cash should be
given to the priest and his assistants, according to one’s
means. The Brahmins should be fed. The father and the mother of
the child should see their reflections in the Ghī, kept in
a bronze vessel. Lastly grains and clothes should be distributed
to the poor and the needy. By the performance of the above
remedial rites the evil effects are wiped out and the child and
his parents etc. enjoy happiness.

Ch. 96. Remedies from Unusual Delivery

1-3. The Sage said. O Brahmin! I will now tell you about
inauspicious and unusual deliveries by women, which are ominous
for the village, town and the country. These may be of the
following kinds. Delivery of a child 2, 3, or 4 months earlier,
or later from the approximate due date. Delivery of a child
without hands, feet, or any other limbs, without head, or with
two heads. Delivery of an animal-shaped being by a woman, or a
human-shaped being by an animal.

4-5. Deliveries of these kinds by women, or cows etc. in a
house are ominous for all the members of the family, living
there. Therefore remedial measures are essential for obtaining
relief from their evil effects. The best remedial measure will
be to abandon (turn out from the Bhava) such women and animals
(cows, mares etc.).

6-9. It is considered inauspicious for a girl to become
pregnant, or to deliver a child in her 15th, or
16th year from birth. If a cow delivers, when
Sūrya is in Simh, or a female buffalo delivers, when
Sūrya is in Makar, they are disasterous to their owner and
the person, who looks after them. Therefore either such cow, or
buffalo should be given away to a Brahmin, or suitable remedial
measures should be taken to escape from the above-mentioned evil
effects. The remedial measures to be adopted are the same, as
given in verses 3-9 in Ch. 95.

10. Thus, whenever there is any kind of Aristha, adoption of
appropriate remedial measures will ensure long life, happiness
and prosperity for the person concerned.

Ch. 97. Conclusion

1-4. Maharishi Parasara said. O Brahmin! I have described to
you the Jyotish Shastra, as narrated by Lord Brahma to the Sage
Narada and by Narada to Shaunaka and other Sages, from whom I
received the knowledge of this Shastra. I have narrated the same
Jyotish Shastra, which I learnt from them. Do not impart the
knowledge of this Shastra to one, who is insignificative,
slanders, or calumniates others, nor to one, who is not
intelligent, is wicked and unknown to you. Teach this supreme
Vedanga Jyotish Shastra only to one, who is gentle and amiable,
devoted, truthful, brilliant and well known to you.

5-6. Only that person, who possesses adequate knowledge of
time and the positions of Grahas and Nakshatras, can understand
this Hora Shastra. Only that person, who has complete knowledge
of the Hora Sastra and who is truthful, can make correct
favourable, or unfavourable predictions.

7. One, who reads, or listens with attention and devotion to
this most excellent Hora Shastra, becomes long-lived and is
blessed with increase in his strength, wealth and good
reputation.

8-9. Thus was narrated by Mahārishi Parāśara
to Maitreya this novel Horāśāstra, containing
invaluable and uncommon material from ancient scriptures on
Jyotish, for the benefit of the world at large. Afterwards it
came into usage on the earth and received reverence from
all.

10-25. In these verses have been described the subject
matters of all the chapters, contained in this book and their
importance. This information has been given in detail in the
Table of Contents in Volumes I and II of this book.

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