Horāsāra of
Prithuyasas, son of Varah Mihira
Contents
There flourishes the
divine Sūrya, the lord of the day, who is the sole
cause and the soul of the Universe, who illumines
all the worlds, and who daily brings Creation,
Destruction and Protection.
The time measured
from a second (required for winking the eye once)
up to a year and the duration of each (zodiacal)
Rāśi have been explained along with astronomical
calculations and characteristics of the Grahas.
In the section of
Horoscopy the various Dasha divisions have been
dealt with. But those with lesser understanding
capacity need more scientific explanation, as they
cannot grasp all (from Brihat Jataka).
Notes. This implies,
that the present work has simplified explanations
based on Brihat Jataka. Further additions are made
by the author so an average student can grasp more.
In order, that the
effects, which were declared by the old masters,
who were able to predict the future accurately, are
clarified lucidly, I shall state the gist of the
ocean of Horary Science.
The names of the
twelve Rāśis are Mesh, Vrishabh, Mithun, Kark, Simh,
Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh and Meen
in their order.
The Rāśi Kanya is
described, as a virgin seated in a boat with fire
and corn in her hands. Tula is represented by a man
holding scales (balance), while Meen resembles a
pair of fish. The Rāśi Makar is a deer-faced
crocodile, while Dhanu looks like a man holding a
bow and having a hip, like that of a horse. The
Rāśis Mesh, Vrishabh, Simh, Kark and Vrischik,
respectively, have the forms of a ram, ox, lion,
crab and scorpion, true to their (Sanskrit) names.
Mithun is imagined to be a combination of a male
and a female (a couple) holding a staff and lute,
respectively.
Vrischik, Meen,
Makar and Kark are watery Rāśis. Tula, Kumbh,
Vrishabh and Kanya are water resorter Rāśis.
Remaining Rāśis are land resorters. Simh’s abode is
mountain’s caves. The habitations for Mesh, Tula,
Mithun and Dhanu are in their order plateau, city,
village and warfield.
The Rāśis Kark,
Vrischik and Meen are reptile Rāśis, especially
Vrischik, the scorpion Rāśi. Quadruped Rāśis are
the second half of Dhanu, the first half of Makar,
the whole portions of Mesh, Vrishabh and Simh.
Biped, or human Rāśis are Kumbh, Mithun, Tula,
Kanya and the first 15 degrees of Dhanu.
The biped Rāśis are
strong, when they house Lagn. Similarly strong are
the quadruped Rāśis holding Karm Bhava, the reptile
Rāśis having Yuvati and the watery Rāśis, if
resided by Bandhu.
Two and a quarter of
Nakshatras make one Rasi. Each of the 12 Rāśis is
constituted by two and quarter of Nakshatras, or
nine quarters with Ashvini in the start in Mesh and
Revati at the end in Meen.
One Ghatik each at
the junctions of Revati-Ashvini, Aslesha-Magha and
Jyeshtha-Mul is called Gandantha. This evil period
rules for four years; some say for six years.
Notes: According to
Kasinatha’s Lagnacandrika the first three Ghatis of
Mul, Magha and Ashvini are cal]ed Ganda Nadika.
Simi]ar]y the ending five Ghatis of each of
Jyeshtha, Aslesha and Revati. Donation of ghee
filled bronze vessel, black cow and gold are
suggested to overcome the evil of this Gandanadika.
(See Slokas 89-92 of Ch. I of Lagnacandrika)
Saravali simply says, that the ending portions of
Kark, Meen and Vrischik are called Gandantha. Also
see Phala Deepika Ch. I, Sloka 4, which calls such
portion, as Bhasandhi. For more information, please
see Balabhadra’sHoraRatna, Ch.II. The effects of
Gandantha may be seen in Ch. V. of the present
work.
The first Navamshas
of the 12 Rasis from Mesh onwards are,
respectively, Mesh, Makar, Tula and Kark, repeating
again twice. The rulers of the Navamshas are the
same, as the Rāśi lords. The Dwadashamshas begin
from the same Rāśi. The lords of Dreshkanas for
each Rāśi are in their respective order: the lord
of the same Rāśi, the 5th lord there of
and the 9th lord there of.
The Trimshamsh
degrees allotted to Mangal, Śani, Guru, Budh and
Śukr are 5, 5, 8, 7 and 5, respectively, in odd
Rāśis. The reverse is true in even Rāśis, (i.e. 5,
7, 8, 5 and 5, respectively).
Notes. The division
of Trimshamsh will be more useful to assess the
disposition of a female, her luck etc. These have
been elaborately dealt with in Ch. 25.
The Rāśis Mesh,
Vrishabh, Dhanu, Makar and Kark ascend with hinder
part and are known to be strong between sunset and
sunrise. The Rāśi Meen rises with its face in
opposite direction (in both ways) and is strong in
twilight and the rest without Mithun rise with
their heads and are strong during the day. All the
Rāśis are strong, if they recveive a drsihti from
their own lords, or from Budh, or from Guru.
Notes: Brihat Jataka
says, that Kark is a day Rāśi and Mithun is a night
Rāśi. Also see Sloka 14 of Ch. I of Jataka Parijata
and Sloka 13, Ch. 7 of Sanketa Nidhi for details of
night Rāśis and day Rāśis.
The 12 Rāśis follow
classified, as male and female one after the other.
These are also known, as movable, fixed and dual
Rāśis in their respective order, thus repeated four
times from Mesh onward.
Notes: The Rāśis
Mesh, Mithun, Simh, Tula, Dhanu and Kumbh are male.
The rest are female. Mesh, Kark, Tula and Makar are
movable Rāśis. Vrishabh, Simh, Vrischik and Kumbh
are fixed Rāśis. The rest are dual Rāśis.
The Rāśi Mesh and
its Konas are Kshatriyas. Brahmin Rāśis are Kark
and its Konas. Mithun and its Konas are Vaisyas.
Vrishabh and its Konas are Sudras.
Notes: The 5th
and the 9th form a Rāśi are called its
Konas. The Kshatriya Rāśis are: Mesh, Simh and
Dhanu. Brahmin Rāśis are: Kark, Vrischik and Meen.
Vaisya Rāśis are: Mithun, Tula and Kumbh. Sudra
Rāśis are: Vrishabh, Kanya and Makar. These
divisions can be used profitably in Prashn, also.
Face, neck, arms,
heart, stomach, (waist/hips), groins, private
parts, thighs, knees, shanks and feet are,
respectively, assigned to the twelve Rāśis
commencing from Mesh.
For a native, the
twelve limbs mentioned above are to be counted from
Lagn onwards.
The following 12
colours are assigned to the 12 Rāśis in their
order: red, white, green, pink, brown, grey,
variegated, black, golden, yellow, variegated and
thick brown.
Meen and Mesh are of
short ascension. Crooked are Vrishabh and Kumbh.
Long ascension Rāśis are Makar, Mithun, Kark and
Dhanu. The rest are of medium length.
Notes: These can be
used particularly to assess the form of a person.
If he has Makar on the second house, his face will
be long. Suppose Meen, or Mesh ascends, the person
will be short statured.
The following are 12
different names given to the 12 Rāśis commencing
from Mesh: Kriya, Tavuru, Jituma, Kulira, Leya,
Pathona, Juka, Kaurpi, Taukshika, Akokera, Hridroga
and Cheththa.
Scholars have given
various names to Mesh etc. Among them, “Ali”
indicates Vrischik, while “Vanagiri” Simh.
The twelve Bhavas
from Lagn are, respectively, called as: Tanu, Dhan
(Artha), Sahaj, Bandhu, Putr, Ari, Yuvati (Kalatra),
Randhr (Nidhana), Dharm, Karm (Kriya), Labh (Aya)
and Vyaya (Vigama).
Notes: The meanings
of the 12 synonyms given above are: body, wealth,
co-born, relatives, children, enemies, wife, death,
righteousness, or good work (one of the four ends
of human existence), action, income and loss.
Vigama apart from meaning loss, also means death,
or departure. The 12th being the
terminal house of the horoscope is related to one’s
departure from the world.
Kendr, Panaphara and
Apoklima divide the 12 houses in three groups.
Kendras are Tanu, Bandhu, Yuvati and Karm Bhava.
Dhan, Putr, Randhr and Labh Bhava are called
Panapharas. The Apoklimas are Sahaj, Ari, Dharm and
Vyaya Bhavas.
Notes: Panapharas
are the next Bhavas to Kendras, while Apoklimas are
the next ones to Panapharas.
Kantaka and
Chatushtaya are the other names given to Kendras
(angles), while Charama means Apoklima. Madhya
Kendr is Panaphara.
Bandhu and Randhr
Bhava are known, as Chaturasra. Ari and Labh Bhava
are otherwise called Shatkona. Sahaj, Ari, Karm and
Labh Bhava are known, as Upachayas.
Alternative names
given to Yuvati Bhava are: Jamitra, Asta Bhavana,
Dyuna, Kama and Chitha. Sahaj Bhava is called
Duschikya, Sahaj and Vikrama.
Aspada (place), Ajna
(command), Karma (livelihood), Meshurana and Kha-Madhya
(zenith point of the firmament) are all identical
with Karm Bhava. Bandhu Bhava is called Hibuka,
Sukh (happiness), Vesma (residence), Pathala
(underworld), Vari (water) and Bandhu (relatives).
Trikon, or Kon notes
Putr and Dharm Bhava, while Tritrikon (Kon of the
Kon) indicates Dharm Bhava only. The other names
given to Dharm Bhava are: Bhagya, Guru and Subh.
Notes. According to
some Jyotishis, Lagn is also to be considered, as a
Kon, apart from being a Kendr. However, Phala
Deepika Ch I, Sloka 17 and 18 list 1, 4, 7 and 10,
as Kendras and specifically mention, that the 5th
and the 9th are Konas. Same view is
found in Brihat Jataka (Ch. I), Saravali (Ch. I,
Sloka 27, Lagnachandika (Ch. I, Sloka 6), Jataka
Tatwa (Ch. I, Rule 27 and Jataka Parijata (Ch. I).
Thus from these references, only the 5th
and the 9th are called Konas and Tanu
Bhava is not.
Vyaya Bhava is
called, as Rippha, Lopa (void) and Vyaya (loss),
while Dhan Bhava is termed, as Vitta (wealth),
Kutumba (family), Vak (speech) and Mangala
(auspiciousness).
Randhr Nidhana
(death), Vinasa (destruction) and Dukh (grief) are
the other identifications of Randhr Bhava. All the
names Riksha, Bhava, Kshetra, Rāśi mean one and the
same thing.
Notes. Bhav also
means Rāśi (Brihat Jataka, Ch. I, Sloka 6).
Udaya (rising), Prag
Lagn (the point rising in the east), Lekha and Hora
are the other names given to Lagn. The various
names, as enumerated for the Rāśis are given by the
ancient preceptors.
Hora means also half
of a Rāśi. Lalata Rekh. (the 1ine on the forehead,
or Brahma Lipi) also indicates Hora. Some Jyotishis
depend on the Hora for the knowledge of future.
Notes: The word Kal
indicates the present, past and future, as known by
Trikala.
Thus ends the 1st
Ch. entitled Rāśi Vibhaga in Horāshara of
Prithuyasas, son of Varah Mihira.
The lords of the 12
Rāśis and that of the 12 Navamashas with the same
identity are: Mangal, Śukr, Budh, Candr, Sūrya,
Budh, Śukr, Mangal, Guru, Śani, Śani and Guru. The
lords of the Horas in odd Rāśis are Sūrya and Candr,
while the reverse is true in the case of even Rāśis.
The lords of the four directions, viz. East, South,
West and North are Mesh, Vrishabh, Mithun and Kark,
respectively, with their Konas repeating again in
the same order.
Notes: Each Rāśi is
divided in two equal parts of 15 degrees. The first
15 degrees of odd Rāśis are ruled by Sūrya and
called Solar half. The second 15 degrees are ruled
by Candr and called Lunar half. In the case of even
Rāśi, the arrangement is reversed. As regards
directions, these are clear for Rāśis. See
planetary rulerships of the directions, as under:
Sūrya, Śani, Śukr, Candr, Mangal, Budh, Rahu, Guru;
East, West, South East, North West, South, North,
South West and North East, respectively, (as per
Brihat Jataka, Ch. II, Sloka 6 and my English
translation of Saravali).
These can be
profitably used in Horary Astrology also. In this
context, C. G. Rajan’s Tamil translation of
Parasara Hora and Prasna Marga, Slokas 7 to 9 in
Ch. II have the following account: Mesh-Vrishabh
East, Kark-Simh South, Tula-Vrischik West,
Kumbh-Meen North, Mithun South East, Kanya South
East, Dhanu North West, Meen North East.
The exaltation
Bhavas for the (seven) Grahas from Sūrya onwards
are: Mesh, Vrishabh, Makar, Kanya, Kark, Meen and
Tula. In these Bhavas, the respective Grahas have
the highest exaltation points at 10th, 3rd,
28th, 15th, 5th,
27th and the 20th degrees.
The seventh Rāśi from the exaltation Rāśi is the
Rāśi of fall, or depression for the respective Grah
and similar degree is the point of deepest fall.
Notes: These can be
tabulated thus: (Grah, Deep exaltation Rāśi and
degree, Deep fall Rāśi and degree); Sūrya, Mesh,
10, Tula, 10; Candr, Vrishabh, 3, Vrischik, 3;
Mangal, Makar, 28, Kark, 28; Budh, Kanya, 15, Meen,
15; Guru, Kark, 5, Makar, 5; Śukr, Meen, 27, Kanya,
27; Śani, Tula, 20, Mesh, 20.
For Rahu and Ketu,
please see notes Sloka 8 of this Ch..
In Kanya, the
portion of 5 degrees following the exaltation zone
(i. e. from 15 1’ to 20”) is Multrikon for Budh and
from 20 degrees onwards it is to be treated, as his
Swakshetr. Thus it has a triple role for Budh.
The first three
degrees of Vrishabh are Candr’s exaltation portion,
while the rest is her Multrikon. For Śukr up to 20
degrees in Tula are her Multrikon and the rest is
her own Bhava, (i.e. Swakshetr).
The first twenty
degrees of Simh is Sūrya’s Multrikon. The remaining
portion is his own Bhava. Śani has the same
arrangement in the Rāśi Kumbh, as Sūrya has in Simh.
It is Multrikon upto
twelve degrees in Mesh for Mangal, while rest is
his Swakshetr. For Guru, the first five degrees in
Dhanu are Multrikon and the rest is Swakshetr.
Notes: Readers are
referred to Saravali (Ch. 3) for Multrikon,
Swakshetr, Deep exaltation etc.
As Rahu, Ketu have
not been dealt with, I give below some information
in this regard: Vriddha Samhita and Jyotishamrita
state, that Kumbh and Vrischik are owned by Rahu
and Ketu in their order. Veemesaram, a Tamil work
calls Kumbh, as Rahu’s own Bhava, but nothing is
allotted to Ketu. Both are exalted in Vrischik and
are in fall in Vrishabh, as per Jatakalankaram
(Tamil) and Veemesaram. Jatakachintamani agrees
with this, only for Rahu, while it mentions, that
Ketu is exalted in Mithun and is in fall in Dhanu.
Syama Sangraham says, that Mithun and Dhanu are
exaltation and Neech for Rahu and the reverse is
true for Ketu. Sarvartha Chintamani gives
Vrishabh-Vrischik, as exaltation and debilitation
for Rahu and Vrischik Vrishabh, as exaltation and
debilitation for Ketu. Bhavartha Ratnakara states,
that Rahu is exalted in Vrishabh and Ketu in
Vrischik and Rahu has Mithun and Kark, as his
Multrikonas, while Ketu’s Multrikonas are Dhanu and
Makar. Also see Uttara Kalamrita, Slokas 19-20 of
Ch. IV, for more information. There are, thus,
varied views in this regard.
Take the Multrikon
Bhava of a Grah. The lords of the 3rd,
the 6th, the 7th, the 10th
and the 11th from that Bhava are
inimical to that Grah. This rule does not apply, if
the said Bhava happens to be the exaltation Bhava.
The rulers of other Bhavas than the ones mentioned
above are friendly. There are three kinds of
relationships of Grahas, viz. friendly, inimical
and neutral.
Notes: For example,
Mangal has his Multrikon in Mesh. The 10th
from there is his exaltation Bhava. Hence, Śani is
neutral to Mangal. Also see Phala Deepika, Ch. 2,
Sloka 21.
There is temporary
friendship between Grahas, if they are mutually in
the 3rd and the 11th, or the
12th and the 2nd, or the 4th
and the 10th.
The eight quarters
commencing from the East are serially lorded by
Sūrya, Śukr, Mangal, Rahu, Śani, Candr, Budh and
Guru. These quarters have strength at all times.
Notes: See note
given under Sloka 2 of Ch. II for details of
directions with reference to Rāśis.
The Grahas cast full
Drishti on the 7th from their position.
The Drishti is 3/4th on the 4th
and the 8th Bhavas. It is only half on
the 5th and the 9th Bhavas. A
quarter glance is made on the 3rd and
the 10th Bhavas. From Sūrya onwards, the
Grahas have rays thus: 20, 8, 10, 10, 12, 14 and
16. The 12 Rāśi possess the same rays, as their
lords do.
Notes: Mangal has
special full Drishti on the 4th and the
8th, Guru can effectively lend full
Drishti on the 5th and the 9th,
while Śani can give a full Drishti to the 3rd
and the 10th Bhavas. These are
additional Drishtis allotted to these three Grahas.
For more information, refer to Ch. II of Jataka
Parijata and S. 14 of Ch. II Brihat Jataka.
Sūrya, Guru and
Mangal are masculine Grahas, while Rahu, Śukr and
Candr belong to female group. Śani and Budh are
eunuchs.
Notes: Ketu is also
a eunuch, as per Phala Deepika, Ch. 2, Sloka 27.
Brahmins are
presided by Guru and Śukr. The royal lot is ruled
by Mangal. Candr is Vaisya. Budh is of mixed breed.
Śani is considered to be a Sudra (4th
caste), while Rahu is an outcaste (5th
caste). Rahu, Śani, Ketu, Sūrya, Mangal and the
dark fortnight Candr are malefics. Budh, Guru, Śukr
and waxing Candr are said to be benefics. Budh and
Śukr have Rajo Gun, while Guru, Sūrya and Candr are
Sattvic Grahas. Mangal, Śani and Rahu possess Tamo
Gun. These qualities are reflected in their
actions. The following humours are peculiar to the
respective Grahas: Bile Sūrya and Mangal, Wind
Candr and Śani, Wind PhlegmŚukr and Candr, Budh has
a mixture of the three humours.
Sūrya is of dark red
colour. Candr is white. Deep red is the complexion
of Mangal, while Budh is of green grass colour.
Guru is golden yellowish. Śukr is whitish. Śani’s
colour is blue mixed with black.
Mandi, the son of
Śani, has many colours. Rahu’s colour is dark
collyrium (blue mix). Although the Rāśis have
pleasing colours, these are changed according to
the occupants.
Should a Grah be
alone in its own Rāśi, or Navamsh, the effects
revealed are according to its nature. This is true,
when it does not receive a Drishti from, or is not
yuti with others. If it be in other’s Bhava, or
receives a Drishti from, or is yuti with others,
the results are influenced accordingly.
Sūrya’s body is
square; his eyes are pink in colour and he has
sparse hair on his body and head. He does not live
for a long time in one place. He is of lazy
disposition. His knees are weak. He has pleasing
face and delivers pleasing speech.
Notes: He has stout
legs (Saravali). Dasadhyayi suggests, that these
can be profitably used in regard to diseases in
Prashn: Sūrya causes damage to eyes, loss of hair
and thirst, fever etc. by bilious temperament. See
Phala Deepika, Ch. II, Sloka 8, for more
information.
Candr is tall,
tender-natured, brilliant in mental disposition,
kind, skilled in policy, or politics and has mixed
humour of wind and bile. She wears white robes and
ornaments. Her body resembles a well-drawn circle.
(Imagine the full Candr, which is a perfect circle)
Notes: According to
Phala Deepika, she has a mix of both youth and old
age. She is mainly phlegmatic. She does not have
much hair. Vide Saravali, Candr is fickleminded,
phlegmatic and rheumatic in constitution.
Mangal is unsteady
in mind. He is capable of wounding. He has
blood-reddish eyes. He is bilious and depicted with
fire and arms. His voice is rough. His belly is
depressed. He is modest.
Notes: Mangal is
young. He has curly and shining hair. He is
liberal. He rules marrow of the bones. (P- D- Ch.
II). According to Saravali, Mangal is short in
stature, has green eyes, ever ready for quarrels.
Budh’s eyes are
dark. He is well-versed in politics (or in
policy-making), is of medium height, sometimes firm
and sometimes unsteady, jolly natured, in touch
with all kinds of news, witty, scholarly and has
the composition mixed with the three humours (i. e.
bile, phlegm and wind).
Notes: See Phala
Deepika, Ch. II: Sloka 11. Budh rules skin and is
full of veins, arteries and nerves. He has an even
body. According to Dasadhyayi, he is sweet spoken,
but stammering in speech.
Guru has stout and
tall body; his eyes are neither big nor small, he
is intelligent, well-versed in politics, or policy
making has prominent bilious composition, is a very
eloquent speaker, wears yellow apparels and jewels
and is of noble disposition.
Notes: Guru’s voice
resembles that of a lion. He has broad green eyes.
He is mentally steady. He has a fleshy body, (Saravali,
Ch. 4). According to Dasadhyayi, he is of virtuous
disposition.
The body of Śukr is
very bright. He is fortunate, windy and bilious in
composition, broad-minded, stout bodied, has a
tendency to submit to women, has crooked eyes and
is of deceiving nature.
Notes: Śukr has a
lustrous body. He is intelligent, broad minded,
broad eyed, passionate etc. (Saravali). According
to Phala Deepika, Ch. 11, Sloka 13, Śukr has stout
body, broad eyes, wind and phlegm in costitution.
He has achieved seminal growth.
Śani has hard nails,
teeth and hair. He is deceptive. He has long hands
and feet. His constitution is bilious. He has
prominent veins, is indolent and peaceless.
Notes: Śani is lame,
has deeply depressed eyes and is lazy. He rules
muscles. He has an emaciated body. (Phala Deepika).
For description of
Grahas, also refer to Jataka Parijata Ch. II.
Mangal resembles a
boy in appearance, while Budh looks young. The age
of Guru is 30, that of Śukr is 16, that of Sūrya is
50 and that of Candr is 70. Rahu is 100.
Notes: Similar view
is found in Sloka 14, Ch. II of Jataka Parijata and
in which it is additionally stated, that Ketu is
also 100. According to Phala Deepika, Mangal is 16,
while Budh is 20.
The general rule is,
that a person acquires the nature and appearance of
the strongest Grah at the moment of birth.
Notes: The strongest
Grah is the one, that has the highest rupas in Shad
Bal. It should be equally good in the 16 Varg
Scheme.
Aditya, Arka, Ravi,
Bhanu, Bhaskara. Divakara, Marthanda, Savita, Sūrya,
Teekshnamsu and Ina are the other names denoting
Sūrya.
Notes: As Divakara,
Sūrya causes the day. He is Teekshnamsu, as he has
warm rays.
See Slokas 3 and 4
of Ch. II of Jataka Parijata for various names
given to various Grahas.
Sasi, Sasanka, Vidhu,
Soma, Nisakara, Seethamsu, Udunatha and Indu are
synonyms of Candr.
Notes: Candr is
Nisakara, as she causes the night. She is Seetamsu,
as her rays are cool and pleasant. The name
Udunatha is given to Candr because Candr married
the 27 Nakshatras.
The Grah Mangal is
otherwise called Aara, Vakra, Maheeja Rudhira,
Rakta, Angaraka and Krudradrik.
Budh’s other names
are: Saumya, Vid, Jna, Somaja, Bodhana, Kumar and
Vidhusuta.
Notes: Budh is
Candr’s son and hence known, as Somaja and
Vidhusuta.
Guru’s synonyms are:
Jeeva, Angirasa, Suraguru, Mantri Vachaspati, Arya,
Brihaspati, Suri and Vageesh.
Śukr is called
Bhrigu, Bhrigusuta, Ahpujit, Sita, Usanas, Vaitya
Pujya, Kavya and Kavi.
Kona, Manda, Sani,
Krishn, Sūrya Putr, Yama, Pangu, Sanaischara, Sauri,
Kala and Chayasuta: these are other names, by which
Śani is called.
Rahu is indicated,
as Tamas, Asura, Swarbhanu, Vidhuntuda, Pata,
Sainhikeya, Bhujanga and Ahi.
Ketu is called
Sikhin, Dhvaja, Dhum, Mrityu Putr and Anala.
These different
names (as in the above s]okas) have been given to
various Grahas by the scholars of olden days.
Notes: Balbhadra in
his Hora Ratna, quotes Suka Jataka in this context,
giving various names to Grahas, as under: (the
day), Tamohanta (destoryer of darkness), Dinakarta
(cause of the day) and Dinamani; Ratrisa, Sasi and
Kumudinipathi; Kruradhrik (inauspicious in aspect)
and Krurakrit (evil doer); Prabhasuta; Sūryau and
Brihaspati; Daityapujya, Kaama and Kavi;
Sanaischara, Sauri and Chayasuta; Sainhikeya,
Bhujanga and Bhujaga; course reads, as Dhumra and
Anala in Balabhadra’s.
Please also see
Sarvarthachintamani (Ch. I) and Jataka Parijata
(Ch. II) for more such information in this regard.
This information is
supposed to help one to easily interpret Sanskrit
names, given to different Grahas in different
contexts by different texts.
Thus ends the 2nd
Ch., entitled “Grah Lakshanas”, in Horashara of
Prithuyasas, son of Varah Mihira.
Sūrya has strength
in his Uttarayana (northerly) course, when he
occupies his own Rāśi, exaltation Rāśi, Navamsh,
Dreshkan, or Hora and on Sunday. In a friendly Rāśi,
he has medium strength. He is strong in the initial
part of a Rāśi; weak in the end and moderately
strong in the middle. He is devoid of strengh
during twilights and eclipses.
Notes: The Shad Bal
of a Grah should essentially be encouraging in
order, that good results are achieved.
Sūrya is strong in
his exaltation Rāśi, in Simh, in own Dreshkan,
solar Hora, on Sunday, while in northern
declination, while entering in a Rāśi, in the
middle portion of the day, in friendly Amshas and
in Karm Bhava from Lagn. (Jataka Parijata Ch. II)
Candr has strength
in Vrishabh and, when in her southerly course. She
is strong in her Rāśi, in Hora, during the night,
in her own Navamsh, on Monday and in her own
Dreshkan. She is said to possess medium strength in
the first ten days of the bright half, exceedingly
strong during the next ten days and weak during the
remaining ten days. Should Candr be in the north of
the Grahas, in clockwise motion around the Grahas,
yuti with, or in Drishti to benefics, she gets
strength. She is weak in the initial portion of a
Rāśi, has medium strength in the middle portion and
is strong in the last part. The Full Candr is
strong in all Rāśis.
Notes: See Jataka
Parijata, Ch. II. Candr is strong in Kark and
Vrishabh, on Monday, in her own Dreshkan and
Navamsh, at the end of a Rāśi, when receiving a
Drishti from benefics, in Bandhu Bhava in the case
of a night birth and in her southerly course. The
Full Moon, if not occupying any kind of Sandhis (i.
e. Rāśi Sandhi, Nakshatr Sandhi, Lagn Sandhi etc.),
be strong and receiving a Drishti from other Grahas,
makes the native a king.
Mangal is strong,
when he wins a war between Grahas, while in
retrograde motion, when brilliant (i. e. not
combust), when in Makar, Kumbh, Meen, in his
southerly course, during night, in his own Amsh, in
his own Rāśi, on Tuesday and in the Dreshkan ruled
by him. He has full strength, when on the meridian,
or Karm Bhava. He is strong in the beginning of a
Rāśi, weak in the middle portion and moderately
strong at the end.
Notes: Mangal is
strong on Tuesday, in his own Amsh, in Dreshkan
Meen, Vrischik, Kumbh, Makar and Mesh, during
nights, in the south (Karm Bhava), in his
retrograde motion, in the initial portion of a Rāśi
and in Kark. (See Jataka Parijata. Ch. Il)
Mangal is strong
even in his enemy’s Bhava. See “Bhaumarige Va Bali”
(Uttara Kalamrita).
Budh regains
strength, as soon as he is past the combustion
belt. He is strong in Dhanu, in Kanya and in Mithun,
as Rāśi, or Navamsh and by day and night. He is
also strong in his retrograde motion except, when
eclipsed by Sūrya. Budh is moderately good,
exceedingly strong and weak, respectively, in the
first, second and third portions of a Rāśi. He is
strong in his own Dreshkan and in Mithun.
Notes: Jatak
Parijata in its Ch. II has the following in this
respect: Budh is strong in Kanya, Mithun, on
Wednesday, in Dhanu, but not joining Sūrya; in day
and night, in his own Vargasand in Lagn coinciding
with the middle of a Rāśi. Guru is exceedingly
strong in Dhanu, Meen, Kark, Vrischik and during
the time preceding mid day, in his northerly
course, in his own Dreshkan, in his own Amsh and,
when he succeeds in battle between Grahas. He has
medium strength in the initial part of a Rāśi, is
quite strong in the middle and weak at the end. He
is considered to be strong in retrograde motion in
all Rāśis except in the Rāśi Makar, where he is in
fall. Notes: Guru is strong in Meen, Vrischik,
Dhanu, Kark, own Vargas, mid-day, his northerly
declination, middle of a Rāśi and Kumbh and he is
strong even in his fall. He gives plenty of money,
if in Lagn, or in Karm Bhava. (Jatak Parijata, Ch.
II). Guru in Kumbh gives the same results, as in
Kark (Brihat Jataka, Ch. XVIII, Sloka 13) and hence
is considered equally strong in Kumbh, as in Kark.
While some say, that
a debilitated Grah in retrograde motion is equal to
its being in exaltation, our author does not
subscribe to such view, as is evident from this
Sloka.
Śukr has strength,
if he occupies Sahaj, Ari, or Vyaya Bhava form Lagn.
He is also strong, when in retrograde motion, when
ahead of Sūrya, during the portion of the day, that
follows mid-day, when in exaltation Rāśi and in the
north of Grahas. Śukr has no strength in the
initial portion of a Rāśi, but has it in the
middle, while at the end of a Rāśi, he is only of
medium strength. He is also strong in the company
of Candr, or, when victorious in war between Grahas.
Notes: Śukr is
strong in his exaltation Rāśi, his own Vargas, on
Friday, in the middle of a Rāśi, in Ari, Vyaya,
Sahaj, Bandhu Bhava, in the last third part of day
time, when victorious in war, whileyuti with Candr,
in retrograde motion and, while ahead of Sūrya. (Jataka
Parijata Ch. II).
Śani is strong
during the dark fortnight and also from sunset to
sunrise. He has strength, when in retrograde
motion, also, when in Makar, Kumbh, Tula and in
southerly course. Similar is the case with Śani in
the rising Rāśi, in his slow movement and, when
successful in war between Grahas. He is weak in the
in first portion of a Rāśi, moderately strong in
the middle portion and strong at the end. But, some
say he is strong in all places.
Notes: According to
Jataka Parijata Ch. II, Śani is strong in Tula, his
own Rāśi, in Yuvati Bhava, in southerly course, in
own Dreshkan, on Saturday, in the end of a Rāśi, in
war between Grahas, in the dark half and in
retrograde motion.
Rahu is said to be
strong, when posited in Mesh, Vrishabh, Kark,
Vrischik, or Kumbh, or, when yuti with Sūrya, or
Candr, during Parivesh and at the end of a Rāśi i.
e., when he starts his journey in a Rāśi).
Notes: Rahu is
strong in Mesh, Kanya, Vrishabh, Vrischik and Kumbh.
He is also strong in Karm Bhava. (Jataka Parijata
Ch. II)
Ketu has strength in
the second portion of Dhanu. He is also strong in
Meen, Kanya and Vrishabh and in night, or, when a
rainbow, or a meteor is noticed.
Notes: Ketu is
strong in Kanya, Meen, Vrishabh and Dhanu and, when
a rainbow, or a meteor is noticed (Jatak Parijata).
The Rāśis Mesh, Simh,
Dhanu and Meen give strength to Sūrya, if they
happen to rise, or be on the meridian
simultaneously. In other Bhavas, he is weak.
Notes: Should Sūrya
be in the said Bhavas, which happen to be Lagn, or
Karm Bhava, he is strong. In other Bhavas, as Lagn,
or Karm Bhava, he is not so good.
Slokas 20 to 29 deal
with the strength of the Grahas ih the various
Rāśis, which should simultaneously be that
particular Bhava in the Kundali.
Candr is strong, if
she is in Mithun, Kanya, or Dhanu coinciding with
Lagn. She is strong in Yuvati Bhava, if it is Meen,
or the first half of Dhanu. If she is in Vrishabh,
or in the latter half of Dhanu, as Yuvati Bhava, or
Karm Bhava, as the case may be, she is strong.
Similarly, when in Kark, or in Mithun, as Bandhu
Bhava, she has strength.
Notes: For Kanya
Lagn, Candr in Yuvati Bhava in Meen, or for
Vrischik Lagn in Vrishabh in Yuvati Bhava, for
Mithun Lagn, in Yuvati Bhava in the first half of
Dhanu, for Meen in Bandhu Bhava in Kark, is said to
possess strength.
Mangal is strong in
Lagn identical with Kumbh, or in Yuvati Bhava, if
it is Kark, or Vrischik. He is strong in Karm Bhava
in the first half of Makar, or in Mithun and in
Bandhu Bhava, if in the second half of Dhanu. He is
similarly strong, when his brightness is not
obscured, or, when he is in Dharm in his own Bhava.
Notes: Mangal,
though in fall in Kark, is good in Yuvati Bhava in
the case of Makar natives. Should he in such a case
join Śani, he blesses the subject with a beautiful
and chaste wife. Further, Bandhu and Yuvati Bhava
placement of Mangal, as per the above Sloka shall
not give rise to Kuja dosha. For Simh and Meen
Lagnas, the Grah is good in Dharm Bhava and will
not cause bad effects for the father of the native.
Budh is strong in
Lagn, if in Makar, Simh, or Kark. He is also strong
in his own divisions. Should Dhanu hold Budh in
Bandhu Bhava, then too he is strong. Similarly in
Vrishabh, as Yuvati Bhava, or in Meen, as Karm
Bhava.
Notes: Should Makar
be Lagn and be occupied by Budh, his blemish of
Ari’s lordship is mitigated and simi]arly Vyaya’s
lordship, if in Kark Lagn. For Mithun Lagn, though
he will be fall in Karm Bhava, he will prove
auspicious.
Guru has strength in
Simh, Vrishabh, Mesh, Dhanu, Vrischik and Meen, if
one of these happens to be Lagn, or Bandhu, or Karm
Bhava of the horoscope. Otherwise he is weak.
Notes: Guru rules
Randhr Bhava for Vrishabh Lagn. Hence, he is
adverse for longevity, if he is in Vrishabh, when
it rises in the horoscope. In such circumstances,
Śani should be strong lest the native is short
lived. Or otherwise, Śukr should be stronger than
Guru.
Dr. B.V. Raman, a
powerful Jyotishi has Guru in Karm Bhava in
Vrischik.
Śukr possesses
strength in Simh, Mesh. Kumbh and Vrischik, if
these happen to be Lagn; similarly in Yuvati Bhava,
if at the end of Dhanu, or in (the whole of)
Vrischik. He is strong in the first half of Dhanu
in Karm Bhava. Karm Bhava position in Meen, Simh,
or Vrischik is also good. He is strong also in
Bandhu Bhava in the second half of Makar. He is
strong, if he wins in a war between Grahas.
Śani is strong in
Kumbh, or Tula, if they happen to rise, or be
Bandhu Bhava. Similarly he is strong in Karm Bhava
in Simh, or in Yuvati Bhava in a Rāśi, that does
not rise with hind part.
Notes: The risings
of Rāśis have already been explained in the opening
Ch.. Now, I give below the details of Grahodaya, or
risings of Grahas: 1) Sūrya, Rahu, Mangal and Śani
rise with hind part and hence called Prishtodaya
Grahas. 2) Candr, Śukr and Budh rise with their
heads and hence called Shirshodaya Grahas. 3) Guru
rises in both ways and hence Ubhayodaya Grah.
The Dasha of a Grah
in that particular class of Rāśi will be
beneficial. Suppose a Grah, that rises with its
head is in a Shirshodaya Rāśi, then the Dasha
concerned will be auspicious.
Śani is strong, if
he is in Tula Lagn; see notes under previous Sloka.
Budh and Guru in
Lagn, Candr and Śukr in Bandhu Bhava, Sūrya and
Mangal in Karm Bhava and Śani in Yuvati Bhava enjoy
Dig Bal, or directional strength. According to
Yavanas, all the Grahas are devoid of strength in
Apoklima Bhavas (Sahaj, Ari, Dharm and Vyaya Bhava),
have medium strength in Panaphara (Dhan, Putr,
Randhr and Labh Bhava) and are strong in Kendras (Tanu,
Bandhu, Yuvati and Karm Bhava).
Notes: Directional
strength makes a Grah confer good results during
its Dasha Bhuktis. In the opposite Bhava with
reference to such Rāśis, the Grah has no Dig Bal.
For example, Sūrya has Dig Bal in Karm Bhava.
Should he be in Bandhu Bhava, his Dig Bal is nil.
For full details on such calculations, please see
Dr. B. V. Raman’s Graha and Bhava Balas, or
Sripathi Paddhati, English translation by Shri V.
S. Shastry.
The strength of
Mangal is double of Śani’s. Budh is four times
stronger than Budh. Guru is eight times stronger
than Budh. Śukr has eight times more strength than
that of Guru. Candr is sixteen times stronger than
Śukr, Sūrya has twice the strength of Candr and
Rahu’s strength is twice of Sūrya’s and hence Rahu
is the strongest of the Grahas.
Should Sūrya and
Candr be exceedingly strong, all other Grahas,
though weak, will yield good effects in their
periods.
Notes: The strength
of Sūrya is the most important factor to lend
strength to the entire natus. Sūrya singly in deep
fall, even though other Grahas may be strong, can
reduce the vitality of Kundali. Similarly Candr’s
potentiality is all essential, as it has a notable
bearing on the mind of the person. Should Candr be
in deep fall, all other Yogas become ineffective
(see Jataka Tatwa, Ch. III, Section N). And of
course, Lagn’s strength forms foundational support.
Thus, these are tripod of the horoscope.
Śani, Guru, Mangal,
Sūrya, Śukr, Budh and Candr: This is the order of
the Grahas starting with the distant-most one, as
above (with reference to the earth). Rahu is at the
top most of earth’s orbit. Grahas are strong (i. e
more influencing in nature), if they are on the
lower position of the zodiac. Rahu is strong in the
South, i. e., when he is on the meridian of the
horoscope.
Even, if the Grahas
derive strength in the ways mentioned earlier, they
become weak, if eclipsed by Sūrya. Such weak Grahas
do not give good results in respect of the Bhavas,
(Raja) Yogas and Dashas they are connected with.
Notes: Benefic
Grahas, if combust, do lose their potence, while
malefics become more mischievous. Śani and Śukr are
said to retain their rays even in combustion, as
per Sloka 15, Ch. IV of Uttara Kalamrita.
Strong benefics make
a person fortunate, bright and beautiful. Malefics,
when stronger than benefics, make a person sinful
and a simpleton.
Notes: It is to be
noted, that benefic Grahas should be stronger than
malefics for Yog purposes. In any case, the
strength of malefics is equally important, as each
has its own Karakatwas; for example Śani though a
natural malefic should be strong for longevity. If
he is weak, the subject cannot enjoy longevity and
all Raj Yogas then will be equal to a painting sans
canvas.
Thus ends the 3rd
Ch. entitled “Evaluation of Strengths of Grahas” in
Horashara of Prithuyasas, son of Varah Mihira.
Should Candr in her
transit pass through an Upachaya Bhava (i.e. other
than Sahaj, Ari, Karm and Labh Bhava) in a female’s
Kundali and come in Drishti to, or in yuti with
Mangal, it leads to her menses and is congenial for
conception.
Notes: A girl can
attain puberty, if Candr transits Lagn, Dhan,
Bandhu, Putr, Yuvati, Randhr, Dharm, or Vyaya Bhava
from her natal Lagn and receiving a Drishti from
transit Mangal. A sexual intercourse in appropriate
time, as above can also lead to conception. Candr
and Mangal signify water and fire in order and also
blood and bile, respectively. Mesh indicates
pituitary glands and Vrischik rules ovum; both
Rāśis are of Mangal. When Candr is in Sahaj, Ari,
Karm and Labh Bhava, ovum cannot cause conception
and hence its position in Anupachaya is indicated.
A different condition for conception is, that the
same Candr should be in Sahaj, Ari, Karm, or Labh
Bhava from the Lagn and receive a Drishti from a
male benefic (i.e. only Guru). The female, should
of course be in a suitable condition, as laid down
in the next Sloka.
In respect of women,
thirteen nights after (mensural) bathing (from the
5th day of menses through the 17th
day), they become fit to conceive. This does not
apply to female children and old women (who have no
menstrual course), sickly women and barren women.
Notes: Sixteen
nights after the menses are declared fit for
conception according to Ch. 3 of Jataka Parijata.
First four days are of course unfit, when there
will be mensural flow. But western medical
researchers feel, that the week preceding a
mensural course is more effective for purpose of
conception.
To bear an issue,
the sexual intercourse should take place, when
Candr is in an Upachaya in reference to her Rāśi
Kundali and receives a Drishti from a male benefic,
or ascend with it.
Notes: As per Sloka
1, the transit Candr should be in Anupachaya from
natal Lagn and be in Drishti to Mangal, while, as
per this Sloka Candr during intercourse slhould be
in Upachaya and receiving a Drishti from a male
benefic, Guru. Sūrya and Śukr in own Navamshas and
in Upachaya from Lagn/Candr in a male’s Kundali and
Candr and Mangal in own Navamsh and in Upachaya
from Lagn for a female can lead to conception.
Should sexual union
take place, when Sūrya, Candr, Śukr and Guru are in
own Rāśi, or Navamshas, it leads to the birth of a
son. Similar result occurs, if these Grahas bare in
Lagn (at the time of intercourse) and receive a
Drishti from, or are yuti with Mangal.
Notes: Whatever is
being stated in this Ch. is with reference to
Nisheka Lagn unless otherwise mentioned to the
contrary.
Should Guru be in
Lagn, Putr, or Dharm Bhava, or in his own Rāśi, or
Navamsh and the week day auspicious, then the
conception obtained thus becomes exemplary.
The under mentioned
Yogas prevailing at the time of intercourse lead to
conception of a male child: a) Yuti of Lagn’s lord
and Putr’s lord; their mutual aspect, or exchange
between them; b) Strong Śani in odd Bhavas other
than Lagn; c) Budh in Putr Bhava without being in
yuti with of, or in Drishti to others; d) All the
male Grahas in Ari Bhava and, or Labh Bhava, while
Putr’s lord is strong; e) All Grahas in odd Rāśis.
Notes: The
involvement of an odd Rāśi is essential, as they
are male ones, so that a male issue is obtained,
vide points b) and e) above. The conceptional Lagn,
Guru, the luminaries and Śukr being strong and in
an odd Rāśi can also lead to birth of a son. As the
conception time is difficult to be obtained, one
can safely depend upon Prashn Kundali, or Janm
Kundali. Should Candr and Śukr be chiefly
important, there will be birth of a female.
The following
combinations (at the time of intercourse) lead to
birth of a female issue: a) Candr and Śukr together
in Putr, or Karm Bhava; b) Candr and Śukr in their
own Rāśis and, or Navamsh; c) Rahu rising and
receiving a Drishti from Candr, or vice versa. d)
Śukr in Candr’s Hora, or in Kendr from Lagn.
Notes: Śukr should
preferably be in Vrishabh Vargas, as it is his
female Rāśi. Tula is a male Rāśi.
Should Budh be in a
dual Rāśi coinciding with Lagn, or, when a dual
Rāśi is Lagn and in Drishti to Budh, or Budh is in
Karm Bhava (at the time of intercourse), birth of
twins is indicated. The sex of the children can be
guessed by the Rāśi and Navamsh involved.
Notes: Budh is an
important Grah in the assessment of twin birth. And
Mithun Rāśi ascending can lead to twin birth.
Further, if Sūrya and Guru are posited in Dhanu, or
Mithun in any Bhava, especially, as Putr Bhava,
birth of twins is indicated. Candr and Mangal in
Meen, or in Kanya receiving a Drishti from Budh
lead to the same effect. According to Ramadayalu’s
Sanketa Nidhi, Ch. 11, Sloka 3, when Sūrya is in a
quadruped Rāśi and other Grahas in dual Rāśis with
strength it indicates twin birth.
The following
positions (at the time of intercourse) doubtlessly
lead to birth of twins: a) Both Candr and Śukr in
even Rāśis, or in dual Navamshas (in female Rāśis,
like Vrishabh, Kark etc., or in Mithun Navamsh and
its Kendras); b) Budh in Lagn, while Mangal and
Guru are in odd Rāśis.
Notes: The first
combination can lead to birth of two female issues,
as Candr and Śukr are female Grahas. The latter
combination is capable of giving two male issues,
as Guru and Mangal are masculine Grahas.
Should Lagn and
Candr be in even Rāśis and receive a Drishti from a
strong Grah, then there are twins in the womb (one
female and one male). Similar results follow, if
Candr and Śukr are in even Rāśis, while Guru,
Mangal, Budh and Lagn are posited in odd Rāśis, or
in dual Rāśis and are with strength, (Slokas 21 and
22, Ch. 8 of Saravali, my English translation)
Incidentally, from the said Ch., we see below the
combinations of Grahas for birth of triplets: The
following Yogas prevailing at the time of Adhana
lead to birth of triplets: a) Budh remaining in
Mithun Navamsh giving a Drishti to a Grah, who also
falls in a dual Navamsh; b) Budh remaining in
Mithun Navamsh giving a Drishti to a dual Rāśi,
which ascends; c) Budh in Kanya Navamsh giving a
Drishti to a Grah falling in dual Navamsh; d) Budh
in Kanya Navamsh giving a Drishti to a dual Rāśi,
which ascends. e) Budh in Mithun Amsh giving a
Drishti to a Grah in Mithun Amsh, or Dhanu Amsh; f)
Budh in Mithun Navamsh giving a Drishti to Lagn,
which falls in Mithun Navamsh, or in Dhanu Navamsh;
g) Budh in Yuvati Bhava giving a Drishti to a Grah
in Kanya/Meen Navamsh, or giving a Drishti to such
Lagn Navamsh.
Combinations a) and
b) lead to birth of triplets one female and two
males. Combinations c) and d) cause birth of
triplets consisting of two females and one male.
Combinations at e) and f) cause three male
children, while Combinations at g) indicate birth
of three female issues.
Jataka Parijata, Ch.
III quotes more combinations for birth of triplets,
which the reader may consult.
For birth of more
than three issues, here is a combination: Dhanu
Lagn in Vargothama, while all Grahas with strength
being in any Rāśi, but in Dhanu Navamsh. The said
Lagn should, however, receive a Drishti from Budh
and Śani (see Sloka 25, Ch. III, Jataka Parijata).
From the above, we
can take a clue, that Budh and Śani are chief
Grahas connected with birth of twins, triplets etc.
If one of them is strong and auspiciously posited
in Putr, or Dharm Bhava at birth, in exaltation,
own Bhava and the like, then twins etc. are to be
expected. If Śani is adverse, in Putr Bhava, it is
not good for issues.
Should Sūrya and
Candr be in mutual Drishti in day time or, if Budh
and Śani be so in the night (during the time of
intercourse), the child born will be neither male
nor female.
Notes: According to
Shastras, intercourse in day time is not congenial
for progeny. Śani and Budh both being neuters will
only push such a child.
The (child-yielding)
Yogas mentioned will be futile for the couple
without virility, just as the blind are devoid of
many qualities (i.e. advantages).
Notes: The Sloka is
suggestive of the fact, that irrespective of
promising combinations of Grahas at the time of
intercourse, one should have good Putr·Bhava/Putr’s·lord.
Unless the promise for progeny is from the natal
horoscope, such indications from Adhana are of no
effect.
During the first
month of conception, the embryo will only be in the
form of ogulated blood and (the development) is
ruled by Śukr. Mangal presides over the second
month, while it takes the form of a seed (like
Pingaka, or Pingaksha seed). In the third month it
transforms into a sprout and is ruled by Guru;
marrow and bones are added in the 4th
month ruled by Sūrya; development of skin, fat and
blood takes place in the fifth month under the
rulership of Candr; Śani takes over the process of
growth of limbs in the sixth month; senses occur to
the child under the rulership of Budh in the
seventh month hunger and thirst are felt in the 8th
month, which process is controlled by Lagn’s lord
of Nisheka (i.e. the Grah ruling the moment of
intercourse, that led to conception) and Candr
rules the ninth month, when the child develops
excitement and moves in the womb of the mother. The
10th month is ruled by Sūrya preceding
the delivery.
The foetus will
progress according to the disposition of the months
concerned (i.e. the respective lords, as mentioned
in 4-15 to 4-19) and the delivery of the child
should be predicted after making a thorough study
of all the conditions.
Notes: Should the
Grah concerned be afflicted in transit, when the
foetus is undergoing various developments, the
particular process is not safely taking place. For
example, if Budh is combust, be eclipsed by Rahu
etc., in the fifth month, then the child will not
develop its intelligence well. Should Sūrya be
afflicted in the 10th month, for
example, be caught in an eclipse, the delivery may
be delayed beyond due date, or it may be very
difficult, as against a normal one (See Sloka 21).
Should any
particular month’s lord be afflicted, or defeated
in war between Grahas, or combust in Sūrya, the
particular process will not progress and there may
not be smooth delivery.
If the Nisheka
Lagn’s lord is posited in a movable Rāśi, the child
will be born in the 10th month; if it be
in a fixed Rāśi, the delivery will be in the 11th
month and a dual Rāśi will delay the delivery to
the 12th month.
Notes: The number of
days in that particular month will depend on the
degrees traversed by the said Lagn’s lord. Suppose
the Nisheka (Prashn) Lagn’s lord is in Kark 15 (a
movable Rāśi), then delivery may take place around
the 15th day in the tenth month.
However, Shuka Jataka says, that delivery shall be
in the 9th, the 10th, or the
11th month, as Lagn is movable, fixed,
or dual.
Whatever have been
described earlier in connection with Nisheka Lagn
are equally applicable to Lagn prevailing at the
time of a query (i.e. Prashn Lagn) regarding the
child in the womb. If the Prashn Lagn falls in an
odd Rāśi and is yuti with of, or in Drishti to a
male Grah, the child in the womb is male.
Should the querist
touch the right side of his body, or touch another
man, or utter words of masculine gender, then it
can be concluded, that the child to be born is
male. Should the Prashn Lagn receive a Drishti
from, or is occupied by female Grahas, it is a
female child.
The following four
principles may be noted: 1) Find out, which is
stronger between Lagn and Candr at the time of a
query and the related Dwadashamsh. When Candr (the
month being appropriate for delivery) transits such
a Rāśi, as indicated by the number of Dwadashamshas,
counted from that particular Dwadashamsh position,
delivery will take place. 2) Alternatively, note
the Navamsh occupied by Candr at the time of query.
Should Candr in transit reach the 7th
Bhava there of, delivery may take place. 3)
Delivery may also take place, when Candr transits
the Bhava of such Navamsh lord. 4) Ascertain the
fraction of the Prashn Lagn with reference to its
total duration and note whether it is a day Rāśi,
or night Rāśi. If it is a night Rāśi, delivery will
take place in the day time after such a time of
fraction (past sunrise) and, if it is day Rāśi,
delivery will take place after sunset after the
lapse of such a fraction of time. Should Bandhu’s
lord be endowed with strength at the time of query
and enjoy auspicious Yogas, predict comfortable
position for the child in the womb.
Notes: Rule 1: Note,
which is stronger, whether Lagn, or Candr (in
Nisheka, or Prashn). Suppose Lagn is stronger and
in the 7th Dwadashamsh of Mesh, i.e.
between 15 00’ - 17 30’. It is in Tula Dwadashamsh.
Note the possible month of delivery, as mentioned
in Sloka 22 supra. When Candr in transit reaches
Tula Rāśi, delivery can be expected. Rule 2: This
is simple and is applicable to Prashn. Rule 3:
Same, as Rule 2. Rule 4: Instead of proceeding with
fraction of duration the Prashn Lagn has completed,
we can easily proceed by the longitude the Prashn
Lagn Sphuta has obtained. Suppose the Prashn Lagn
is 3 degrees in a certain Rāśi. That is, it has
completed one tenth of the Rāśi. If it is a night
Rāśi, note the day duration on the possible day of
birth and predict birth to be after one tenth of it
has passed from sunrise. The reverse should be true
for a day Rāśi, i.e. birth will be after one tenth
of the night following sunset. Mesh, Vrishabh,
Mithun, Kark, Dhanu and Makar are night Rāśis and
the rest are day Rāśis (Sanketa Nidhi, Ch. 7, Sloka
13). Also see my English translation of Saravali.
Thus ends the 4th
Ch. entitled “Nisheka Janmadhyaya” in Horashara of
Prithuyasas, son of Varah Mihira.
The evils to the
parents and the characteristics of birth time along
with circumstances leading to (infant) death are
dealt with in this Ch..
The Grahas in the
first six Bhavas yield good results (directly to
the native), while those in the second half of the
zodiac yield indirect results.
Sūrya and Candr
represent father and mother, respectively, of the
living beings. After assessing strength and
weakness of the two Grahas predictions should be
made about parents.
Notes: According to
Brihat Jataka, Ch. IV, Sloka 5, Sūrya and Śukr
indicate father and mother of the native for day
birth and Śani and Candr play these parts,
respectively, for night birth. The same view is
expressed in Phala Deepika (Ch. II, Sloka 22) and
also in Saravali.
In this context, an
important principle is to be noted from Sanketa
Nidhi, Ch. II, Sloka 25. Note the pair of the
Grahas concerning the father and the mother in a
day birth, or night birth, as the case may be. The
effect will be full, if the birth is in the
beginning of day, or night, as the case may be; the
effects will be medium, if the birth is in middle
portion and almost little in the concluding
portion. For example, a person born in the
beginning of night, or day will enjoy full results
in regard to parents, while a person born at the
end of day, or night will have little results in
the same respect. (This will also depend to an
equal extent on the Grahas concerned).
Should Sūrya receive
Drishti from malefics and join them, or remain in
their clutches hemmed between them, then evil is
portended to the father of the child thus born.
If there are
exclusively bad Grahas in the 6th and
the 8th, or in the 4th and
the 8th from Sūrya, without help from
benefics, then evil is indicated to the father.
Should Sūrya in
Mesh/Vrischik Navamsh receive a Drishti from Śani
(in the Rāśi Kundali), the elder brother, or elder
sister, or the father of the child is extinguished.
Notes: Sūrya in Tula
in Vishakah first quarter (i.e. Mesh Navamsh) and
receiving a Drishti from Śani will cause special
effects in regard to father’s death. Śani, or Sūrya
related to Labh Bhava will have a telling effect on
the elder brother, or elder sister of the native,
in the combination mentioned in the verse.
The child will not
see its father, if Mangal is in Bandhu Bhava, or in
Dharm Bhava and falls in the Navamsh of Simh, (Makar,
or Kumbh), without receiving a Drishti from Guru,
or Śukr.
On the same lines,
through Candr, the evils to mother can be known.
If Candr is waning
and has only malefics in the 5th, or the
9th from her, but is without benefic’s
association, the child will be deprived of its
mother.
Śani and Mangal in a
Kendr of Candr (either jointly, or separately) and
in one Navamsh will give two mothers to the child
to live with.
Notes: “Two mothers”
may be interpreted, as one having a step-mother.
Alternatively, he may be brought up by another
lady, who is equal to mother.
It is by the
strength, or weakness of Śani and Mangal, that the
birth takes place in the house of the father and
the mother, respectively. Should Lagn’s Lord be
strong, father’s place will be birth place.
Notes: It may
further be noted, that, if Pitru Karak Grah is
strong, birth would have been in father’s place
and, if Matru Karak is strong, birth is in the
place of the mother. Jataka Tatwa (Vide II, B-21)
says, that delivery will take place in the house of
the father, the mother, or other relatives, as
indicated by the strongest Grah.
If Sūrya occupies a
movable Rāśi in Rāśi and in Navamsh Kundali, the
father of the child was away (at time of birth).
Should Sūrya give a Drishti to Lagn, it is not so.
If Candr is in a similar state, the father should
be declated to have been away at the time of birth
of the child.
If Guru occupies his
debilitation Rāśi, while Candr is in a Rāśi Sandhi,
or Amsh Sandhi and other benefics join malefics,
the child born will be dumb and dull witted.
Notes: Amsh Sandhi
is the end of a quarter of Nakshatr. That is,
Candr’s position should be at an area of 3 20’ (or
close to it), or multiples there of, in any Rāśi.
The combination cited will more apply fit a Dhanu
native, as Guru will be fall in Dhan Bhava. Even,
if Guru, or Budh in fall in Dhan Bhava, while the
other one of them yuti with Rahu will cause
dumbness. Should Dhan’s lord in such a case be
strong and well placed, then the defect will not
come to pass. Note, that Dhan Bhava rules one’s
speech.
If Dharm and Bandhu
Bhava have malefic occupation wlile Lagn’s lord is
weak and yuti with Mangal, or receives a Drishti
from him, the child’s father was sick at the time
of its birth.
Should Śani be in
Simh Navamsh and receives a Drishti from Sūrya, the
father was in a miserable state at the tlime of the
birth of the child. Śani in Randhr, or Vyaya Bhava
and in Si |
