Brihat Parasara
Hora Sastra
Brahma Rishi Vasishta
was kul guru of Dasharatha Maha Raja of Ramayana. Sage Vashishta had 100
sons. All of them were killed by a Rakshasa influenced by Sage
Vishwamitra. Sage Vashita could not retaliate as he was a Brahma Rishi who
has conquered anger. In grief he tired to do suicide. After failing to end
his life by many methods he came back home sadly. He heard a small voice
telling the Vedas. There he found his eldest son Shakti’s wife Adrisyanti.
His daughter-in-law was pregnant and the small child inside her was
chanting the Vedas. Parasara was born to Shakti posthumously. He performed
a great sacrifice to destroy the Rakshasas, for a Rakshasa had killed his
father. He became a Maha Rishi expert in astrology. The word Parasara
means the vivifier of the dead.
Once, while crossing a
river, he calculated that a great person could be born now. He expressed
his desire to the ferry girl, but she was reluctant. He convinced her that
no blame would attach to her and that she would regain her virginity after
the act. At last she consented, on the condition that the odor of fish
that clung to her (for she had been born inside a fish), be changed to
fragnance. This girl was none other than Satyavati, who was later married
to King Shantanu.
They were united in an
islet in the middle of the river. This act was hidden from the prying eyes
of the world, with the aid of a mist, created by the yogic powers of
Parasara. A son was born immediately to her. Since this was a divine
birth, the child grew to adulthood in minutes and after promising his
mother that he would return whenver she had a need for him, left to study
the scriptures with his father. This child was Vyasa, who later composed
the Mahabharata. Since he was dark and born in an island he is also known
as Krishna(dark)-Dwaipayana (born in an island). Sage Vyas’s son is Sukha
Brahma Rishi.
Contents
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.
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.
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 ‘Rashis’
commencing from Mesh. The names of the Grahas commence from Sūrya. The
Rashi 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 Rashi, that rises in the East,
on the latitude of birth. The apparent rising of a Rashi 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 Rashi 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 Rashis.
8-9. The
positions of the Grahas for a given time be taken, as per Drikganit. And
with the help of Rashi 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 Rashis 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 Rashis. And in the seventh Rashi from the
said exaltation Rashi 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 Rashis, which are the 2nd, 4th,
5th, 8th, 9th and 12th from
the Mooltrikon of a Grah. The Grahas ruling such Rashis are its friends,
apart from the Lord of its exaltation Rashi. 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 Rashi. In an equal’s Rashi 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 Rashis 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 Rashis to
arrive at Vyatipat. Vyatipat is also inauspicious. Add six Rashis to
Vyatipat to know the position of Parivesh. He is extremely inauspicious.
Deduct Parivesh from 12 Rashis 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 Rashi 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 Rashi, degrees etc. be added to Sūrya, if he
is in a Movable Rashi, which will yield Pranapad. If Sūrya is in a Fixed
Rashi, add 240 degrees additionally and, if in a Dual Rashi, 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 Rashis of dignities for
these UpaGrahas and Gulik etc. (UpaGrah & Gulik etc.: Exaltation,
Debilitation, Swakshetra (own Rashi)) 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 Rashis, nor
debilitated in the above-mentioned debilitation Rashis.
Out of the 5
Kaal Velas, viz. Gulik etc., four except Kaal (related to Sūrya) have
their own Rashi system in the respective Rashis, 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 Rashi, 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 Rashi 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 Rashi) to his ‘brother’ Kaal.
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 Rashis, commencing from Mesh.
3. Names of
Rashis. The 12 Rashis 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 Rashis, respectively: Head, face, arms, heart,
stomach, hip, space below navel, privities, thighs, knees, ankles and
feet.
5-5½.
Classification of Rashis. Movable, Fixed and Dual are the names given to
the 12 Rashis 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 Rashi 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 Rashi) 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 Rashi. It has strength in night and resides in the
South. It represents villages and businessmen. An earthy Rashi, Vrishabh
rises with its back.
9-9½. Mithun
described. The Rashi 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
Rashi. It is a biped Rashi 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 Rashi 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 Rashi) and has a bulky body. It is Sattvic in disposition
(seen in gods) and it is a watery Rashi. 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 Rashi
and a royal Rashi. 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 Rashi is a hill-resorter and is strong in daytime. It
rises with its head and has a medium build. It is a biped Rashi 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 Rashi, 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 Rashi. Its Lord is
Śukr. Vrischik described. Vrischik has a slender physique and is a
centipede Rashi. 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 Rashi Dhanu rises with its head and is lorded by Guru. It
is a Sattvic Rashi and is tawny in hue. It has strength in night and is
fiery. A royal Rashi, 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 Rashi 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 Rashi Kumbh represents a man holding a pot. Its complexion
is deep-brown. It has medium build and is a biped Rashi. 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 Rashi is strong at night. It is a watery Rashi 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 Rashis,
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 Rashis, 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 Rashi, 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.
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 Rashis, degrees and so on to
the longitude of Sūrya, as at the sunrise. This will yield Hora Lagn in
Rashi, 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 Rashis, 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 Rashis, 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 Rashi, count
directly from Mesh to natal Lagn. If the natal Lagn is an even Rashi,
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 Rashis, or even Rashis, 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 Rashis from Mesh in a direct manner; if an even one,
count so many Rashis from Meen in reverse order. The Rashi 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 Rashi, the counting of Dashas is clockwise,
otherwise anticlockwise. Lagn Dasha years will equal the number of Rashis,
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 Rashi. 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 Rashi 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 (Rashis) 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.
1. O Mahārishi
Parāśar, I have known from you about the Grahas, Rashis and their
descriptions. I desire to know the details of various divisions of a Rashi,
will you please narrate.
2-4. Names of
the 16 Vargas. Lord Brahma has described 16 kinds of Vargas (Divisions)
for each Rashi. Listen to those. The names are Rashi, Horā, Dreshkan,
Chaturthāńś, Saptāńś, Navāńś, Dashāńś, Dvadashāńś, Shodashāńś, Vimshāńś,
Chaturvimshāńś, Saptavimshāńś, Trimshāńś, Khavedāńś, Akshavedāńś and
Shashtiāńś.
5-6. Rashi and
Horā. The Rashi, owned by a Grah, is called its Kshetra. The first half of
an odd Rashi 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 Rashi. Half of a
Rashi 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 Rashi 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 Rashis from a Rashi are its three
Dreshkanas and are, respectively, lorded by Narada, Agasthya and Durvash.
9. Chaturthāńś.
The Lords of the 4 Kendras from a Rashi are the rulers of respective
Chaturthāńś of a Rashi, commencing from Mesh. Each Chaturthāńś is one
fourth of a Rashi. The deities, respectively, are Sanak, Sanand, Kumar and
Sanatan.
10-11. Saptāńś.
The Saptāńś (one seventh of a Rashi) counting commences from the same
Rashi in the case of an odd Rashi. It is from the seventh Rashi thereof,
while an even Rashi is considered. The names of the seven divisions in odd
Rashis are Kshaar Ksheer, Dadhi, Ghrith, Ikshu, Ras, Madhya and Suddh Jal.
These designations are reversed for an even Rashi.
12. Navāńś. The
Navāńś calculation are for a Movable Rashi from there itself, for a Fixed
Rashi from the 9th thereof and for a Dual Rashi from the 5th
thereof. They go by designations Deva (divine), Manushya (human) and
Rakshasa (devilish) in a successive and repetitive order for a Movable
Rashi. (Manushya, Rakshasa and Deva are the order for a Fixed Rashi, while
Rakshasa, Manushya and Deva are a Dual Rashi’s order)
13-14. Dashāńś.
Starting from the same Rashi for an odd Rashi and from the 9th
with reference to an even Rashi, 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 Rashi. It is in the reverse order,
that these presiding deities are reckoned, when an even Rashi is given.
15. Dvadashāńś.
The reckoning of the Dvadashāńś (one twelfth of a Rashi, or 2½ degrees
each) commences from the same Rashi. In each Rashi 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 Rashi, from Simh for a Fixed
Rashi and from Dhanu for a Dual Rashi, the 16 Shodashāńśas (16th
part of a Rashi, 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 Rashi. It is reverse in the case of
an even Rashi, that these ruling deities are understood.
17-21. Vimshāńś.
From Mesh for a Movable Rashi, from Dhanu for a Fixed Rashi and from Simh
for a Common Rashi: this is how the calculations of Vimshāńśas (1/20th
of a Rashi, or 1°30’ each) are to commence. The presiding deities of the
20 Vimshāńśas in an odd Rashi 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 Rashi 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 Rashi, or
1°15’ each) distribution commences from Simh and Kark, respectively, for
an odd and an even Rashi. In the case of an odd Rashi 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
Rashi.
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 Rashis. Count these deities in a reverse order for an
even Rashi. The Saptavimshāńś distribution commences from Mesh and other
Movable Rashis for all the 12 Rashis.
27-28.
Trimshāńś. The Trimshāńś Lords for an odd Rashi 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 Rashi the quantum of Trimshāńś,
Grah lordship and deities get reversed.
29-30.
Khavedāńś (or Chatvarimshāńś, 1/40th part of a Rashi). For odd
Rashis count from Mesh and for an even Rashi 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 Rashis.
31-32.
Akshavedāńś (1/45th part of a Rashi). Mesh, Simh and Dhanu are
the Rashis, from which the distributions, respectively, commence for
Movable, Immovable and Common Rashis. In Movable Rashis Brahma, Shiva and
Vishnu; in Immovable Rashis Shiva, Vishnu and Brahma and in Common Rashis
Vishnu, Brahma and Shiva repeat 15 times the presidentship over these
Akshavedāńśas.
33-41.
Shashtiāńś (1/60th part of a Rashi, or half a degree each). To
calculate the Shashtiāńś Lord ignore the Rashi position of a Grah and take
the degrees etc. it traversed in that Rashi. Multiply that figure by 2 and
divide the degrees by 12. Add 1 to the remainder, which will indicate the
Rashi, in which the Shashtiāńś falls. The Lord of that Rashi is the Grah,
ruling the said Shashtiāńś. In odd Rashis 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 Rashis 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 Rashi, Mooltrikon Rashi, own Rashi and the Rashis, 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.
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 Rashi 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
Rashis, distinction of placement in odd/even Rashi identical with own
Rashi 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 Rashi
the Hora of Candr will be powerful in effects, while Sūrya’s Hora in an
odd Rashi 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 Rashi, will apply to Trimshāńś.
17-19.
Vimshopak Bal. The Shad Vargas consist of Rashi, 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 Rashi, 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,
Rashi 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 Rashi
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.
1-3. Rashi
Drishtis. O Maitreya, now detailed are the Drishtis, emanating from the
Rashi Mesh etc. Every Movable Rashi drishties the 3 Fixed Rashis, leaving
the Fixed Rashi adjacent to it. Every Fixed Rashi gives Drishti to the 3
Movable Rashis, barring the adjacent Movable Rashi. And a Common Rashi
gives a Drishti to the other three Common Rashis. The Grah in a Rashi
gives the same Drishti, as the Rashi (in which the Grah is) does.
4-5. Dristhis
of the Grahas. A Grah in a Movable Rashi gives a Drishti to the other 3
Fixed Rashis, leaving the Fixed Rashi next to it. A Grah in a Fixed Rashi
does not give a Drishti to the next Movable Rashi, but the remaining 3
Movable Rashis. The one in a Common Rashi gives a Drishti to the remaining
3 Common Rashis. Simultaneously a Grah in the Rashi, 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 Rashis, 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).
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 Rashi,
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 Rashi.
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 Rashi 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.
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.
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 Rashi.
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.
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 Rashi, 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 Rashi 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 Rashi,
or Navāńś, rising.
9. Birth of
Twins. The native, who has Sūrya in a quadruped Rashi, while others are in
Dual Rashis 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 Rashi 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 Rashi, 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)
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 Rashi, 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.
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 Rashi, 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 Rashis 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 Rashi, 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.
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 Rashi, 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.
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 Rashis, 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 Rashi, 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 Rashi 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 Rashi, 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.
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 Rashi, 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 Rashi 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 Rashi 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 Rashis. 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 Rashis.
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.
1. O excellent
of the Brahmins, listen to me, detailing the effects of the 7th
Bhava. If Yuvati Lord is in his own Rashi, 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 Rashi, one will acquire sick wives and many wives.
6. PLURALITY OF
WIVES. If Yuvati Lord is in a Rashi 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 Rashi, 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 Rashi 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 Rashi, 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 Rashi so means), while Śukr is exalted, or is in own Rashi,
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 Rashi 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 Rashi 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).
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 Rashis, or in friendly Rashis, 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.
(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 Rashi, 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.
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 Rashi/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.
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.
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 Rashi
and/or Navāńś, or in Labh/Dharm/Putr Bhava in Rashi/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.
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, skilful,
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 progenic 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 skilful, 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 progenic 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 skilful, 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 skilful 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 skilful.
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.
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.
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 Rashis.
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 Rashis, deduct the sum again from 10 Rashis.
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 Rashis, ignore the Rashis and multiply the degrees etc. by 2,
which is the value of the Drishti. If the difference is in excess of 4
Rashis, deduct it from 5 Rashis, and the resultant degees etc. become the
Drishti value. If the difference is in excess of 3 Rashis, deduct it from
4 Rashis and (increase 30 by) halve the product to get the Drishti value.
If the difference is above 2 Rashis, ignore the Rashis and add 15 to the
degrees etc. to get the Drishti value. If it is in excess of one Rashi,
ignore the Rashis 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 Rashi, multiply the degrees
etc. by 2 to get the Drishti value. If the sum is above nine Rashis, the
degrees to elapse be doubled to get the Drishti value. If the sum is above
2 Rashis, the degrees etc. be halved and deducted from 60. If the sum
exceeds 8 Rashis, 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 Rashis & c,
or 7 Rashis & c, the degrees etc. be reduced from 60. If it is above 2
Rashis, the degrees etc. be increased by half of it and superadd 15. If
the sum is 6 Rashis, 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 Rashis & c, or 7 Rashis & c, halve the degrees etc. and increase it by
15. It the sum is 4 Rashis & c, or 8 Rashis & 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.
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 Rashi, Hora, Dreshkan,
Saptāńś, Navāńś, Dvadashāńś and Trimshāńś), OjhayugmaRashiāńś Bal
(acquired by placement in odd, or even Rashi 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
Rashi).
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 Rashis, consider it, as it
is; if it exceeds 6 Rashis, deduct the same from 12 Rashis. 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 Rashi, it gets 45 Virupas, in
Svasth Rashi 30 Virupas, in Pramudit Rashi 20 Virupas, in Shant Rashi 15
Virupas, in Din Rashi 10 Virupas, in Duhkhit Rashi 4 Virupas and in Khal
Rashi 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.
OjhayugmaRashiāńś Bal. Each of Śukr and Candr in even Rashis and others in
odd Rashis 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
Rashis, 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 Rashi (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
Rashi, degrees, minutes and seconds. If Candr and Śani are in Tula, or
ahead, add to this 3 Rashis and, if in Mesh to Kanya, reduce from this 3
Rashis. Similarly it is reverse for Sūrya, Mangal, Śukr and Guru. For Budh
3 Rashis are always additive. The resultant sum in Rashi, 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
Rashi 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 Rashi 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 Rashis. The Rashi, 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 Rashis, deduct it
again from 12 Rashis, 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 Rashis, if birth happens to be in day time, to the
Bhavas, falling in Dual Rashis, if birth happens to be in twilight and to
the Bhavas, falling in Prishtodaya Rashis, 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.
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 Rashis, deduct from 12 Rashis. The said sum should then
be increased by 1 Rashi. The degrees etc. be multiplied by 2, which, when
considered along with Rashis, 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 Rashis 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 Rashis, deduct it from 12
Rashis. Add 1 Rashi 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 Rashi. 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 Rashis, the rectification will be done, as per both the Lords. In that
case, whichever Rashi has more Bindus, that Rashi will yield more
favourable results, concerning that Bhava. If both the Rashis have more
auspicious Bindus, take the average. Thus the auspicious and inauspicious
effects of a Bhava be understood.
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 Rashi, arrived at by counting so many
Rashis 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 Rashis away is its
own Rashi with reference to its position. Count so many Rashis from the
said own Rashi and the resultant Rashi will become the Arudh of the Grah.
If a Grah owns two Rashis, or, if a Rashi 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 Rashi 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 Rashi, 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.
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 Rashi, 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 Rashi, is not
a malefic. He is a malefic, if in debilitation, or in an enemy’s Rashi.
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 Rashi ascending and it is Dhan Bhava
in the case of an even Rashi 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 Rashi, 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 Rashi, 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
Rashi, 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 Rashis and is
tenanted by Mangal and Śani, the wife of the native will suffer from nasal
disorders. Similarly a Rashi 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 Rashis, 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
Rashis, 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 Rashis will yield many sons, while even Rashis 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.
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 Rashi, 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 Rashi, 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 Rashi, is countered by another, placed in the 4th quarter
of the respective obstructive Rashi. 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.
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 Rashi 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 Rashi 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 Rashis, exaltation Rashis, or friendly Rashis.
In Karm Bhava a Grah will be significantly so. Grahas simply (not being in
friendly, own, or exaltation Rashis) 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)
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 Rashis. 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 Rashi 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 Rashi, 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 Rashi, one will worship mean deities. Śukr and Śani in the 12th
from Karakāńś in a malefic’s Rashi 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 Rashis, or
Grahas concerned. Kemadrum Yog will operate additionally, if there are
malefics in the 2nd and 8th from the Rashi, 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.
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 Rashis 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 Rashi, have to be
estimated. Apart the effects, due to Nabhash Yogas etc., should also be
known, which I narrate, as under.
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 Rashis cause Rajju Yog.
All the Grahas in Fixed Rashis cause Musala Yog. All the Grahas in Dual
Rashis 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 Rashis, commencing
from Lagn, Chakr Yog is formed. Samudr Yog is produced, if all Grahas
occupy six alternative Rashis, commencing from Dhan Bhava.
16-17. Sankhya
Yogas. If all Grahas are in one Rashi, 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.
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 Rashi, 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 Rashi, 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 Rashi,
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 Rashis, 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 Rashi, 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 Rashis 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 Rashi, or
own Rashi, 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 Rashi
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 Rashi, 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 Rashis. 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 Rashi
and the same Navāńś)
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.
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.
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 Rashis, or, if Atma
Karak and Putr Karak (Char) are in Lagn, or in Putr Bhava, or in the
exaltation Rashi, or in own Rashi, 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 Rashi, one will become
a king. Similarly malefics in the 3rd and 6th from
Lagn’s Lord, or from Atma Karak Rashi 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 Rashi, 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 Rashi, 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 Rashis, or in combustion, as Lagn’s Lord, placed in his own Rashi,
or in its exaltation Rashi, gives a Drishti to Lagn.
21. If Karm’s
Lord, placed in his own Bhava, or in its exaltation Rashi, 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 Rashi/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 Rashi, 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 Rashi 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 Rashis, or Mooltrikon Rashis, 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.
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 Rashi, 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 Rashis 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.
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 Rashi 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
Rashi 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 Rashi, as Budh is in Labh Bhava,
the native will be very affluent.
7. If a Rashi
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 Rashi and be yuti with, or
receiving a Drishti from Budh, Śukr and Śani, the native will be rich.
12. Should
Budh’s Rashi 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 Rashi 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 Rashi and be yuti with, or
receiving a Drishti from Śani and Budh, one will be wealthy.
15. If Śani is
in his own Rashi 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).
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 Rashi, 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 Rashis, 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.
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 Rashis. 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 Rashis, deduct it again from 12
Rashis. 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 Rashi. 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 Rashis it gained (from Mesh), while the degrees Lagn has
gained in the particular Rashi 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 Rashi 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 Rashis, 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 Rashis, long life is denoted.
One in a Fixed Rashi and the other in a Dual Rashi will also bestow long
life. One in a Movable Rashi and the other in a Fixed Rashi will give
medium life. If both are in Dual Rashis, then again medium life will be
obtained. Short life is denoted, if one is in a Movable Rashi, as the
other is in a Dual Rashi, or, if both are in Fixed Rashis. 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 Rashi, his
donation will be full and it will be nil, if he is at the end of a Rashi.
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 Rashi, 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 Rashis, 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 Rashi, while Lagn’s Lord is in a Kendr, or
in exaltation, or in a Kon.
70. Should Lagn
be a Dual Rashi, 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.
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 Rashi, 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 Rashis, becoming Marakas, are being discussed in the chapter,
related to Dashas.
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 Rashis. In the case of
even Rashis 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 Rashi, or in
exaltation, it is said to be in a state of awakening (alertness). In the
Rashi of a friend, or of a neutral it is in dreaming state, while in an
enemy’s Rashi, 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 Rashi, it is in Dipt Avastha, if in its own Rashi, it
is in Swasth, if in a great friend’s Rashi, it is in Pramudit, if in a
friendly Rashi, it is in Shanta, if in a neutral Rashi, it is in Din, if a
Grah is yuti with a malefic, it is in Vikal, if is in an enemy’s Rashi, it
is in Duhkhit, if in a great enemy’s Rashi, 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 Rashi, 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 Rashi 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 Rashi, 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 Rashis, 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 Rashi, 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 Rashi, in its exaltation
Rashi, or in a friendly Rashi, 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
Rashis, 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.
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, Rashi, 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 Rashi Kundali and the Navāńś Lagn are in the
same Rashi.
(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 Rashi. If the birth
is during the day, the Dasha will start from the Rashi, in which the Lord
of Lagn is placed. If the birth is during Sandhya, the Dasha will begin
from the Rashi of the second Bhava. The Dasha of each Rashi is 10 years.
As it is the Dasha system of the 12 Rashis 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 Rashis 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
Rashis, 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 Rashis 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 Rashis 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 Rashis 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 Rashis 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 Rashis 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 Rashis 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 Rashis
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 Rashis
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
Rashis 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 Rashis 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
Rashis 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 Rashis 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
Rashis 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 Rashis 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 Rashis 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 Rashis 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
Rashis, 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 Rashis, 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 Rashi.
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 Rashis
in the Kaal Chakr
96-98. There
are three kinds of movements (Gati) of the Rashis in the Kaal Chakr,
namely Manduki, Markati and Simhavlokan. The movement of one Rashi by
jumping over one Rashi is known, as Manduki Gati. Backward movement to the
previous Rashi is called Markati Gati. The movement of a Rashi to the 5th
and 9th Rashi 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 Rashis, as a Result of these Gati
101-102. The
effects of the Dasha of the Rashis 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 Rashi 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 Rashi 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 Rashis 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 Rashis 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 Rashis 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 Rashi is yuti with a malefic, adverse
conditions may be expected in the Dasha of the Rashi. Favourable effects
will be felt in its Dasha, if the Rashi 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 Rashis 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 Rashis. 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 Rashis. 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
Rashis are yuti with benefics and adverse, if the Rashis are yuti with
malefics.
120-122.
According to the above-mentioned Kaal Chakr, the person, born in the Ańśas
of the various Rashis, 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 Rashis are yuti with Sūrya, Mangal, Śani, or Rahu, the
native will die. Worse results may be expected, if the Deha and Jiva
Rashis are yuti with two, or all of them. If there is a malefic in Deha
Rashi, the native suffers ill health; a malefic in a Jiva Rashi will make
the native very timid. If the Deha and/or Jiva Rashi are yuti with two
malefics, there will be distress and diseases. Three malefics in the Deha
and/or Jiva Rashi will cause premature death. Four malefics in the Deha
and Jiva Rashi will cause definite death. If both the Deha and Jiva Rashis
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 Rashi, there will be
danger from fire. Candr in the Deha, or Jiva Rashi 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 Rashis 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 Rashis are occupied by both
benefics and malefics.
129-130. In the
Dasha of the Rashis, owned by malefics, the body and soul will be in
distress. The effects will be favourable in the Dasha of the Rashis, owned
by benefics. If a malefic Rashi is occupied by a benefic Grah, or, if a
benefic Rashi is occupied by a malefic Grah, the effects will be of a
mixed nature.
Effects of
Kaal Chakr Dasha of the Rashis in Lagn and other Bhavas.
131-132. In the
Kaal Chakr Dasha of the Rashi in Lagn the body remains healthy and the
native spends a life with many kinds of comforts. If the Lagn Rashi is a
benefic one, the good effects are realized fully. If the Lagn Rashi is a
malefic Rashi, there is likelihood of ill health. If a Grah in exaltation,
or in its own Rashi occupies Lagn, the native is respected by the king, or
government and acquires wealth.
133-134. In the
Chakr Dasha of the Rashi 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 Rashi 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 Rashi in Sahaj. If the Rashi 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 Rashi in Bandhu. If the Rashi is a benefic one, the
good effects are realized in full. If it is a malefic Rashi, 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 Rashi in Putr. If the Rashi is a benefic one, the
good results are enjoyed in full. If the Rashi 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
Rashi in Ari. If the Rashi 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 Rashi.
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
Rashi in Yuvati. The beneficial results will be experienced in full, if
the Rashi is a benefic one. Meagre good effects will be realized in the
case of a malefic Rashi.
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 Rashi in
Randhr. The adverse effects will be realized in full, if the Rashi is a
malefic one. Some mitigation in evil effects may be expected in the case
of a benefic Rashi.
(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 Rashis, Vrischik and Kumbh, are placed
in their own Rashis, their Dasha will be of 12 years. Otherwise the Dasha
will be of the number of years, indicated by the number, counted from that
Rashi to the Rashi, occupied by its Lord. If one Grah be in his own Rashi
and the other in any other Rashi, the Dasha will be of the number of years
counted, from the above first Rashi to the other. If the Lords are in
different Rashis, the counting is to be done up to the Rashi, which is
stronger. The Rashi, which has a Grah, placed in it, is considered more
powerful than the Rashi without a Grah in it. If both are with Grahas in
them, the one with more Grahas would be considered more powerful. If both
Rashis are occupied by an equal number of Grahas, the strength of the
Rashi itself should be taken into account. The principle for considering
the Bal of the Rashi is, that the Fixed Rashi is considered stronger than
the Movable one and the Dual Rashi is considered more powerful than the
Fixed Rashi. If there is equality in the strength of the Rashis, then to
determine the number of years of Dasha counting should be done up to the
Rashi with bigger number. If one Rashi is occupied by a Grah in
exaltation, the counting should be done up to that Rashi only. In addition
1 should be added in the number of years in the case of a Rashi with an
exalted Grah and 1 should be deducted from the number of years in the case
of a Rashi with a Grah in debilitation. The prediction should be made
after calculating the Dashas in this manner.
167. If the
Rashi in Dharm Bhava is in an odd Pad, the counting should be from the
Rashi in the Lagn onwards. The counting would be in the reverse order, if
the Pad is even. The Dashas of Rashis have to be fixed, keeping this in
view.
For Example. In
the above Tula is the Rashi 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 Rashis 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) Rashis. In this system the
Dasha of the 12 Rashis begins from the Brahm Grah Ashrit Rashi. The Dashas
are counted onwards from the odd Rashis and in the reverse order from the
even Rashis.
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
Rashi 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 Rashis in the Yogardha Dasha system are half of the total
of the spans of Char and Sthir Dashas. The Dasha will commence from the
Rashi of Lagn, or Yuvati, whichever is stronger. The order of the Dashas
of the 12 Rashis will be counted onwards, if the opening Dasha Rashi is an
odd one. If it be an even Rashi, the Dashas will be in reverse order.
Kendradi
175-176. In
this system there are Dashas of Fixed Rashis in the Kendr etc. from Lagn,
or from Yuvati, whichever is stronger. If Lagn, or Yuvati with strength is
placed in an odd Rashi, the Kendr etc. are counted in the onward order. If
it be in an even Rashi, 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 Rashis. 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 Rashi. The years of Dashas would be the
number, arrived at by counting up to the Rashi of the Grah, which is
stronger, or more in number.
177. If a Grah
owns two Rashis, the Dasha years will be equal to the number, which is
greater, when counted from the Rashi, occupied by him.
Notes. Under
this system Dashas are of two kinds, namely Lagn Kendradi and Atma Karak
Kendradi. There are also Kendradi Rashi 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
Rashis, 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 Rashi of commencement is an odd Rashi, the
Dashas of 3 Movable, 3 Fixed and 3 Dual Rashis will be counted in the
onwards order. They will be in the reverse order in the case of an even
Rashi. In this system the Dasha years will be the same, as in Sthir Dasha.
In this system every Dasha is of the next 3rd Rashi.
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 Rashi is an odd one, the order of the Dasha Rashis will
be onwards. It will be backwards in the case of an even Rashi. 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 Rashi, which has
greater strength.
Trikon
183-184. In
this system the first Dasha commences from the strongest amongst the
Rashis in Kon (Trikon) to Lagn (Tanu, Putr and Dharm). This system is
similar to the Char Dasha. Here also the Dashas of the Rashis will be in
the onwards order in the case of odd Rashis and in the reverse order in
the case of even Rashis. 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 Rashis in Konas.
Dirga
185-187. In
this system the order of the Dashas is, as follows: the Rashi, occupying
Dharm, the Rashis, receiving a Drishti from the Rashi in Dharm, the Rashi
in Karm, the Rashis, receiving a Drishti from the Rashi in Karm, the Rashi
in Labh and the Rashis, receiving a Drishti from the Rashi 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
Rashis from Dharm, Karm and Labh. According to them, Rashi, which receives
a Drishti from the Movable Rashi, is counted backwards and the Rashi,
receiving a Drishti from the Fixed Rashi, is counted onwards. In the case
of the Dual Rashi, if it is odd, the counting is onwards and the order is
backwards in case of an even Rashi for the Rashis, receiving a Drishti.
Notes. The
intention is, that from the point of view of Drishti the process of Rashi,
receiving a Drishti, should be started from the Rashi, which is nearest.
In this connection readers may refer to Rashi Drishtikathan Adhyaya, Ch.
8, Verse 9 and the table after that.
Lagnadi Rashi
Dasha
188-189. In
this system there are Dashas of all the 12 Rashis, 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 Rashi, degree etc.
so available may be added to the longitude of Lagn. From the Rashi,
becoming available by doing so, will start the Dashas of the 12 Rashis.
(If that Rashi is odd, the counting will be onwards. It will be in the
reverse order, if the Rashi is even)
190. For
finding the balance of Dasha at birth, multiply the expired degree etc. by
the Dasha years of the first Dasha Rashi 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 Rashis 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.
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 Rashi. The results are
unfavourable, if the Dasha Lord is in Ari, Randhr, or Vyaya Bhava, in his
debilitation, or in an inimical Rashi.
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
Rashi, in his exaltation Rashi, 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 Rashi 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 Rashi, 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 Rashi, 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 Rashi, 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 Rashi, 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 Rashis of Rahu and Ketu. The exaltation
Rashi of Rahu is Vrishabh. The exaltation Rashi of Ketu is Vrischik. The
Multrikonas of Rahu and Ketu are Mithun and Dhanu. The own Rashis of Rahu
and Ketu are Kumbh and Vrischik. Some sages have expressed the view, that
Kanya is the own Rashi of Rahu and Meen is the own Rashi of Ketu. Should
Rahu be in his exaltation Rashi 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 Rashi 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 Rashi, 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 Rashi, 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 Rashi, 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 Rashi, or in Multrikon, or friendly Rashi,
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 Rashi, 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 Rashi, 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 Rashi, in his
exaltation, or in his own Rashi, 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 Rashi, 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.
1. If the Lord
of Karm is placed in an auspicious Bhava in his exaltation Rashi etc., his
Dasha effects will be favourable. The effects will be adverse, if the Lord
of Karm is in his debilitation Rashi and occupies an inauspicious Bhava.
This proves, that an inauspicious Grah in his exaltation Rashi etc. will
not produce unfavourable results, if placed in an auspicious Bhava and a
benefic, being in his debilitation Rashi 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.
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