Mars
Jupiter vargas do not figure at all. Therefore the requisite of Jupiter controlling the three
vargas in the Santana yoga sphuta does not apply here.
If the vargas of Jupiter exceed three, then there will be more than 6 sons.
Stanza 149. Take the Drekkana lord of Santana yoga sphuta. When he is debilitated
or in an unfriendly sign, loss of children should be predicted in the following manner: If the
expired portion of the longitude of this lord in the Rasi is 5 degrees, the eldest son will die;
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if it is 10 degrees, the 2nd son will die; in this way, calculate till the end of the sign.
If the Navamsa of Yoga Sphuta is Taurus, Leo, Virgo to Scorpio, the native will not
have any children.
NOTES
The stanza is simple to understand. Just as the lord of the Drekkana is taken, the Santana
yoga sphuta may also be taken.
Stanza 150. If in the Santhana yoga sphuta, three vargas are held by Mercury and
Saturn there will be birth of twins. If these planets are weak, the twins will die.
Stanza 151. The sum of the longitudes of Mercury, Saturn and the lord of the 5th
multiplied by 5, gives Datta Sphuta. If this occupies a solar sign and a lunar Navamsa and
is associated with or aspected by malefics, a child will be adopted. If the above sphuta
stands in a lunar Rasi and a solar Navamsa, then no child will be adopted.
Stanza 152. If the Datta Sphuta is afflicted by nava doshas, the person will have no
sons, not even adopted ones.
Stanza 153. When Jupiter transits the Santana Jeeva Sphuta sign and its trines, the
child will be born. But this will happen only when Gulika occupies the first half of the
zodiac. When Gulika occupies the 2nd half, the issue will be born when Jupiter traverses
the Navamsa Rasi of Santhana Jeeva and its trines.
Find out the Navamsa of the sum of the Gulika Sphuta and Yamakantaka.
According as this Navamsa is odd or even the issue is a male or female.
Stanza 154. The Navamsa Rasi of the Yoga Sphuta is important in determining the
sex of the child. According as it is odd or even, the issue will be a male or a female.
Stanza 155. Add up the Santana Guru Sphuta, Yamakantaka and Santana Gulika.
Multiply the total by 81. Find out the Nakshatra of the resulting figure. The birth of the
child takes place when this Nakshatra or its trines is transited by the Moon.
NOTES Santana Gulika is obtained by multiplying Gulika by 5.
Stanza 156. In this chapter, the question of 'issues' is explained in many ways. When
it is found that one will have no issue or the issue will die, suitable remedial measures as got
from Santana Tithi should be adopted. Suitable advice should be given if the adoption of a
son or birth of a son by a second marriage is indicated.
Stanza 157. If the birth of a son is shown, the time of birth should be fixed by noting
the transit positions of Jupiter, Saturn, the Sun or the Moon. If the query concerns a
pregnant woman the sex of the issue also should be definitely predicted.
Stanza 158. I have described above "Santhana Prasna" in great detail basing it on
the writings of ancient sages so that the question may be clearly approached in as many
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ways as possible.
Thus ends the Chapter XVIII
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CHAPTER XIX
Issues According to Birth Horoscope
Stanza 1. Now we shall describe how the details regarding progeny — their numoer,
their time of birth, etc., and if there are no issues why it is so, etc., can be read from
horoscopy.
NOTES
This chapter deals mainly with methods to forecast details about children on horoscopy.
The previous chapter has given methods based on Prasna.
Stanza 2. If the Moon occupies an anupachaya sign in the wife's horoscope and is
aspected by any one planet, she will bring forth a child. If the Moon occupies an upachaya
sign and is aspected by strong benefic planets, she will have children, provided remedial
measures are performed. In the husband's horoscope, the Moon in a upachaya sign
associated with good planets indicates children. If the Moon is in an anupachaya sign with
an aspect of a planet, a child will be born only after the due performance of remedies. If,
however, in the wife's chart the Moon is in anupachaya and in the husband's chart the
Moon is devoid of benefic aspects, there will be no issue.
Stanza 3. There will be no issue if there is no strength for kshetra (in the female
horoscope) and beeja (in the male horoscope). Hence an examination of these is necessary.
Stanza 4. The strength to impregnate is contributed by the Sun, while Venus governs
semen. If these two occupy odd signs and odd Navamsas and are strong, the male has
"beeja strength" and he is capable of impregnating women. In a women's horoscope, Mars
governs the nature of blood and the Moon controls the capacity to bear children. If these
two occupy even signs and even Navamsas, the female has the kshetra strength to bring
forth issues.
NOTES
If Mars and the Moon are not strong, the woman will not bear children. If there are some
good qualities and weak qualities for these planets, children will be born only after the necessary
remedial measures.
Stanza 5. Divide the expired portion of the asterism occupied by Jupiter in ghatis
and vighatis by 5 and note down the resulting signs, etc.
Similarly treat the expired portion of the asterism occupied by the Sun and Venus. All
these three added together give Beeja Sphuta. Likewise deal with the expired portion of the
asterisms occupied by Mars and the Moon. To these add the result got from the asterism
occupied by Jupiter, Kshetra Sphuta is obtained.
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NOTES
The average time taken by the Moon to pass through an asterisin (13° 20' or 200') is
about 60 ghatikas, which means the time required is about 4.5 ghatis per degree of longitude.
This velocity is to be used according to the author in calculation of Beeja Sphuta and Kshetra
Sphuta.
Suppose Jupiter is in 12° 2' of Scorpio, which means he has covered 8° 42' in the
constellation of Anuradha. The equivalent in ghatis for this is 8°.7 x 4.5 = 39.15 ghatis.
Therefore the expired portion of the asterism in which Jupiter is placed is ghatis 39.15.
Dividing this by 5, we get (39.15/5) = 7.83 or 7s 24°.9
= Scorpio 24°.9 as the Beeja longitude of Jupiter.. Similarly calculate for other planets
and find out the Beeja and Kshetra Sphutas. It will be seen that in a male horoscope Jupiter, the
Sun and Venus are involved while in the female horoscope Jupiter, Mars and the Moon are
involved.
Stanza 6. If Beeja Sphuta occupies an odd sign and an odd Navamsa and is aspected
by or associated with benefics, it is considered as strong. If otherwise, it is weak.
Stanza 7. If Kshetra Sphuta occupies an even sign and an even Navamsa and is
aspected by or associated with benefics, it is strong. If otherwise, it is weak.
Stanza 8. If the vargas occupied by these two are owned by benefic planets, they are
good; if owned by malefics, they are bad. If Rahu aspects or associates with Kshetra
Sphuta, childlessness or loss of children will be due to the fury of the serpent god. The
aspect or association of Gulika brings about trouble from Pretas. Saturn indicates sins
committed in past life. Mars shows trouble from enemies or deities like Bhairava or
Chamundi.
Stanza 9. Beeja Sphuta should be calculated in the horoscope of a male. Kshetra
Sphuta should be worked out in a female's horoscope. In horary, both Beeja Sphuta and
Kshetra Sphuta should be worked out. In fixing time, all these four Sphutas should be
made use of.
Stanza 10. We have given one method of calculating Beeja and Kshetra Sphutas.
There are other methods also given here, just for the sake of confirmation got by agreement
of different views.
Stanza 11. In the male's horoscope, Beeja Sphuta is the sum of the longitudes of the
Sun, Venus and Jupiter. In the female's horoscope, the Kshetra Sphuta is the sum of the
longitudes of the Moon, Mars and Jupiter. If Beeja and Kshetra occupy odd signs and
Navamsas and even signs and Navamsas respectively, they are said to be strong. If malefics
or neutral planets join or aspect the same, the strength of these is reduced. Again, malefic
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planets in the 5th from Beeja and in the 9th from Kshetra render them weak. Neutral
planets weaken the Beeja and Kshetra, while benefic planets strengthen them.
NOTES
Here in this verse, the word "Parasu" means, 9th house from Kshetra. The worked "te"
(*) refers to malefic planets. "Athra" means the aspect or association of Beeja and Kshetra
Sphutas. Mercury is neutral and not to be included amongst benefic planets.
Stanza 12. Note the expired portion in Ghatis of the asterisms occupied by Beeja
and Kshetra. Divide the Ghatis and vighatis by 5. The longitudes so obtained are two
sphutas called Beeja Sphuta and Kshetra Sphuta. This is according to some (Pakshantara).
NOTES
In this connection reference may be made to notes under stanza 5.
Stanza 13. Determine the Pakshantara Sphutas and judge their strength by
applying the same rules as before. Panchaka is to be worked. If this Sphuta occupies the
1st, 4th, 5th, 7th, 9th, 10th houses, children will be born during the first part of his life. If it
occupies the 2nd, 8th or 11th, he will have children during the middle part of his life. If it
occupies 3rd, 6th and 12th, children will be born during the last part.
Stanza 14. If these are partially strong but aspected by benefics, the native will have
children after performing the necessary Prayaschittas (remedial measures).
Stanza 15. The weakness of Beeja and Kshetra is due to two reasons, viz., (1)
internal and natural and (2) external. Internal weakness is due to the dislocation of the
three humours vatha, pitha and sleshma. The remedy for this is medical treatment and the
performance of other remedial measures. As these are due to sins committed in previous
births, these remedies, viz., japa and daana besides medical treatment if done properly, will
remove the evil and children will be born. This is the opinion of ancient Seers.
Stanza 16. If the trouble is external, it is due to the hidden attack of rakshasas,
yakshas and paisachas or the invisible influence of the curses of Brahmins or Devas.
Having ascertained the source of the trouble, the requisite 'karmas' or rituals should be
performed.
Stanza 17. The question of issues can also be considered by an examination of
Santana Graha Sphuta.
NOTES
How they are to be worked out is given below.
Stanza 18. Multiplying the longitudes of planets by 5 we get Santana Graha
Sphutas. Total the sphutas of Santana Sun, Santana Moon and Santhana Jupiter and the
result is Santana Trisphuta. If this Thrisphuta falls in the 3rd or 5th or 7th asterism from
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the birth star of the native, or the 88th or the 108th quarter from the radical Moon or the
6th or the 8th or the 12th house from the ascendant, there will be no issue. Examine the
horoscopes of the husband and the wife. If this yoga is found, then there will be no issues.
If, however, this yoga obtains in one of the horoscopes, the birth of an issue is possible by
suitable remedial measures.
Stanza 19. If Trisphuta falls in the 3rd, 5th or 7th asterism from the birth star or
88th or 108th quarter from the radical Moon and if this asterism happens to be a male one,
the male issue will die. If it is a female star, the female issue will die. If Santhana Mars and
Santhana Saturn fall in th e same Trisphuta, no issue will be born.
NOTES
The 88th or 108th quarter from the radical Moon give similar results.
Stanzas 20 and 21. According as the Santhana Sun or the Santhana Moon or both
occupy a kendra from the Thrisphuta, an issue will be born to the 1st wife, or the 2nd wife
if he remarries, or to the first wife after 2nd marriage. Jupiter or Venus in a similar
situation denotes respectively that the native will marry a third and a fourth wife to both of
whom issues will be born. The absence of issue will be due to the curse of Pitrus or serpents
according as Saturn or Rahu occupies the 5th, 7th or 9th from Trisphuta. Remedial
measures should be prescribed on the basis of the asterism of the Trisphuta. If it falls
within the 8th asterism from Venus, Durga should be worshipped. If it falls within the four
from Rohini, Gana Homa should be prescribed. If within seven constellations from Pushya,
Sarpa Bali should be prescribed. And if the Trisphuta falls within 8 stars from Swati
feeding of Brahmins should be done on days ruled by the constellation of Sravana.
NOTES
These two stanzas are a bit confusing. However as I have understood them after
consultation with a learned Panikkar, the following are to be noted.
We have already learnt how to arrive at Santana Trisphuta (or Trisphuta as referred to in
these two stanzas). This is obtained by totalling five times the longitudes of the Sun, the Moon
and Jupiter. (1) If this Thrisphuta star is the 3rd, 5th or 7th from birth star; or if it happens to fall
in the 88th or 108th quarter from the radical Moon's position, the issue will die. The sex of the
issue will be according to the masculine or feminine nature of the Thrisphuta star.
The birth of children is again rendered possible by marrying upto 4 wives which in the
present social set-up is impossible. Hence in the application of the other combinations one must
use one's skill and interpretative ability.
Stanza 22. The following combinations indicate extinction of family: (1) Malefics
occupying the 4th; Venus in the 7th and the Moon in the 10th; (2) all malefics posited in the
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1st, 5th, 8th and 12th houses; (3) all malefics occupying the 4th, Mercury and Venus in the
7th and Jupiter in the 5th.
Stanza 23. It is said in Sarvartha Chintamani that if an evil planet occupies the
ascendant, the Moon is in the 4th and the lord of the ascendant is in the 5th and the lord of
the 5th is weak, the family will be extinguished.
Stanza 24. If malefics are in the 12th, 5th and 8th from the ascendant; if Jupiter and
the Moon occupy the ascendant; if either Mars or Saturn is in the 7th; if all the malefics
occupy the 4th; the Moon is in the 5th; and malefics occupy the 1st, 4th and 12th houses,
the family extinction takes place.
NOTES
Four combinations are listed in this stanza. For family extinction one of these
combinations should be present.
Stanza 25. The family becomes extinct if the 5th house is aspected by malefics and is
devoid of benefic aspect; the total number of bindus in the 5th house does not exceed 25 in
Sarvashtakavarga; the 5th house happens to be an even sign; the lord of the asterism of
Jupiter occupies the 5th house.
NOTES
Four combinations are listed in this stanza for the extinction of one's family.
(1) Malefics aspect the 5th house, devoid of benefics;
(2) total number of bindus in the 5th house in the Sarvashtakavarga is not more than 25;
(3) the 5th house is an even sign; and
(4) the lord of the constellation in which Jupiter is placed is in the 5th house.
Stanza 26. In the last stanza, some combinations have been detailed. If only one
combination is present, the absence of issue is due to stomach complaint; if two, the trouble
is due toievil forces; if three, it is the result of these two causes. Hence remedial measures, if
done properly, can give issues. If all the yogas are found, the native will have no issue.
Stanza 27. Under the following three combinations, there will be no birth of issues:
(1) lord of the ascendant, lord of the 5th, Jupiter and lord of the 7th are all very weak; (2)
lords of the 5th from the ascendant, the Moon and Jupiter are all devoid of benefic aspects,
(3) the 5th house has no benefic aspects but is heavily afflicted.
Stanza 28. The 5th house is occupied by malefics; the lord of the 5th is debilitated
and unaspected by benefics; or Mars occupies the 7th; the Moon and Venus join together.
These combinations indicate absence of children.
Stanza 29. If the waning Moon occupies the 5th and malefics are posited in the 1st,
7th and 12th, the native will have neither wife nor children.
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Stanza 30. If the lords of the ascendaat and the Moon-sign, Jupiter, the 5th house,
the 7th house are extremely weak; these and 'Yama-kantaka' occupy the 6th, 8th or 12th;
the 5th house is aspected by or associated with malefics; if the eunuch combinations are
present; if Santana Thithi falls after the 8th day of the dark half of the Moon; if in Jupiter
Ashtavarga the 5th house from Jupiter has a small number of bindus, the native will be
issueless. He will not even have an adopted son.
NOTES
Stanzas 27 to 30 outline combinations where birth of progeny is ruled out. These are:
1. If the Ascendant lord, 5th lord, Jupiter and 7th lord are all weak.
2. If the respective 5th lords from the Ascendant, the Moon and Jupiter receive no benefic
aspects.
3. The 5th house has no benefic aspects but is afflicted malefics.
4. The 5th house is tenanted by malefics.
5. The 5th lord is debilitated and is not aspected by any benefics.
6. Mars is in the 7th.
7. The Moon and Venus are together (this combination seems ambiguous).
8. The waning Moon occupies the 5th and malefics are in the 1st, 7th and 12th. This
combination not only rules out issues but also a wife.
9. The Ascendant lord, the Moon-sign lord, Jupiter, the 5th and 7th houses are extremely
weak.
10. The factors given in (9) plus Yamakantaka occupy the 6th, 8th or 12th.
11. The 5th house is aspected by or associated with malefics.
12. Eunuch combinations are present.
Readers are referred to the Notes under Chapter XVIII stanza 146.
13. Santana Tithi falls after the 8th day of the dark half of the fortnight.
14: The 5th house from Jupiter in Jupiter Ashtakavarga has a small number of bindus.
In combinations 9 to 14, even an adopted child is ruled out.
At least a few of these combinations are bound to appear in the charts of childless
couples.
Let us see which of the combinations listed above are found in this chart.
Combination (7) Lagna lord Mars though in the 11th is with Ketu hemmed in between
malefics; 5th lord Jupiter is in debility with no benefic aspects, karaka Jupiter also is weak
without benefic aspect. The 7th lord Venus also is in an inimical sign without any good aspect.
Combination (2) is partly present as Jupiter who is the 5th lord from both the Lagna and
the Moon and Venus (the 5th lord from Jupiter) receive no benefic aspects.
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Example:
Rahu
Jupiter
RASI
Saturn
Lagna
Moon
Venus
Sun
Mercury
Ketu
Mars
The chart above is of a native who died childless.
Combination (3) also holds good as the 5th is occupied by Rahu without any benefic
aspects.
Combination (4) and (5) also apply here.
Combination (7) applies but its logic is not very clear.
A large number of these combinations appearing in the chart explain the absence of
progeny.
Stanza 31. If the lords of the ascendant and the Moon sign are strong; when they,
Jupiter, and the 5th and 7th houses and Yamakantaka are favourably disposed; when the
5th house is well situated; when the 5th house in Jupiter Ashtaka-varga has a good number
of bindus, when Santana Tithi falls in the bright half, birth of children is indicated.
Stanza 32. If the combinations given above are found to be mixed, children can be
had by suitable remedial measures.
Stanza 33. In. horoscopy also Santana Tithi can be looked into and the prospects for
children ascertained. Such is the view of the seers. Hence how it is to be done is explained.
Stanza 34. It is to be assumed that at sunrise each day the (imaginary) Sun and the
(imaginary) Moon are posited at the end of Aries and the middle of Sagittarius respectively.
The Sun is presumed to move backwards and the Moon forwards at the rate of 50 vighatis
in each sign.
Stanza 35. Multiply the longitudes of the Sun and the Moon calculated according to
the above method by 5 and the positions of Santana Sun and the Santana Moon are
obtained. Then the Santana Tithi is to be obtained by deducting the Santana Sun from the
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Santhana Moon. If the tithi falls in the bright half, the birth of a child is favoured.
NOTES
Determination of Santana Sun and Santana Moon: Method:
35 gh 40 vgh = 2140 vighatis after sunrise.
(a) Divide the time of birth (in ghatis from sunrise) by 50.
(b) Quotient - x.
(c) Expunge multiples of 12 from x to get y.
(d) 13 signs - y = Sun.
(e) Sun x 5 = Santana Sun
(f) y + 8 signs 15 degrees = Moon
(g) Moon x 5 = Santana Moon
(h) Santana Moon — Santana Sun = Santana tithi Example: Time of birth or of query =
35-40 ghatis from sunrise.
35 gh 40 vgh = 2140 vighatis after sunrise. (a) 2140 / 50 = 42 40/50 (b) x = 42 signs 24°.
Expunging multiples of 12 from x, we get
(c) y = 6 signs 24° after expunging mujtiples of 12.
(d) 13 signs - 6 sign 24° = Sun, i.e., Sun = 6 signs 6 degrees.
(e) Santana Sun = Sun x 5 = 6 signs 6° x 5 = 30 signs 30 degrees
= 6 signs 30 degrees = Libra 30 degrees
(f) 6 signs 24° + 8 signs 15° = Moon, i.e., Moon = 15s 9°
3s 9° (g) Santana Moon = Moon x 5 = 3s 9° x 15
= 4s 15" = Leo 15°. (A) Santana tithi = Leo 15° - Libra 30° = 135°-210°
= 285° or Santana thithi will be the 24th tithi or 9th day of the dark half.
Stanza 36. If the Santana tithi falls in the dark half of the lunar month no issue will
be born but a son will be adopted. This principle is applicable both to birth and horary
charts.
Stanza 37. If the waning Moon is in the ascendant, Jupiter combust, occupies a sign
of Saturn and malefics are in trines, the father of the issue will die before it is born. The
child bom will live long and happy. If Mercury occupies the 5th along with a malefic and if
a malefic occupies the 11th, or the 5th, or 1st or the 4th, the father may live only to see the
birth of the child.
NOTES
Obviously the father will not live long.
Stanza 38. (a) Mars in the ascendant, the Moon in the 8th and the Sun in the
issueless signs; (b) Jupiter in the 8th, Mars in the 12th, Saturn in the ascendant and an
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issueless sign happens to be the 5th house; (c) malefics in the 5th house from Jupiter, many
planets in the ascendant and the Moon in the 12th. The above three combinations indicate
birth of issues in old age.
NOTES
The issueless or alpatmaja signs are Taurus, Leo, Virgo and Scorpio.
Stanza 39. The waning Moon in the ascendant, malefics in the ascendant or the 4th
house, planets other than benefics in trines indicate the posthumous birth of the child.
Stanza 40. When a malefic occupies the 5th house which is not his own sign, and
which has no aspect of strong benefics, the child will die. When the planet occupying the
5th is also the owner of the 8th, children will die. If Mars is in the 5th, all the children will
die as they are born. If Jupiter aspects Mars then only the first born will die- If Pisces
happens to be the 5th and is occupied by Jupiter and aspected by Saturn then also children
will die.
NOTES
A malefic must occupy the 5th house, which should not be the malefic's own sign. It
should not receive the aspect of strong benefics. Under this combination children will die. If the
planet owning the 5th and 8th is in the 5th, there will be loss of children. The position of Mars in
the 5th favours the death of children as they are born. If Mars receives the aspect of Jupiter the
first issue will survive. Children will die if Pisces happens to be the 5th occupied by Jupiter and
aspected by Saturn.
Stanza 41. When the lord of the 5th is in a malefic Navamsa, debilitated and
combust and aspected by malefics or occupies dusthanas then loss of children should be
predicted.
NOTES The dusthanas are the 6th, 8th and 12th houses.
Stanza 42. If the lord of the Drekkana occupied by the lord of the Navamsa
occupied by the lord of the 12th associates or aspects the 5th house or its lord, then children
will die.
NOTES
The combination is somewhat round about (a) Take the lord of the 12th; (b) see which
Navamsa he occupies; (c) find out the Drekkana in which this Navamsa lord (as per b) is placed.
This Drekkana lord should not aspect or associate with the 5th or the 5th lord. For example
Aquarius is the ascendant and the 12th lord Saturn is in Taurus Navamsa. Say the lord of this
Navamsa, viz., Venus occupies the Drekkana of Aries. Then if the lord of this Drekkana sign,
viz., Mars should have anything to do with the 5th house or the 5th lord, then the children will
die.
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Stanza 43. When the lord of the 5th is combust and occupies cruel Shashtiamsas
joined or aspected by malefics, then also death of children should be predicted.
Stanza 44. If the 5th from Santana Lagna, and Santhana Guru, happen to be owned
by Saturn and Mercury or they are associated with or aspected by Saturn, Mercury and
the Moon, then the native will have to adopt a child. If the lord of the 5th is also strong,
then the man will have an issue born to him after his adoption of a child. Santana Lagna is
obtained by multiplying the longitude of the birth ascendant by 5.
NOTES
According to some, the 5th house from the birth ascendant and the radical Jupiter should
also be considered.
Stanza 45. When the lord of the 5th occupies the Navamsa of Saturn and is
conjoined with Mercury and Saturn, the native will adopt a child. When the lord of the 5th
is in the Navamsa of Saturn and Jupiter and Venus are in their own signs, then the person
will have a child born to his. wife after the issue has been adopted. If the 5th house from
Jupiter in the Ashtakavarga of Jupiter has points contributed by planets occupying the sign
or Navamsa of Saturn, then also adoption should be predicted.
Stanza 46. A strong benefic in the 5th house, unless aspected by the lord of the 5th,
can only give an adopted issue.
Some Visesha Yogas of Putrasthana
Stanza 47. When Saturn is in the fifth which happens to be Cancer, birth of sons is
indicated. When the Sun, Mars and Venus are similarly placed, the son will be born to the
second wife. When the Moon and Jupiter occupy the 5th, only female children are born.
There is only a feeble chance if Mercury is in the 5th.
NOTES
The stanza takes into consideration the results of different planets occupying the 5th
house which should happen to be Cancer. If (a) Saturn is in the 5th, there is chance of getting an
issue; (6) the Sun, Mars and Venus — birth of children to 2nd wife; (c) the Moon and Jupiter —
only female issues; and (d) Mercury alone — little chance of getting a child. In regard to (d) and
(c) some opine that the female children will outnumber male issues. According to some pandits,
Cancer happening to be the 5th house applies only to Saturn and Mercury. For the other planets,
the 5th house can be any sign.
Stanza 48. If a malefic occupies the 5th which should be his own sign, the native will
get many children, but they may not survive. But benefics so disposed will give reverse
results. Taurus, Leo, Virgo and Scorpio happening to be the fifth house give very few
children. If the Moon occupies these, then again there will be no issue. If the Moon occupies
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the fourth or fifth house which should be Virgo, female issues will be born.
NOTES
Even if the 5th house happens to be his own, a malefic there indicates death of children.
If benefics occupy the 5th happening to be their own signs it indicates a number of children.
Taurus, Leo, Virgo and Scorpio are said to be alpaputra rasis. When any of these happen to be the
5th, very few children are born. The Moon in the 5th in one of these signs denies children. If
Virgo is the 4th or 5th house and the Moon is situated there, birth of daughters is indicated.
Stanza 49. When the Moon occupies an odd sign and an odd Navamsa aspected by
the Sun, there will be issues. If the lord of the 7th occupies the 5th, both the wife and
children will get ruined. If the strong lord of the 7th is in the 5th and the lord of the 8th is
in the 7th, there will be issues. Similarly, if the lords of the 1st and the 5th interchange
places, there will be issue; but if the lord of the 1st is Mercury, there will be no issue.
Stanza 50. When the first house is in an even sign, having the vargas of the Moon
and Venus and has the aspect of these two planets, the children will be female ones.
Stanza 51. When the 5th house is an odd sign and the lord of the 5th is in an odd
Navamsa, then all the issues will be males.
Stanza 52. When the 5th house is an even sign and the lord of the 5th is in an even
Navamsa, then the issue is a female. When the 5th house is an even sign and the lord of the
5th is in a eunuch sign, the child will be a eunuch.
NOTES Eunuch signs are Gemini, Virgo, Capricorn and Aquarius.
Stanza 53. If an even planet occupies his own sign in the 5th, many issues will be
born. If there are two evil planets in the 5th, many children will be born.
Stanza 54. If the lord of the 2nd is in the 5th aspected by Jupiter and is strong, then
issues will be born.
Stanza 55. If the lords of the ascendant and the 5th occupy quadrants in association
with benefics and the lord of the 2nd is strong, birth of issues can be predicted.
Stanza 56. If the lord of the Navamsa occupied by the lord of the 5th is a benefic or
is associated with or aspected by a benefic, children will be born.
Stanza 57. When the 5th house from the ascendant or the Moon is strong and is
associated with or aspected by benefics or lord of the 5th is without any affliction, there will
be early birth of children.
Stanza 58. When the lord of the 5th and Jupiter are strong, not associated with the
lords of the 6th, 8th or 12th, etc., free from combustion, and Duritamsa, birth of children
can be predicted.
NOTES
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The 2nd and the 3rd padas of Samhara Nakshalras make up Duritamsa.
Stanza 59. When Mars occupies the 5th identical with Aries, Leo, Scorpio or Pisces
and is aspec-ted by Jupiter, birth of an issue can be predicted.
Stanza 60. When the lord of the 5th, Jupiter, the Sun and Mars occupy odd
Navamsas in odd signs, male children will be born. If the Moon, Venus and the lord of the
5th occupy even ones, the issues will be females.
Stanza 61. If the 5th house and its lord are strong, the children will be long-lived. If
the house is owned by a malefic, the sons will be sinful. If it is odd, children will be cruel. If
the lord of the 5th happening to be a benefic, and Jupiter occupy their houses of exaltation
and own benefic vargas, the children born will be cultured, long-lived and prosperous.
Stanza 62. The general state of children will depend upon the mental attitude of the
parents at the time of impregnation. If they are happy and free from anxieties, children will
also lead a happy life. If at the time of impregnation, breath rushes out of the nostrils of the
father, the child will have a long life. If there is no breath, the child will have short life only.
Stanza 63. If the lord of the 5th and Jupiter are conjoined with or aspected by
malefics, the children will either be deformed or sick.
Stanza 64. The lords of the 1st and the 5th mutually interchange houses; these two
lords associate with each other, and aspect one another; these three combinations indicate
the birth of children. In a femeale horoscope, 'delivery' has to be ascertained from the 5th,
and the children from the 9th. If the 4th house in a female's horoscope is associated by a
benefic, there will be no delivery.
Stanza 65. If the longitudes of Jupiter and the 5th house fall in Jupiter's varga and
the 5th is aspected by Jupiter, then one will have children from his own wife. The 5th house
can be counted both from the ascendant and the Moon.
Stanza 66. If the lords of the ascendant and the 5th house are mutual friends, father
and son will be well disposed towards each other. If they are enemies, father and son will be
mutually ill-disposed. And if these lords are neutral, the relationship will be indifferent.
Stanza 67. If the lords of the ascendant and the 5th aspect each other or interchange
their houses, then the son will serve his father dutifully.
Stanza 68. If the lord of the 5th occupies or aspects Lagna, or the lord of the
ascendant occupies or aspects the 5th house, then also the son will be obedient to his father.
Stanza 69. If the lord of the 5th, Mars and Rahu aspect the 5th house from the
Moon or the ascendant, then the son will always be abusing his father.
Stanza 70. When the lord of the Navamsa occupied by the lord of the 5th is in the
ascendant, the lord of the Navamsa occupied by the lord of the ascendant is in the 5th, and
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the lord of the Navamsa occupied by Jupiter is in a kendra, Sages declare that the native
will have children.
From Anushtana Paddhati
Stanza 71. When the 5th house is either owned by benefics or associated with or
aspected by them, there will be issues. If otherwise, there will be no issues.
Stanza 72. When benefics occupy the 5th house from the ascendant or the Moon or
Jupiter, the father will be greatly benefited by the son.
Stanza 73. The product obtained by multiplying the longitude of the 5th house
(devoid of sign), in terms of minutes by the quantum of aspect (in terms of Shashtiamsas) is
to be divided by 200. The quotient indicates the number of children. The longitude of the
5th house (devoid of sign) reduced to minutes is multiplied by the aspect quantum of
malefics. The product is divided by 200. The quotient indicates the number of issues that
die.
NOTES
In giving an explanation of this stanza, I must submit that I have not been able to get any
satisfactory results in the application of this stanza to practical horoscopes. The dristhi
shashtyamsas are the collective aspect cast on a house by all the planets. The method of working
out this has been explained in detail with examples in my book Graha and Bhava Balas.
Convert the longitude of the 5th house (rejecting the sign) into minutes. Call this x. Take
the drishti shashtyamsa or quantum of aspect on the 5th house. Call this y. Multiply x by y and
call the product z. Divide z by 200. The quotient indicates the number of issues to be born. The
quantum of benefic aspect denotes the number of surviving issues while the quantum of malefic
aspects denotes the number of issues that die. Some pandits are of the opinion that z should first
be divided by 60 and the quotient again divided by 200. I cannot vouchsafe for the working of
this theory.
Stanza 74. The completed number of Navamsas of the lord of the 5th gives the
number of children. Male issues are to be ascertained from the Navamsas of male planets
and female issues from female planets. If male planets occupy even signs, children will die;
female planets occupying odd signs indicate the same result. If the Navamsa lords are
strong, the issues will live long.
Stanza 75. If the Navamsa lords are strong by being exalted or occupying own or
friendly houses, the issues will live long. If these lords are debilitated or combust or occupy
inimical places, the progeny dies.
NOTES
The lord of the Navamsa occupied by the lord of the 5th and the lord of the Navamsa in
## Page 81
which the 5th falls are to be considered.
Stanza 76. The number of bindus found in the 5th house from Jupiter in his
Ashtakavarga chart indicates the number of children. Bindus contributed by planets
occupying unfriendly or debilitation signs or those that are in combustion should be
excluded. Bindus contributed by an exalted or retrograde planet should be trebled. For a
planet in vargottama or own house, the bindus should be doubled. Bindus contributed by
masculine planets give males, and feminine ones, females.
NOTES
A prasthara ashtakavarga (see my book Ashtakavarga System of Prediction) cast for
Jupiter shows the number of bindus contributed by each planet. When this is ascertained, one can
find out the bindus given by benefics, malefics, etc., and whether such planets are exalted or
debilitated, etc. This combination has been explained in detail with an illustration in my book on
Ashtakavarga.
Example: Chart 1
Ketu
Jupit.
Jupiter
Saturn
Moon
Lagna
RASI
Rahu
Sat.
Moon
NAVAMSA
Venus
Lagna
Ketu
Rahu
Mars
Sun
Mercury
Venus
Mars
Mercury
Sun
In Chart 1, the 5th from Jupiter is Libra. Libra has 6 bindus, the donors being Saturn,
Sun, Venus, Mercury, Moon and Lagna. Of these, Saturn is in an inimical sign. Venus is in
debility. Therefore, deducting 2 bindus, the remainder is 4. The Sun is vargottama. Double the
contribution of the Sun (2). Mercury is vargottama. Double his contribution too (2). The total
now will be 8. Venus and the Moon are females. Though Mercury is a eunuch he can be
considered a male being in a masculine sign with male planet Sun. Hence the total number of
children will be 8 — 6 males and 2 females.
Stanza 77. The number of expired Navamsas in the 5th house minus those whose
lords are in inimical signs or debilitated; the number of expired Navamsas of the lord of the
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5th minus those whose lords are debilitated or are in inimical houses; the number of
planets aspecting the 5th house: These give the number of issues.
NOTES
The translation of this stanza has been made without straining or stretching the original.
8 Navamsas have expired in the 5th house. Saturn is in an inimical sign and 7 Navamsas
have expired in his case. The Sun, the Moon and Jupiter are in debility and have crossed 2, 4 and
0 Navamsas respectively. That is 7 + 2 + 4 + 0 = 13.
The 5th lord Mercury has covered 6 Navamsas. From this we have to deduct 13.
No planets aspect the 5th.
The first two instances have to be ignored since the figure from which the deduction is to
be made is less than the figure to be subtracted. Applying this rule to the 5th house from
Example: Chart 2.
Rahu
Lagna
Lagna
Jupiter
RASI
Rahu
Venus
Mars
Sat.
Jupit.
NAVAMSA
Mercury
Ketu
Moon
Venus
Sun
Merc.
Ketu
Sun
Saturn
Moon
Balance of Saturn Dasa: 3 years, 3 months and 18 days. Chandra Lagna, the same result
ensues under the first and second conditions. However, Mars and Mercury aspect the 5th house,
i.e., 2 planets.
Taking the average of issues as per reckoning from Lagna and Chandra Lagna, we would
get 0 + 2 / 2 = 1. The native may expect 1 issue.
Stanza 78. Tne number of Rasmis secured by Jupiter and the lord of the 5th gives a
clue to the number of issues. The method of calculating Rasmis taught to me by my
preceptor is given below.
Stanza 79. The maximum number of rays allotted to the Sun, the Moon, Mars,
Mercury, Jupiter, Venus and Saturn respectively are 10, 9, 5, 5, 7, 8 and 5. Deduct the
debilitation point of a house from its actual longitude. If the remainder exceeds 6s (or 180°),
## Page 83
deduct it from 12s (or 360°). Multiply this by the planets' Rasmi and divide the product by
6s (or 180°). If the planet is retrograde or combust, its contribution should be increased or
decreased.
NOTES
Rasmis are rays which each planet is supposed to get when in a state of deep exaltation.
The proportion of good or bad indications of a planet depends upon the number of Rasmis it gets
to its credit. The greater the number, the more beneficial the results.
The Sun, the Moon, Mars, Mercury, Jupiter, Venus and Saturn get respectively 10, 9, 5, 5,
7, 8 and 5 rays in deep exaltation. In deep debilitation the number of Rasmis is zero. This is what
Kalyanavarma says in his immortal work Saravali. The same idea is expressed in the works of
Mani, Maya and Badarayana. The total number of Rasmis a planet can get is always 49. Whilst
some other writers grant that the total number is 49 they hold that each planet in deep exaltation
gets 7 Rasmis irrespective of its nature. But this view has not won the approval of Badarayana
and other great writers whose allotment of Rasmis is based on the inherent nature and
characteristics of the planets. The Sun is the brightest planet and consequently he gets 10 Rasmis
in deep exaltation. The Moon, Venus and Jupiter come next in their degrees of brilliancy and
therefore they get 8, 8 and 7 rays respectively.
A planet proceeding from debilitation to exaltation is said to be gaining in Rasmis. The
reverse holds good when the planet is moving towards debilitation from exaltation. If a planet is
in between these two points, the number of Rasmis may be obtained by proportion.
First the Rasmi-arc is obtained by subtracting the debilitation point from the planet's
longitude. If the remainder is greater than 180° then subtract it from 360°, and the planet's
Rasmi-arc is obtained. The rays ascribed to each planet being the value when it is at its deep
exaltation point, the full number of rays is taken when the Rasmi-arc is 180° and the number of
rays indicated by Rasmi-arcs (sphuta-rasmis) between 0° and 180° are found by proportion: —
180°: Rasmi-arc:: Planet's ascribed rays: sphuta-rasmi.
Suppose Mercury's longitude is 180° 33'. Applying the above rules we get Mercury's
Rasmi-arc thus:
180° 33' - 345° (debilitation point) = 195° 33' = 164° 27' = Rasmi-arc 164° 27' x 5 / 180°
= 4.56 Mercury's sphuta-rasmi.
In this way the sphuta-rasmis for other planets must be ascertained.
The sphuta-rasmis get increased or decreased according to the planet's situation in the
horoscope. If the planet occupies a friendly Dwadasamsa, this number must be doubled; if it is in
its own Navamsa, the number must be trebled; if in exaltation or own house, in addition to being
retrograde, the number requires to be trebled. If the planet occupies inimical or debilitated
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Dwadasamsa, the sphuta-rasmis must be reduced by one-sixteenth; excepting Saturn and Venus,
if any other planet is in combustion, the sphuta-rasmis of such a planet become zero. If a planet
is about to leave retrogression, its sphuta-rasmis stand to be diminished by one-eighth. Add
together the rasmis of all the planets after the Haraoas (reductions) and Bharanas (additions) are
over.
If the total number falls short of 10, the native earns his livelihood by begging and similar
acts, becomes unfortunate and roams about aimlessly. If the total rays are between 10 and 15, the
results will be good character, righteously inclined and increase in religious lore. If between 15
and 20, famous, righteous and well-to-do; if between 20 and 25, fair appearance, brave, kingly
and respected; serving kings and notables if the number of rays is between 25 and 30; if 31, 32,
33 and 34, the results will be high position, great influence and immense wealth; 35 to 39
indicates kingly power, sovereignty over vast tracts of land and immense wealth; above 40
causes very high Raja Yogas and the native attains an exalted position similar to that of kings and
emperors.
Stanza 80. If the planet is retrograde or is exalted, the number of rays should be
trebled. If the planet is in his own or friendly Navamsa, the number is to be doubled; in
unfriendly or debilitation sign, reduce the rays by 1/16 part. If in combustion, all the rasmis
are eliminated but if Venus and Saturn, are in combustion only half has to be taken away.
Of Jupiter or the lord of the 5th, that lord which has more rasmis contributes the number
of children which the native will have.
Stanza 81. Of the methods to ascertain the number of children discussed above, that
which gives the greatest number may be taken if the lord of the 5th is strong. That which
gives the least number may be noted if the lord of the 5th is weak.
Time: Birth of Children
Stanza 82. If the lord of the 5th is placed near the 5th house or the lord of the
ascendant, a child will be born while the native is very young. According as the lord of the
5th occupies a kendra, a panapara or an apoklima, the birth of the child will be in young,
middle or old age respectively.
NOTES
Kendras are the 1st, the 4th, the 7th and the 10th houses. Panaparas are the 2nd, the 5th,
the 8th and the 11th houses, Apoklimas are the 3rd, the 6th, the 9th and the 12th houses.
Stanza 83. Birth of children can occur in the main and sub-period of the lord of the
ascendant, the lord of the 5th, Jupiter, the lord of the Navamsa occupied by the lord of the
5th; the lord of the Navamsa occupied by Jupiter; the lord of the 7th; the occupant of the
5th house; and the planet who aspects the 5th house.
## Page 85
Stanza 84. When Jupiter transits any one of the following signs, birth of an issue
may be predicted: the sign occupied by the lord of the 5th from the ascendant; the
Navamsa sign occupied by the lord of the 5th; the sign occupied by Gulika; the Navamsa
sign of Gulika; the trinal houses from the sign and Navamsa Rasi occupied by Gulika. Of
the signs mentioned above single out the one which has more bindus, in the Ashtakavarga
of Jupiter. The lord of the 5th from the Moon and Jupiter should also be considered.
NOTES
The period of birth of the child is ascertained by considering the transit of Jupiter in a
sign — one of the following, which in Jupiter's Ashtakavarga has the largest number of bindus.
The signs to be considered are:
(1) the sign occupied by the lord of the 5th from the ascendant,
(2) the Navamsa sign occupied by this lord,
(3) the sign occupied by the lord of the 5th from the Moon,
(4) the Navamsa sign occupied by this lord,
(5) the sign occupied by the lord of the 5th from Jupiter,
(6) the Navamsa sign occupied by this lord,
(7) the sign occupied by Gulika,
(8) the Navamsa sign of Gulika and
(9) the trinal houses from the Rasi and Navamsa Rasi occupied by Gulika.
According to some, the trinal houses of the above nine signs should be considered.
This stanza offers much scope for a research-minded astrologer to ascertain the year of
birth on the basis of Jupiterian transit.
Stanza 85. When Jupiter, the lord of the 5th, the lord of the ascendant and the lord,
of the 5th from the Moon-sign, transit the 5th house or the house occupied by the lord of
the 5th, or the trinal places of these two, the child will be born. When the lords of the 1st,
the 5th and the 7th transit the above-mentioned signs, then also birth of the issue can take
place.
Stanza 86. We have seen that the bindus in the 5th house from Jupiter, in his
Ashtakavarga chart, denote the number of children. Consider the stronger of the two signs
— the sign occupied by the planet who has contributed the bindu or its Navamsa Rasi. If
this lord occupies the first Drekkana, the child will be born when the Moon transits the
sign occupied by the lord of its Navamsa. If he occupies the 2nd Drekkana, the child will be
born in the 5th sign from the above; if he occupies the third Drekkana, the child will be
born when the Moon transits the 9th sign from the above. Multiply the expired ghatikas of
the planet in the Drekkana by 135 and divide the product by 1800. This gives the ghatikas
## Page 86
traversed in the Nakshatra. The result gives the constellation in which the child will be
born.
NOTES
If the planet occupies the first Drekkana, remove the Rasis in the second Drekkana,
remove the Rasis, and 10 degrees, and in the third Drekkana, remove the Rasis and 20 degrees.
The remainder should be converted into minutes, multiplied by 135 and divided by 1800. If the
remainder is divided by 5, the number of Nakshatra Padas expired will be got and in the next
Pada, the child will be born.
Stanza 87. When the Moon transits the sign or Navamsa of benefics that occupy or
aspect the 5th house; the lord of the 5th strong and well situated; and other planets that are
strong enough to give children, there will be birth of an issue. The 5th sign from the above-
mentioned signs and Navamsas also give children.
Stanza 88. We have described, in detail, the various Bhavas, their intrinsic merits or
demerits. They may be skilfully utilised in this connection also.
Stanza 89. Man has to redeem three debts in his life. Issue alone can redeem the
debt to Pitris. Obsequies alone cannot satisfy them. Hence the birth of a son is very
important and hence so much is said regarding it.
Thus ends the Chapter XIX
## Page 87
CHAPTER XX
Seventh House According to Birth Horoscope
Stanza 1. When there is perfect agreement between horoscopy (Jataka) and horary
(Prasna) in the matter of results, things can be predicted with greater accuracy. Hence I am
describing here how to read the life-career of one's wife from an examination of the
horoscope.
NOTES
Reading details about wife with the help of Prasna has been dealt with in Chapter XVII.
Stanza 2. Details regarding issues have been described in the last chapter.
Unmarried people can have no legitimate issue. They are not competent to perform any
karmas as ordained in the Sruti and Smritis. Married people have to do them. Hence
matrimony is absolutely essential for the sake of issue and for making one fit to do all the
ordained karmas. Ancient sages have elaborated these and from them I write drawing my
conclusions in my own way.
Stanza 3. All about the wife should be ascertained from the 7th house, the lord of the
7th, the planet aspecting the 7th, the planet occupying the 7th and Venus.
Stanza 4. The character of the wife depends on the nature of the lord of the 7th
house. The nature of the signs beginning from Aries having reference to the 7th house is
given below.
Stanza 5. In the horoscope of the husband, if the 7th bouse happens to be Aries, then
the wife will be fond of going to temples; if Taurus, liberal in giving food; Gemini — neat
and tidy and keeps all the household utensils clean; Cancer — fond of bathing; Leo
religious bent of mind; Virgo, inclined to store beautiful vessels and sweet perfumes; Libra,
clever in speech; Scorpio, clever in cooking; Sagittarius, fond of hearing puranic stories;
Capricorn, fond of soft beds and light dress (sparsana sukha); Aquarius, engaged in storing
grains and corn; and Pisces, collecting bronze vessels, sweet in words and skilled in fine
arts.
Stanza 6. When the 7th house is weak and afflicted by malefics, not aspected by or
associated with benefics; or lord of the 7th or the lord of the 1st; the lord of the 7th and
Venus occupy debilitated or inimical Navamsa or are in combustion or aspected by or
associated with malefics without being connected with benefics or the lord of the ascendant
or these occupy the 6th, the 8th or the 12th, the native will not marry. Even if he marries,
the wife will not live long.
Stanza 7. If Mars occupies the 7th house, the husband will live apart from his wife
## Page 88
or she will die. If Saturn aspects Mars in the 7th without any benefic connection, then the
wife will die. If the 7th house is Capricorn and Jupiter occupies it or if the 7th house is
Scorpio and Venus occupies it, the wife will die. If Taurus happens to, be the 7th and
Mercury is placed there, then his first wife will die.
Stanza 8. If Saturn is in the 7th identical with Pisces, if Jupiter is in the 7th identical
with Virgo; or if a strong malefic is in the 4th; or if the lord of the 8th or lord of the 5th
occupies the 7th; the wife will die. If the Sun and Venus occupy the 5th, the 7th or the 9th,
the wife will be defective of limbs.
Stanza 9. If Venus is hedged in between malefics without any benefic influence, the
native's life will be endangered by the wife or she may die. If malefics occupy the 4th and
8th from Venus without any benefic influence, some danger or accident will befall the wife.
If the Sun and Rahu are in the 7th, the native will waste all bis money on women.
Stanza 10. If Venus is in a moveable sign, hemmed in between malefics, and is
aspected by or is in association with Saturn, the wife will become an outcaste.
Stanza 11. If Venus occupies the Rasi or Navamsa of Mars or is associated with or
aspected by him, the native's wife will dote on a cruel person.
Stanza 12. If Venus is in the sign or Navamsa of Saturn, or is aspected by or conjoins
Saturn; or Venus is in his debilitated sign or Navamsa, the wife will be a low bred one.
Stanza 13. If in Venus Ashtakavarga, the 7th house from Venus has more bindus
contributed by malefics and Gulika occupies a trine from Venus, then the wife will die soon.
Stanza 14. If Venus is in the sign of Mars or the Sun, or is aspected by either of
them; or Venus occupies Agni Bhuta, then the wife's death will be due to fire.
NOTES
The calculation of the Bhutas has been given in Chapter XVI.
Stanza 15. Venus in combination with Mandi and the trinal or quadrangular house
is afflicted by Rahu brings about the death of the wife by snakebite.
NOTES
Here the trinal (trikona) or quadrangle (kendra) is to be considered from Venus.
Stanza 16. If Venus joins Saturn and a malefic is in the 8th house from Venus, the
wife will have an unnatural death. According as Venus occupies a quadrupedal sign, the
decanate of a bird, or a watery sign, death will be due to a quadruped or a bird or from
water. If Venus occupies watery signs along with the Moon, the wife will be drowned.
NOTES
Virgo, the first half of Sagittarius, Gemini, Libra and Aquarius are human or biped signs.
Pisces, Cancer and the latter half of Capricorn are watery signs.
## Page 89
The latter half of Sagittarius, the first part of Capricorn, Leo, Aries and Taurus are
quadrupedal signs. Scorpio is a keeta or insect Rasi.
Stanza 17. If Venus is in conjunction with the Sun, the wife will be afflicted by
bhutas (or hobgoblins) though born of a distinguished family; with the Moon, better bred
and cultured than the husband; with Mars, haunted by Rakshasas and will have a
paramour; with Jupiter, haunted by Vidyadharas though virtuous in all actions; and with
Mercury, educated, good natured and handsome.
Stanza 18. If Venus combines with Saturn, there will be trouble from Gandharvas,
will be fond of mean people and will possess a bad nature and deceptive habits; with Rahu
or Ketu, fond of low sort of people and defective of some limb; with Gulika, and the other
tertiary planets, dies suddenly of accidents; with Ardhaprahara, death will be due to
prolonged disease.
Stanza 19. If in the Ashtakavarga of Venus, the 7th house from Venus contains a
bindu contributed by the Sun, the wife will be as dear to him as life itself; bindu
contributed by the Moon, she will be agreeable to his mind; if by Mars, always engaged in
good deeds; if by Mercury, very faithful to the husband; if by Jupiter, endowed with good
children; if by Venus, well skilled in the arts of enjoyment; and if by Saturn, serve him
faithfully as a servant.
NOTES
In Venus Asbtakavarga, the bindus of Venus never fall in the 7th house from him. Hence
the only construction possible is that the bindus referred to must be "7th house from the
ascendant instead of Venus".
Stanza 20. If Jupiter or Venus occupies the 7th house, his wife will be of his own
caste. By examining the stronger of the two planets, viz., the lord of the sign occupied by
the lord of the 7th or Navamsa lord of the lord of the 7th all the details regarding the
physical features of the wife such as complexion, stature, etc., should be ascertained.
Stanza 21. Of Venus, the lord of the 7th and the planet occupying the 7th, the
stronger will give a clue to the colour, nature, caste, etc., of the wife.
Stanza 22. When a benefic occupies the 9th house from Venus and the lord of the 9th
is strong, the wife will be spiritual minded, lucky, and will have many issues.
Stanza 23. When the lord of the 7th is a benefic and is aspected by or is in
association with benefics, or strong planets occupy the 5th, 7th, 9th and 11th from the sign
occupied by the lord of the 7th, then a woman will be loved by her husband and children. If
otherwise, the wife will be barren and sickly.
NOTES
## Page 90
If the lord of the 7th is a malefic or aspected by malefics, or malefics or weak benefics
occupy the 5th, the 7th, the 9th, and the 11th from the sign occupied by the lord of the 7th, then
the wife will be sickly and barren.
Stanza 24. If the 7th house is occupied or aspected by its lord or benefics, and the
7th house is strongly disposed; or if the lord of the 7th and Venus are well disposed, the
native will have the fortune of getting a good wife.
Stanza 25. If the lord of the 7th is very strong, the native will marry a girl from a
rich family. If he is weak, he will marry from a poor family and the wife will not be good-
looking.
Stanza 26. If the lord of the 7th is associated with or aspected by or hemmed in
between benefics, the native will get a good wife and children.
Stanza 27. When the lord of the 7th or Venus occupies the sign of a benefic or is in
the Navamsa of a benefic and the lord of the 10th is strong, the native will marry a woman
with good qualities.
Stanza 28. If the 7th, the lord of the 7th or Venus is strong and is aspected by
Jupiter, one gets a devoted wife.
Stanza 29. If the lord of the 7th or the Sun is aspected by Venus or Mercury, and the
lord of the 7th has the association of Jupiter, the wife will be chaste and virtuous-minded.
Stanza 30. If the lord of the 7th occupies a quadrant, and is aspected by benefics or
is posited in a benefic sign and a benefic Navamsa, the wife will be a paragon of chastity.
Stanza 31. If the lord of the 7th or the Sun occupies a malefic sign and a malefic
Navamsa, or is aspected by or associated with malefics, the wife will be inclined to vice.
Stanza 32. When Rahu or Ketu occupies the 7th house; when it is aspected by
malefics; when the 7th house falls in a malefic Navamsa, the wife is sinful, inclined to
poison the husband, possesses an evil reputation and will be of a quarrelsome nature.
Stanza 33. If Venus is in the 7th house, the husband will be lustful and passionate. If
benefics are strong in the 7th house, he will be fond of his own wife. If Mars occupies the
7th, he will be fond of many women; if Saturn, he will be inclined to covet low-class women.
If the Sun occupies the 7th, he will be fond of others' wives.
Stanza 34. If the lords of the ascendant and the 7th house are friends, the wife's
family members will be friendly towards the native. If the lords of the 7th and ascendant
are foes, the wife and her family members will be inimical towards him.
Stanza 35. If the lord of the ascendant is very strong and the lord of the 7th is in a
benefic Navamsa aspected by or associated with benefics, occupies Vaisesbikamsa or is
exalted, the person will marry in a high-born family.
## Page 91
Stanza 36. When the lord of the ascendant is devoid of strength and the lord of the
7th occupies an inimical Rasi and a debilitated or inimical Navamsa, is combust, and is
conjoined by malefics, the native will marry a girl belonging to a family lower than his
own.
Stanza 37. When the ascendant is a common sign and when the Moon and the lord
of the 7th occupy common signs, or have their Navamsas in common signs, when two
planets occupy the 11th and eunuch planets occupy the 7th house, the native will remarry.
When the Sun and Mars are in the 7th house, or in their own Navamsas in the 7th house,
he will have only one wife though he may marry many women.
Stanza 38. The native will marry three women if the lords of the 7th (both from the
ascendant and the Moon) and Venus are strong and occupy favourable houses. If any two
of these are strong, he will marry two women, and if only one alone is strong, he will marry
only one. When the lord of the 7th or Venus is exalted or when more than two planets
occupy the 7th house he may marry three or even more women. The number of wives can
be calculated from the number of Navamsas completed by the lord of the 7th.
Stanza 39. When the 7th house is strong, when Venus and the lord of the 7th are
exalted, or occupy their own signs, or have vargottama or exalted Navamsa, the native will
marry a second woman.
NOTES
In stanzas 37, 38 and 39 combinations for more than one wife are given. In all civilized
countries, the order of the day is monogamy. This implies that when a chart indicates more than
one spouse, it can be under the following conditions: (a) death of spouse, (b) divorce, (c)
clandestine marriages, not approved by law or society.
Under (c) we may include certain groups such as the Moslems whose laws permit more
than one wife at the same time. Even amongst Moslems there are men who have married and
remained faithful to their spouses without taking advantage of their laws which permit more than
one wife. Charts of such natives indicate only one wife.
The Lagna and the Moon are in common signs. Rahu and Jupiter occupy the 11th. The
7th lord Jupiter is strong in the 11th; so also Venus who is exalted in the 10th. The native had
more than one wife. Where the word remarry is used it means, a second or third marriage after
the death or divorce of one or more spouses.
Example:
Chart: Born 7-4-1893 at 9-37 a.m. (LMT) at 20 N 56, 75 E 55.
## Page 92
Sun
Mercury
Venus
Rahu
Jupiter
Mars
Lagna
Moon
Mars
Saturn
Rahu
Chart 1
RASI
Sun
Venus
NAVAMSA
Jupiter
Moon
Ketu
Sat.
Ketu
Mercury
Lagna
Stanza 40. If the 7th and 2nd are afflicted by malefics, their lords are weak, the
native will remarry. This is according to Sarvartha Chintamani.
Stanza 41. If a malefic is posited in the 7th or 8th, Mars is in 12th house and the 7th
house is in no way benefited by the lord of the 7th, then also remarriage can take place.
Stanza 42. If the lord of the Navamsa occupied by the lord of the 7th is combust or
debilitated or is in an inimical house, or is aspected by a malefic, or hemmed in between
two malefics, the native may marry more than one woman.
Stanza 43. When a number of malefics occupy the 2nd or the 7th, and lord of the
2nd or the 7th is aspected by malefics, one may marry three women.
Stanza 44. If a malefic planet occupies the ascendant, or the 2nd or the 7th, the lord
of the 7th happens to be in combustion, one will have three wives.
Stanza 45. If the lord of the 7th is in a quadrant or a trine, occupying exalted, own
or friendly sign, and is conjoined by the lord of the 10th, the native will have many wives.
Stanza 46. If the lords of the 11th and the 7th are in mutual aspect, are strong or
posited in trines, one will have many wives.
Stanza 47. If the following happen to be the Jan ma Rasi of the wife, there will be
mutual harmony and agreement between the husband and the wife: (1) the sign occupied
by the lord of the 7th; (2) the Navamsa occupied by the 7th lord; (3) the exaltation sign of
the lord of the 7th; (4) the debilitation sign of the lord of the 7th; (5) the sign occupied by
Venus; (6) the Navamsa occupied by Venus; (7) the 5th and 9th from the above; the sign
containing the bindu of the lord of the 7th from the house occupied by Venus in Venus,
Ashtakavarga chart.
Stanza 48. The married life of the couple will be happy if the male marries a girl
## Page 93
born in the sign occupied by the lord of the Chandra Kakshya in the Moon's Ashtakavarga,
or in the sign occupied by the lord of the ascendant.
NOTES
Example:
Let the Moon be in 16° Libra in the male horoscope.
Each kaksha being 3° 45', the Moon will be in the 5th kaksha ruled by Venus. (For details
of kaksha determination, refer to Notes under stanza 106, Chapter XVIII).
Let Venus occupy Gemini. Marriage with a girl born in Gemini ascendant will be happy.
Or, let the male's ascendant be Aries with Mars, its ruler, being placed in Virgo. A bride
with Virgo ascendant would bring happiness to the male.
Stanza 49. Find out the asterism of the sum of the longitudes of Venus and the lord
of the ascendant; likewise find out the asterism of the sum of the longitudes of the
ascendant and the 7th. Again find out the asterism of the sum of the longitudes of the
planet that aspects the 7th house and the lord of the 7th. The asterism of the wife will be
one amongst the above-mentioned three asterisms.
Stanza 50. If a man marries a woman from any of these Diks mentioned below, their
marital life will be happy: (1) The Dik governed by the lord of the 7th; (2) the Dik indicated
by the sign occupied by the lord of the 7th; (3) the Dik indicated by the Navamsa lord of
the 7th; (4) the Dik indicated by the sign occupied by Venus; (5) the Dik indicated by the
Navamsa Rasi of Venus; (6) the Dik indicated by the seventh Rasi from Venus; (7) the Dik
indicated by the lord who is in the 7th from the ascendant; (8) the Dik indicated by the lord
who aspects the 7th from the ascendant; (9) the Dik indicated by the lord who is in the 7th
from Chandra Lagna; (10) the Dik indicated by the lord who aspects the 7th from the
Moon; (11) the Dik indicated by the Rasi holding benefics and contains a greater number of
bindus in Venus Ashtakavarga chart; (12) the Dik indicated by the Rasi where the lord of
the 1st stands and has a large number of bindus in Ashtakavarga chart; and (13) the Dik
indicated by the sign where the lord of the 7th stands and holds a large number of bindus
in the above chart.
NOTES
Here are given a number of Rasis and planets. A question may crop up on how to select
one from these. Take the strongest of the planets and the sign yielding more indications. From
these, fix the Dik. A marriage from that direction will bring in happiness only.
Stanza 51. After reductions in the Ashtaka-varga of Venus, take that sign which
contains more bindus. If the marriage be conducted from the direction indicated by this
sign, it will bring felicity and happiness.
## Page 94
Stanza 52. The wife will be from a distant place if the sign occupied by the lord of
the 7th, the Navamsa Rasi of the lord of the 7th, the Rasi occupied by Venus, and the
Navamsa Rasi of Venus, are all movable. If they are fixed, the wife will be from a
neighbouring place. If they are common, she will belong to a place neither far nor near.
Stanza 53. We have given many indications fixing the asterism and the place the
wife hails from. One can have a happy married life if he takes as his wife a girl born in a
place and an asterism in which there is more than one coincidence of lakshanas or
indicative signs.
Stanza 54. Just as the details regarding the wife are ascertained by looking into the
7th house, the lord of the 7th and Venus, etc., in a man's horoscope, in the same manner
details of the husband can be ascertained in the female's horoscope by analysing the 7th
house, the lord of the 7th and Venus, etc.
Stanza 55. If an evil planet occupies the 8th house in the female horoscope, the
husband will die. But if a benefic occupies the 2nd house, she will die before the husband. If
Saturn aspected by an evil planet occupies the 7th house, she will die a virgin and nobody
will come forward to marry her. Though the presence of evil planets in the 7th and 8th
houses indicates widowhood, the strong presence of a benefic in the 9th house averts the
effect of widowhood. These peculiarities should be carefully looked into in the horoscope of
a woman.
Stanza 56. Certain peculiarities regarding the female horoscope have been detailed
by Varaha Mihira in the 22nd Chapter of Brihat Jataka. They should be carefully studied
and applied and the results predicted.
Stanza 57. In the horoscope of the male, the 7th house and Venus picture the life of
the wife. In the horoscope of the wife, the 8th house and Saturn reveal the characteristics of
the husband.
Stanza 58. When does the marriage take place — early age, middle age or old age?
In which Dasa does it come ? These are to be ascertained as follows:
Stanza 59. Marriage takes place in early life if a strong benefic lord of the 7th house
is in association with the lord of the ascendant; or a strong Venus combines with the lord of
the ascendant; or Venus and the lord of the 7th occupy quadrants. When the lord of the 7lh
and Venus occupy Upachaya signs (3, 6, 10 and 11), prosperity will dawn after marriage.
When the lord of the 7th is far away from the 7th and the 1st houses, marriage will
generally take place after the bloom of youth.
Stanza 60. When the lord of the 7th stands near the lord of the ascendant or a
benefic is placed near the 1st or 7th house, marriage takes place very early in life.
## Page 95
Stanza 61. When benefics occupy the ascendant, the 2nd and the 7th and these
houses have benefic vargas or when these lords are in benefic vargas, marriage will take
place early in life.
Stanza 62. If the lord of the 7th is in parvatamsa, the lord of the 2nd is strong, and
the lord of the ascendant is in mridwamsa, marriage will take place even before the prime
of youth. This is the opinion of the venerable sages.
NOTES
The 46th Shashtyamsa is known as Mridwamsa.
Stanza 63. If Venus, the lord of the 7th and the lord of the 2nd are in Upachayas,
and the lord of the ascendant is aspected by benefics, good fortune will follow the couple
after marriage.
Stanza 64. When the lords of the 7th, the 2nd and the ascendant and Venus occupy
unfavourable houses, and are combust, debilitated or in inimical Navamsas, misfortunes
will follow after marriage.
Stanza 65. Marriage can take place in the major and sub-periods of the planets
occupying the 7th house, the planets aspecting the 7th house, the lord of the 7th, the lord of
the sign occupied by the lord of the 7th, the Navamsa lord of the lord of the 7th, Venus, the
Moon or the Navamsa lord of the ascendant. Some Acharyas opine that the period of Rahu
can also be included.
NOTES
While it is quite clear that marriage can be expected in the Dasa or Bhukti of planets
related to the 7th house which is the Kalatrasthana, or Venus, the karaka for marriage, or the
Navamsa (the sub-divisional chart for gauging all matters related to marriage) the logic behind
Rahu's power to grant marriage is not apparent. Nevertheless most classical authorities recognise
Rahu's marriage-causing abilities in his Dasa.
Stanza 66. When Venus or the lord of the ascendant or the lord of the Moon-sign or
the lord of the 7th transits the 7th house, the house occupied by the lord of the 7th, or the
trinal signs of these two, the marriage will take place. When Jupiter transits the sign
occupied by the lord of the 7th, the Navamsa sign of the lord of the 7th, or the 5th and 9th
from the above signs, marriage takes place.
Stanza 67. For a strict observance of Dharma, and the birth of issue marriage is
necessary. Details regarding wife and matrimony are sketched on the basis of horoscopy.
Thus ends the Chapter XX
## Page 96
CHAPTER XXI
Marriage Compatibility
Stanza 1. The existence of compatibility or otherwise between the couple to be
married is to be ascertained on the basis of their birth stars.
Stanzas 2 and 3. Before deciding a marriage, agreement in regard to the following
should be considered: Rasyadhipa, Nakshatra, Varna, Yoni, Gana, Rishi, Pakshi, Mriga,
Vedha, Bhuta, Rajju, Vayas, Ashtakavarga and Sakti.
Stanza 4. Regarding the first Rasi agreement, the author of Sarvasiddhi says: "The
male born in the 2nd, 3rd, 4th, 5th and 6th Rasis from that of the female should not enter
into wedlock. If both have the same Janma Rasi, marriage can be done provided both are
not of the same Nakshatra.
NOTES
The count is always from the Janma Rasi (radical Moon of the girl).
Stanza 5. When the woman is born in an odd Janma Rasi, then the man born in the
6th and 8th therefrom can be taken as an optional measure. If she is born in an even Janma
Rasi, the man born in the 6th should be rejected and the 8th can be accepted.
Stanza 6. Madhavacharya is of the opinion that the Janma Rasi of the man falling in
the 2nd from that of the woman will cause loss of money; in the 5th gives loss of children;
in the 6th causes diseases, danger and separation; in the 3rd, sorrow; and in the 4th,
quarrels and misunderstandings.
Stanza 7. Brihaspati is of the opinion that the man born in the 6th and 8th from the
Janma Rasi of the girl brings in losses and ruin, unless both the Rasis are governed by the
same planet or are friendly to each other.
Stanza 8. If the Janma Rasis of both the man and the woman have 'Vasya' and do
not have 'Vedha', then the 6th and the 8th dispositions can be accepted as good.
Stanza 9. When the bridegroom's Janma Rasi is the 5th or 2nd from that of the
bride, compatibility does not exist. Even if the lords of both are mutual foes, a person born
in the 7th can be accepted as very good.
Stanza 10. If the bridegroom's Moon is in the 6th or 8th from that of the bride, then
they will separate or quarrel or die. If he is born in the 2nd or 12th, they will suffer from
poverty. If he is born in the 5th, their children will die. If he is born in other Rasis, they will
enjoy prosperity, happiness and wealth. If the lords of both are mutual foes or if they have
vedha dosha, then the evils attendant on 2nd, 5tb, 6th, 8th and 12th will be felt in a greater
degree. If these lords happen to be one and the same planet and if they have Vasya, these
## Page 97
evils will not be felt.
Stanza 11. If it is found in the horoscopes of the husband and the wife, that the
ascendant, its Navamsa, the Moon and its Navamsa happen to be Virgo, Scorpio, Taurus or
Leo, then there will be no issue born to the couple.
Stanza 12. Capricorn and Pisces symbolise the yonees (sex organs) of birds; Cancer
and Scorpio symbolise reptile sex organs; Aries, Taurus, Leo and Capricorn denote
animals; and Gemini, Virgo, Libra, Aquarius and Sagittarius testify human.
Stanza 13. If the yonees of the man and the woman as indicated by the Rasis be the
same then it can be considered as good; if one is pasu-yonee (animal sex) and the other
nara-yonee (human sex), it is fair; in the same manner, if one is pasu and the other pakshi
(bird) or sarasripa, it is unfavourable; if one is human and the other reptile or bird, it is
bad and should not be accepted.
Stanza 14. In Muhurtha Sangraha, it is stated that a man born in the 6 signs from
the 7th from the Janma Rasi of the woman can be taken for wedlock. But a man born in
the 6th can be considered only as madhyama or ordinary. The male born in the 4th also can
be accepted if other items of agreement are present. The rest should be rejected.
NOTES
The author often quotes different authorities. The stanza in question gives the opinion of
the famous book Muhurtha Sangraha.
A bridegroom, having his radical Moon or Janma Rasi in the 7th, 8th, 9th, 10th, 11th or
12th from the radical Moon of the bride, can be considered for marriage. But if one's Janma Rasi
happens to be the 6th from that of the girl, then the agreement is madhyama or moderate or
ordinary. The bridegroom's Janma Rasi being the 4th from that of the bride is passable provided
other factors of agreement are present.
Stanza 15. If the birth constellations of the boy and the girl happen to be the same,
marriage is permissible provided it is not Jyeshta, Moola, Poorvashadha, Pushyami,
Aslesha, Makha, Hasta, Rohini, Dhanishta, Satabhisha, Aridra or Bharani.
Stanza 16. If both the couple have the same Janma Rasi, but not the same asterism,
it is good. Sons and grandsons will issue out of the wedlock. If both have the same asterism,
fear from poison has to be guarded against. If the couple's Janma Rasis are mutually 7th
from each other, the couple will be loving dearly. If the Rasis are dwirdwadasa and also
happen to be the end of Cancer, Scorpio or Pisces, the couple will experience poverty. Here
ends the first part of Rasyaanukulya.
NOTES
When the Janma Rasis of the couple are 2nd and 12th from each other, the alliance is to
## Page 98
be rejected if the Rasi of either the groom or the bride falls at the end of Cancer, Scorpio or
Pisces.
Stanza 17. If a male is born in a Rasi for which the Rasi of the woman is Vasya, then
it is favourable. Every Rasi has a Vasya Rasi and they are: Aries — Leo and Scorpio;
Taurus — Cancer and Libra; Gemini — Virgo, Cancer — Scorpio and Sagittarius; Leo —
Libra; Virgo Gemini and Pisces; Libra — Virgo and Capricorn; Scorpio — Cancer.
Sagittarius — Pisces; Capricorn — Aries and Aquarius; and Aquarius and Pisces —
Capricorn.
NOTES
If the Vasya Rasi of the Janma Rasi of the girl happens to be the sign of the bridegroom,
it is said that vasya kuta prevails.
Stanza 18. If the Vasya Rasi of the man's Janma Rasi happens to be the Janma Rasi
of the girl, then it is auspicious. The Janma Rasis of both should be mutually Vasya Rasis. A
pair born in Vasya Rasis, if yoked, will lead a loving life.
Stanza 19. If the lords of the Janma Rasis of both are friends, or are one and the
same, the match can be accepted. Planetary friendships are disposed thus: The Sun has
Jupiter as his friend; the Moon — Mercury and Jupiter; Mars — Mercury and Venus;
Mercury — the Moon, Mars, Jupiter, Venus and Saturn; Jupiter — the Sun, the Moon,
Mercury and Saturn; Venus — Mars, Mercury, Jupiter and Saturn; and Saturn —
Mercury, Jupiter and Venus.
Stanza 20. For any planet the lords of the 4th, 2nd, 5th, 8th, 9th and 12th from its
own Moola-trikona Rasi are friends. The rest are enemies.
NOTES
This stanza is from Vidya Madhaveeyam a famous work on Muhurta or electional
astrology. The reckoning of friendships, according to this stanza, is based on Satyacharya's
dictum referred to by Varaha Mihira in Brihat Jataka — (...) which means for any planet, the lord
of its exaltation, and the 2nd, 12th, 4th, 5th, 9th and 8th from its Moolatrikona signs are his
friends.
Take for instance the Moon. His Moolatrikona is Taurus. The 4th is Leo and the lord is
the Sun. He is a friend of the Moon. The 2nd and 5th are ruled by Mercury. He is the friend of
the Moon. The 12th from Taurus is ruled by Mars. He could be a friend. But Mars also rules the
7th which is not one of the houses mentioned in the stanza. Therefore, Mars is only a neutral.
The 8th from Taurus is ruled by Jupiter who is also the lord of the 11th, which is not included in
the list. Therefore Jupiter is also a neutral. Venus is no doubt the lord of the exaltation sign of the
Moon. But Venus also owns the 6th and hence he becomes a neutral to the Moon. According to
## Page 99
the same argument Saturn also becomes a neutral.
The following table based on this stanza is given for the information of the reader.
Planet
Friend
Neutral
Enemy
Sun
Moon, Mars and Jupiter
Mercury
Saturn, Venus
Moon
Sun and Mercury
Mars, Jupiter, Saturn, Venus
None
Mars
Jupiter, the Moon, the Sun Venus, Saturn
Mercury
Mercury
Sun, Venus
Mars, Jupiter Saturn
Moon
Jupiter
Sun, Moon, Mars
Saturn
Mercury, Venus
Venus
Mercury, Saturn
Mars, Jupiter
Sun, Moon
Saturn
Mercury, Venus
Jupiter
Sun, Moon, Mars.
With this stanza Rasyadhipati consideration ends.
Stanza 21. Then comes the third consideration known as Dina Kuta. The birth
asterism is known as janmarsha; the 10th from it is karmarsha; and the 19th asterism from
it is adhanarksha. The 3rd, 6th, 7th asterisms from the janmarsha of the girl should be
avoided.
Stanza 22. The bridegroom born in the 3rd and 7th asterisms from the birth
asterism of the girl brings in trouble. One born in the 5th causes more trouble.
NOTES
According to this stanza a boy born in the 3rd or 7th asterism from that of the girl should
not be considered. But one born in the 5th is more inauspicious.
Stanza 23. The person born in the 88th Navamsa from the quarter of the birth star
of a girl brings in evil only. One born in the 108th Navamsa from the Navamsa of the girl's
star is equally bad.
NOTES
Here the Navamsa refers to the Navamsa position of the Moon and not that of the
ascendant.
Stanza 24. If the birth star of the boy happens to be the 4th, the 7th or the 10th from
that of the girl, it promotes their well-being. The farther the birth asterism of the boy is
from the girl's star, the better it will be for their happiness.
Stanza 25. If the girl is born in the 4th asterism from that of the boy, it is Mahendra;
if she is born in the 7th, it is known as Upendra. Mahendra gives wealth and grain and
Upendra gives children.
Stanza 26. When the number of asterisms counted from the asterism of the girl to
that of the boy exceeds 15, it is very good. This is called Streedeergha.
Stanza 27. The six stars beginning from Aswini to Aridra, Punarvasu to Uttara,
Hasta to Jyeshta and Moola to Satabhisha in regular order rule the Brahmin, the
## Page 100
Kshatriya, the Vaisya, the Sudra, anuloma and pratiloma castes. Poorvabhadra,
Uttarabhadra and Revati signify the Brahmin, the Kshatriya and Vaisya respectively.
NOTES
Aswini, Bharani, Krittika, Rohinit Mrigasira and Aridra represent respectively the
Brahmin, the Kshatriya, the Vaisya, the Sudra, the anuloma and the pratiloma castes. Likewise
consider from Punarvasu, Hasta and Moola. The last three stars signify the Brahmin, Kshatriya
and Vaisya.
Stanza 28. If both the boy and the girl belong to the same caste (varna), it is the best.
If the boy is of a higher caste, and the girl is of a lower caste, it is also admissible. If the girl
is of a higher caste and the man is of a lower grade, it is inadmissible. If one of them is
anuloma and the other belongs to one of the four castes, it is passable. If one of them is
pratiloma and the other is one of the four castes, it is to be rejected.
NOTES
The varnas of the man and the woman are to be determined from the Nakshatras as given
in the 27th stanza.
Stanza 29. Brihaspati is of the opinion that both should be of the same caste; the
man should be higher in caste, if the couple belong to two different castes; if the man is to
be lower in caste, it should be avoided. The first is the best, the second is ordinary and the
third is lowest.
Stanza 30. Sex compatibility (yonyanukulya) can be considered in two ways and
they are given below: If a girl is born in a female asterism and the boy in a male, the couple
will be happy. If both are female asterisms, there is loss of wealth. If both are male
asterisms, it is to be rejected. Aswini, Bharani, Pushyami, Aslesha, Makha, Uttara, Swati,
Visakha, Jyeshta, Moola, Poorva-shadha, Uttarabhadra, Sravana, Poorvabhadra are male
asterisms. The remaining 13 are feminine in sex.
Stanza 31. Another view: Aswini, Rohini, Punarvasu, Pushyami, Hasta, Anuradha,
Sravana, Poorvabhadra, Uttarabhadra are masculine constellations. Mrigasira, Moola and
Satabhisha are eunuchs; the remaining 15 are feminine in sex. A man born in a male
asterism marrying a woman born in the same star is inauspicious. A man born in a male
asterism and a woman born in a female asterism is good. A man born in a male asterism
and a woman born in a eunuch is good. A man born in a feminine star and a woman born
in a male one is nindya (fit to be censured). A man born in a feminine star and a woman
born in a feminine asterism is ordinary. A man born in a female star and a woman born in
a eunuch is not favoured. A man born in a eunuch star and a woman born in a masculine
star should be rejected. A man born in a eunuch star and a woman in a feminine star is
## Page 101
passable. And a man born in a eunuch and a woman in a eunuch is not favoured.
Gananukulya
Stanza 32. Revati, Aswini, Anuradha, Sravana, Swati, Punarvasu, Mrigasira, Hasta,
Pushyami belong to divine category. Bharani, Pubba, Poorva-shadha, Poorvabhadra,
Aridra, Uttara, Uttara-shadha, Uttarabhadra and Rohini belong to human category. And
the remaining are of a demoniacal nature.
If the boy and the girl belong to divine and demoniacal groups, quarrels and even
death may occur. If the divine group and human group are brought together, the yoni kuta
will be ordinary.
Stanza 33. If the boy and the girl have the same gana, it is highly propitious. If the
boy is of Deva Gana and the girl of Kara Gana, it is fairly good. A man of Asura Gana and
a woman of Nara Gana is ordinary. A man of Nara Gana and a woman of Deva Gana is
bad. A man of Nara Gana and a woman of Asura Gana should not be brought together.
NOTES
Light is thrown on the significances of Ganas — deva (divine), manusha (human) and
rakshasa (diabolical) in my book Muhurtha or Electional Astrology to which my esteemed reader
is referred. It looks as though the gunas represent different psychological temperaments. We can
roughly equate the deva with satwic nature, the manusha with thamasic nature and the rakshasa
with rajasic nature. In actual practice, it is found that unless there are strong antidotes, a rakshasa
gana girl is generally quarrelsome and capable of keeping the husband in perpetual tension,
despite all the other desirable qualities she may have. If both the boy and the girl are born in
rakshasa gana stars, the home will be a veritable battle-field, magnifying each trifle into an
enormous problem. Either the husband or the wife should possess an adjusting capacity if
relative peace is to prevail.
However, there are some exceptions which are dealt with in the next stanza.
Stanza 34. Work out the Nakshatras for the ascendants of the boy and the girl. If
these asterisms indicate agreement by gunas; or woik out also the Nakshatras of the lords
of the Chandra Navamsa of the couple; if there is agreement between the gunas of these
two Nakshatras; or if there is stree-deergha, the objection of a boy in a human asterism
marrying a girl born in a demoniac star can be ignored.
Gotranukulya (Agreement of Gotra)
Stanza 35. Aswini, Pubba, Swati, Abhijit signify Marichi Gotra; Bharani, Aslesha,
Visakha, Sravana signify Vasishta Gotra; Krittika, Makha, Anuradha, Dhanishta belong to
Angirasa Gotra; Rohini, Pubba, Jyeshta and Satabhisha belong to Athri Gotra; Mrigasira,
Uttara, Moola, Poorvabhadra belong to Pulaha Gotra; and Punarvasu, Chitta,
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Uttarashadha and Revati signify Kretu Gotra. The Gotras of the couple should be
ascertained from their birth asterisms.
Stanza 36. If the boy and the girl belong to the same Gotra, it brings disaster. If the
Gotras are different, prosperity will come in. If the Gotras of Nakshatras worked out
according to the ascendant are the same, the result is ordinary.
NOTES
If there is no compatibility between the Gotras based on the birth asterisms of the boy
and the girl, then ascertain the asterisms on the basis of the ascendant points of the couple. If the
Gotras are the same here also, the compatibility in respect of this item is ordinary.
Vihanganakulyam
Stanza 37. Aswini to Mrigasira signify the bird Bharandhaka; Aridra to Pubba —
Pingala; Uttara to Anuradha — Kaka (crow); Jyeshta to Sravana — cock; and Dhanishta
to Revati — peacock. If the asterisms of the couple indicate the same bird, it is auspicious.
NOTES
If one is friendly to the other, it is passable. If one is the natural enemy of the other, it is
bad.
Stanza 38. The constellations have been assigned to the yonis of certain animals in
the order beginning with Aswini: horse, elephant, she-goat, serpent, dog, cat, sheep, cat,
mouse, rat, camel, he-buffalo (bull), lion, he-buffalo (bull), tiger, stag, deer, dog, monkey,
ox, monkey, she-buffalo, horse, woman, cow and elephant. If the asterisms of the boy and
the girl govern animals which agree in nature, the married couple will live amicably. If they
are mutual foes, the couple also will quarrel and separation will come in.
Stanza 39. If the asterisms of the couple come under influence of the following
animals, there will be family felicity and happiness. They are elephant, horse, cow, woman,
stag, goat, she-goat and cat. If tiger and serpent happen to be the animals of the couple,
death may ensue.
Stanza 40. The cat and the serpent are natural enemies; so are the rat and the dog;
so are the horse and she-buffalo. Lion has no natural enemy. Dog, mouse, cat, dog and
serpent are mutual enemies. Hence yoking persons ruled by these will be disastrous.
NOTES
Yoking the two (man and woman) ruled by animals having antagonistic yonis will spell
trouble to family life.
Stanza 41. According to Madhaveeya, tiger is the enemy of cow, dog, woman, he-
buffalo, stag, goat and monkey. Dog is the enemy of cow, goat, she-goat, monkey and stag.
Cat and rat are mutual enemies. Elephant and stag are enemies. Horse and he-buffalo are
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natural foes. Cat and serpent are traditionally averse. When we consider this compatibility,
we should see whether the asterisms indicate the same animal or animals friendly to one
another. If they happen to be inimical yonis, they are bad.
Stanza 42. According to Brihaspati, Chitta governs the yoni of the tiger. In
Muhurtha Ratna, it is said that Chitta governs lion. As this is controversial, it is left to the
discretion of the learned to settle one way or the other.
Vedha Dosha
Stanza 43. The asterisms can be classified into 5 divisions thus: Kantha — Rohini.
Aridra, Hasta, Swati, Sravana, Satabhisha; Kati — Bharani, Pushyami, Pubba, Anuradha,
Poorvashadha, Uttara-bhadra; Pada — Aswini, Aslesha, Makha, Jyeshta, Moola, Revati;
Siro — Mrigasira, Chitta, Dhanishta; and Kukshi — Krittika, Punarvasu, Uttara, Visakha,
Uttara, Poorvabhadra.
Stanza 44. If the asterisms of the couple do not fall in the same varga or division, it
is productive of good results. If the asterisms fall in the first varga (Kantha), the result is
widowhood; if in Kati, poverty results; if in Pada, distant travels; if in Siro — death will
ensue; and if Kukshi — loss of children. The Vedha blemish should also be looked into
when constructing new buildings.
Stanza 45. Each asterism has a vedha asterism as follows: Aswini — Jyeshta,
Bharani — Anuradha, Aridra — Sravana, Krittika — Visakha, Rohini — Swati, Aslesha
— Moola, Makha — Revati, Pushyami — Poorvashadha, Punarvasu — Uttarashadha,
Pubba — Uttarabhadra, Hasta — Satabhisha, Uttara — Poorvabhadra; Mrigasira, Chitta,
Dhanishta are mutually vedhas or mutually repelling. The asterisms of the couple should
not fall in the vedha group.
NOTES
Vedha stars are mutually repelling. Thus Aswini repels Jyeshta, Aridra repels Sravana and
so on. The bridegroom's and the bride's stars should not fall in the same repelling group.
Mrigasira, Chitta and Dhanishta are also vedha stars mutually.
Stanza 46. If there is Vedha affliction both the husband and the wife will go to rack
and ruin. Even if there are other items of agreement as Vasya, etc., Vedha will prevail. The
Vedha stars are connected with the 6th and 7th relatively.
Bhuthanukulya
Stanza 47. The 27 constellations have been classified into 5 Bhutas or elements thus:
Prithvi (earthy): Aswini, Bharani, Krittika, Rohini, Mrigasira; Jala (watery): Aridra,
Punarvasu, Pushyami, Aslesha, Makha, Pubba; Teja (fiery): Uttara, Hasta, Chitta, Swati,
Visakha; Vayu (airy): Anuradha, Jyeshta, Moola, Poorvashadha, Uttara-shadha and
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Sravana; and Akasa (ethereal): Dhanishta, Satabhisha, Poorvabhadra, Uttara-bhadra and
Revati.
If the asterisms of the couple are of one and the same Bhuta, it is good. If one is
aerial and the other is fiery, it is equally good. If one is earthy and the other belongs to any
other Bhuta, it is also good. If one has watery Bhuta, and the other has fiery Bhuta, it is
bad. If ethereal Bhuta combines with any other Bhuta, it is passable.
Stanza 48. Bhutas are classified into 5 as given above, but some writers say that
Gemini, Virgo, denote Prithvi; Taurus, Cancer and Libra — Jala; Aries, Leo and Scorpio-
Agni; Capricorn and Aquarius — Vayu; and Sagittarius and Pisces — Akasa.
Stanza. 49. In Sarvasiddhi, it is stated that the Bhutas should be classified as given
in verse 47. If the asterism of both happens to be one and the same Bhuta, it is auspicious.
If one is fiery and the other watery, it is bad. Other combinations are passable.
Rajju
Stanza 50. Classify the asterisms into three groups of nine each as given below:
1st group
2nd gronp
3rd group
Aswini
Bharani
Krittika
Aridra
Mrigasira
Rohini
Punarvasu
Pushyami
Aslesha
Uttara
Pubba
Makha
Hasta
Chitta
Swati
Jyeshta
Anuradha
Visakha
Moola
Poorvasbadha
Uttarashadha
Satabhisha
Dhanishta
Sravana
Poorvabhadra
Uttarabhadra
Revati.
If the asterisms of the couple happen to fall in the same group, the yoking of the
couple must not be done.
NOTES
If the asterisms of the couple happen to fall in the second group, it is called Madhyama
Rajju and the result will be death, quarrel, and less and hence this is supposed to be very
inauspicious.
If the asterisms fall in the 1st and the 3rd, it is called Rajju and it also cause calamities.
Vayanukulya (Age)
Stanza 51. If the bridegroom is three times older than the bride, it is considered as
good; if he is twice old, it is passable; if he is older only by a few years it results in sorrow.
If the bride is older, the family will become extinct.
Ashtavarganukulya
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Stanza 52. If the Janma Rasi of the boy falls in a sign which, in the Moon's
Ashtakavarga of the girl's chart, has more bindus it is good. Similarly if the Janma Rasi of
the girl falls in a sign which, in the Moon's Ashtakavarga of the boy, has more bindus, it is
equally good.
Stanza 53. Find out the kaksha in which the Moon is found in the girl's horoscope. If
the Janma Rasi of the boy falls in the sign of the lord of this kaksha, the compatibility is
good. The same is the case in respect of the boy's horoscope.
NOTES
According to the Ashtakavarga scheme, each sign is divided into 8 parts or kakshas of 3°
45', the lords of which are respectively Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon
and the ascendant. Suppose in the bride's case the Moon is in Aquarius 11° 40'. This will be the
4th kaksha, the lord of which is the Sun. If the groom's Jan in a Rasi falls in the sign ruled by the
Sun, viz., Leo, it is good.
Chittanukulya
Stanza 54. If the couple love each other, they can enter into wedlock, even if there is
no agreement in other ways. This is very important in the matter of marriage.
Stanza 55. One who loves a girl sincerely, from his heart should marry her. Pure
love is greater than any other virtue.
NOTES
Stanzas 55 and 56 are suggestive and reflect the wisdom of the ancients in giving priority
to mutual love in preference to any other astrological factor. But the love for each other must
spring from their hearts and not from just casual desire. When such pure love is seen between a
boy and a girl, no astrological consideration should intervene to prevent such a marriage. But in
the modern times, except in very rare cases, it is not love that seems to weigh. It is lust which is
transient and disappears the moment initial infatuation ends. Hence we see today any number of
tragedies involving young men and women.
Other Considerations
Stanza 56. Count from the asterism of the girl to that of the boy. Multiply this
number by 5 and divide the product by 7. The remainder is vyaya or expenditure. If the
counting is again made from the birth-star of the bridegroom and the same process
repeated, the remainder indicates 'aya' or gain or income.
Stanza 57. If income is greater than expenditure, marriage brings in all-round
prosperity. If expense is greater, the couple will experience much poverty.
Stanza 58. Count from Aswini to the asterism of the boy as well as the girl and total
them up. Add to this sum 13. From the total figure subtract 32. Divide the difference by 5.
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If the remainder is 1, the result is, aquisition of children; 2, death of one of the couple; 3,
prolonged illness; and 4, prosperity. If the total after adding 13 does not come to 32, then
the counting should be made from the birth asterism to Aswini.
Stanza 59. Count from the birth asterisms of the couple to Aswini. Add the two
figures and deduct the sum by 5. If the remainder is 1, prosperity is indicated; if 2, general
progress; if 3, calamities; if 4, acquisition of wealth and if 5, disasters.
NOTES
It is held by some that the principle given in this stanza only to the Chola country.
Stanza 60. If the birth stars of the male and female fall in the first varga — Aridra,
Hasta, Poorva-shadha, Uttarashadha — there will be great progress; if they fall in the
second varga — Krittika, Rohini, Mrrgasira, Makha, Pubba, Uttara, Anuradha, Jyeshta,
Moola, Dhanishta, Satabhisha, Poorva-bhadra — prosperity will follow; and if they fall in
the third varga — Aswini, Bharani, Punarvasu, Pusbyami, Aslesha, Chitta, Swati, Visakha,
Uttarashadha, Sravana, Revati — expenditure and debts will come in.
NOTES With this stanza ends Rinanukulya.
Stanza 61. The anukulyas (sources of agreement) described here are very effective in
results. The effects of some of them are described elsewhere and they are noted below.
Stanza 62. Dina agreement indicates that the couple will live long; mahendra brings
in children and grand-children; streedeergha gives the husband long life; yoni confers
unfailing prosperity; gana makes the couple mutually more and more attached; and vayas
(age) brings in union and greater amity.
Stanza 63. Of the various compatibilities described, 4 are based on Janma Rasi and
one each onthe lord of the Janma Rasi, sakti (love) and vayas (age); and 16 are based on
the asterisms. Thus we have 23 items or sources of agreement in all.
Stanza 64. Of the compatibilities suggested above, some are strong and others are
weak.
Stanza 65. Their relative importance will have to be noted. According to the work
Sarvartha-siddhi, 20 items of compatibilities are to be looked into. Of these, agreement in
respect of Janma Rasi, lord of Janma Rasi, Vasya, Mahendra and Yoni are the most
important. Hence these should be carefully studied.
Stanza 66. For matrimonial purposes the most important items of concordance to be
considered are Janma Rasi, lord of Janma Rasi, Vasya, Mahendra, Gana, Yoni, Dina and
Streedeergha.
Stanza 67. According to Muhurthabharana, Janma Rasi, lord of Janma Rasi,
Mahendra, Yoni and Vasya are the five most important sources of agreement that should be
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considered.
Stanza 68. Madhava gives 15 items for consideration in all. Of these Mahendra,
Yoni, Janma Rasi, lord of Janma Rasi are the most important ones. Besides, Brahmins
should look into the Gotras they are born in. Others should consider the agreement in
respect of Varna besides the five already mentioned.
Stanza 69. Five items of agreement, viz., Vasya, Mahendra, Yoni, Janma Rasi and
lord of Janma Rasi have been found to be very effective by experience by many learned
writers on the subject. Hence, at least these five should be looked into before the settlement
of the marriage is made. Besides these, Brahmins should look into their Gotras, and other
castes (Varnas), these being special to them.
NOTES
The question of a concordance in the matter of matrimony has been elaborately
described, giving the opinions of other well-known authorities. In fact the author gives 23 items
for consideration. But in this verse he is practical enough to suggest that at least five items are
very important and they should be looked into before the settlement of marriage is made.
With due deference to the great author I must record my humble difference from him. All
these items are based either on the birth star or birth Rasi. In actual practice, however, I feel that
inherent compatibility should exist in the horoscopes of the male and female if the marriage is to
be successful. The author does not allot any unit for the various Kootas as has been done in
works on Muhurtha. I commend to my esteemed readers the chapter on Marriage given in my
book Muhurtha or Electional Astrology, wherein the subject has been discussed in great detail.
Thus ends the Chapter XXI
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CHAPTER XXII
Effects of Transits
Stanza 1. Varaha Mihira has detailed the effects of planets in transit in his work
Brihat Samhita. I shall describe here briefly what is given by him in that famous treatise.
Stanza 2. When the Sun transits the Janma Rasi (the sign occupied by the Moon at
birth), fatigue, loss of good name and position, painful work and diseases afflict the native;
in the 2nd, loss of money, diseases in the eye, and deception from others happen; in the 3rd,
one will experience elevation to a new position, ruin to one's enemies, increase of wealth
and good health; in the 4th, he will meet with obstacles in the matter of enjoying the
company of his wife and will suffer from diseases in the stomach.
Stanza 3. In the 5th, affliction from enemies, and diseases; in the 6th, recovery from
illness, fall of enemies and pacification of all mental griefs; in the 7th, fatigue from
journeys, helplessness and diseases connected with the stomach; in the 8th repulsion for
women and from women and fear from the rulers and diseases.
Stanza 4. In the 9th, calamities of all sorts, feelings of privation and severe diseases,
and break to one's profession; in the 10th success in all undertakings and victory in all
quarters; in the 11th, promotion to an elevated position, general prosperity, recovery from
diseases and tendency to do good actions; and in the 12th, the native will not be able to reap
the fruits of any good actions.
Stanza 5. When the Moon transits his own radical position, he brings in wholesome
food to his satisfaction, increased bed comfort and gain of valuable things; in the 2nd, the
Moon causes troubles or obstacles to all good actions, loss of fame, and money; in the 3rd,
enjoyment with women, comfort from having good clothes and fresh acquisition of wealth;
in the 4th, fear from others; and in the 5th troubles of all sorts, obstruction to journeys.
Stanza 6. In the 6th gain of wealth, general happiness, peace with enemies and
pacification of all diseases; in the 7th, wholesome and satisfactory food, presents from
others, gain of money, comfortable sleep and enjoyment of women; in the 8th trouble from
fire; in the 9th diseases in the stomach and fear of imprisonment; in the 10th, benefits from
Government; in the 11th visits from relatives and increase of wealth; and in the 12th, loss
of money and obstacles to all work.
Stanza 7. When Mars transits the birth Moon, obstacles to all undertakings; in the
2nd, fear from rulers, troubles from thieves and fire, sorrows caused by enemies, ailings in
the body caused by mental and physical griefs; in the 3rd, gain of valuable metals, favour
of God Subrahmanya and easy destruction of enemies; in the 4th, association with bad
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men, diseases in the stomach, high fever, unconscious flow of seminal fluid.
Stanza 8. In the 5th, Mars gives troubles from foes, sorrows due to children, and
dread from diseases; in the 6th, gain of valuable metals as copper and gold, fear from
quarrels and misunderstandings, fresh breaks with enemies; in the 7th, misunderstanding
with the wife, diseases in the stomach and eyes; in the 8th, blood pressure due to severe
blows in the body or break of limbs and consequent diseases, fear from dishonour, mental
depression.
Stanza 9. In the 9th, loss of money, diseases and defeat; in the 10th, profits in all
ways; in the 11th, elevation to the headship of a village and general happiness; and in the
12th, troubles of all sorts, waste of money, diseases due to heat, blood pressure and diseases
in the eye.
Stanza 10. When Mercury transits the radical Moon, it indicates quarrels and
misunderstandings with relations, loss of money caused by libel or unlawful words and
writings and journeys to distant places; in the 2nd, fresh acquisition of wealth and
influence and general prosperity; in the 3rd fear from enemies and anger of rulers; in the
4th, gain of money, prosperity to relatives and general progress of family; in the 5th,
quarrels with wife and children.
Stanzas 11 and 12. Mercury transiting the 6th indicates success in all things, general
luck and rapid promotion; in the 7th, quarrels: in the 8th, victory, happiness from children,
gain of clothes, increase of income, mental peace and increase of learning; in the 9th,
diseases of all kinds; in the 10th, destruction of enemies, gain of money and happiness from
women; in the 11th good speech, fresh gains, happiness and success in everything, better
and closer association with wife and children; and in the 12th, troubles from foes and
diseases.
Stanza 13. Jupiter transiting the birth Moon involves loss of money, depromotion,
quarrels and mental dejection; in the 2nd, gain of wealth, ruin to foes, happiness with
women; in the 3rd, some change in profession, obstacles to all actions; in the 4th, sorrows
caused by relatives, want of peace from all quarters; in the 5th, acquisition of vehicles as
horses or oxen, gain of ornaments and children, happiness from women, gain of clothes,
and dwelling houses; in the 6th, tendency to feel unhappy though having everything to
make one comfortable.
NOTES
Vehicles as horses or oxen imply by horse-carriages or carts drawn by oxen.
Stanza 14. In the 7th, from radical Moon Jupiter brings in cleverness in speech,
sharpness of intelligence, accomplishment of all actions and gain of money, happiness in
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sexual enjoyments; in the 8th, unbearable grief, diseases, loss of liberty, over-exertion and
fatigue; in the 9th, profits, happiness with wife and children, acquisition of authority and
accomplishments and success in all actions; in the 10th, loss of position or profession,
wealth and fruitlessness of all actions.
Stanza 15. Jupiter transiting in the 11th, indicates favours, success in all actions and
elevation to a distinghished station in life; and in the 12th, fatigue caused by long walks and
severe miseries in life.
Stanza 16. Venus transiting the natal Moon denotes getting wholesome food,
enjoyment with wife, gain of perfumed articles, fresh sleeping materials and valuable
clothes and happiness resulting from these.
Stanza 17. Venus in the 2nd gives wealth and grains, acquisition of ornaments and
flowers, favour of rulers and happiness for the family members; in the 3rd, respect and
regard for one's opinions, profits, honours from others, acquisition of clothes and
destruction of enemies; and in the 4th, happy reconciliation with relatives and great
prosperity.
Stanza 18. Venus transiting the 5th indicates gain of money, birth of children, help
from relatives, satisfaction for the elders; in the 6th, troubles from enemies and diseases; in
the 7th, trouble and danger from women; in the 8th, happiness resulting from women,
acquisition of household utensils and ornaments in the family; in the 9th gain of wealth,
fruition of liberal and charitable actions and happiness and enjoyment with women.
Stanza 19. Venus transiting the 10th causes rivalry and quarrels and dishonour; in
the 11th enjoyment of good food, gain of perfumed articles and favour from relatives; and
in the 12th, gain of wealth in many ways and acquisition of clothes and ornaments.
Stanza 20. Saturn transiting birth Moon causes fear from poison and fire, loss of
relatives and friends, exile to distant lands, quarrels with one's own relatives,
misunderstandings due to monetary transactions and journeys to distant places.
Stanza 21. Saturn in the 2nd, loss of wealth, happiness and health; decrease of
desires; in the 3rd, gain of elephants, buffaloes, good health and successful termination of
all actions.
Stanza 22. Saturn in the 4th brings in a cloud to the mind, separation from wife and
one's own wealth; quarrels with all; in the 5th, sorrows arising from death of children.
Stanza 23. In the 6th, pacification of enemies and diseases; in the 7th, intimacy with
female servants and distant journeys; in the 8th misunderstanding with one's own people
and extreme helplessness. Saturn in the 9th, enemity with all, imprisonment or bondage,
obstruction to one's charitable actions and heart trouble; in the 10th, loss of fame, wealth
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and education, and success in one's actions (Karma Phala).
Stanza 24. Saturn in the 11th, intimacy with other women, huge profits, increase of
honour and authority; and in the 12th, succession of intermittent griefs and overwhelming
calamities in life.
Stanza 25. Planets in the course of their transit contribute both good and evil to the
native. But, they may be made to do good by propitiation, offerings, etc.
Stanza 26. The Sun and Mars give their transit effects when they are in the
beginning of the sign; Jupiter and Venus in the middle part; and the Moon and Saturn in
the last part. Mercury gives his effects throughout the sign.
NOTES
While considering the transits one has to note that unfavourable planets when aspected by
benefics are not evil fully. Similarly favourably situated planets when aspected by malefics do
not cause good fully. If the major planets, while in transit, conjoin or aspect the ruling Dasa or
Bhukti lord, the good effects of the directional lords are augmented or delayed and the bad
effects intensified or lessened depending upon the nature of the transiting planet. If, for example,
one is having the sub-period of a yogakaraka planet, Saturn in transit aspecting or associating the
sub-lord can delay the operation of the Rajayoga.
Stanza 27. If planets in transit are adverse, they should be propitiated by
worshipping them with flowers of various hues appropriate to the planets, by wearing
apparel of the colours of the planets thus: Sun and Mars — red; the Moon and Venus —
white; Saturn — dark; Jupiter — yellow; and Mercury — green; and by reciting the
mantras of the planets and performing Homa.
Stanza 28. We shall now indicate the nature of the jewels or precious stones,
governed by the various planets, things that are to be offered in charity, the nature of the
ceremonies to be performed and the things to be avoided, when planets in transit are in
unfavourable positions.
Stanza 29. The Sun governs — manikya, the Moon — mukta, Mars — vidruma,
Mercury — garuda, Jupiter — pushyaraga, Venus — vajra, Satmn — indra-neela, Rahu
— gomedhika and Ketu — vaidurya.
Stanza 30. When the Sun is in unfavourable transit position, gift a cow of kapila
colour; for the Moon, a conch; for Mars, a red bull; for Mercury, gold; for Jupiter, yellow
silk; for Venus silver and white horse; for Saturn, a black cow; for Rahu iron and sheep;
for Ketu, an elephant and sheep.
Stanza 31. Devas and Brahmanas shall be adorned. Elderly persons should be
obeyed. Vedas and Puranas should be listened to. Homas should be performed and
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witnessed. The mind should be kept pure. Vedic chants should be listened to and gifts
offered, as ordained. If these are done, unfavourable planets, however afflicted they may
be, will do good.
Stanza 32. The planets in transit in unfavourable places will not do any harm if one
resorts to taking bath every day, resorting to ritualistic baths as ordained by Badarayana;
by having dips in holy waters and pouring on the body medicated waters of the appropriate
planet.
Stanza 33. Even a ruler should avoid the following when the planets are
unfavourable: Roaming during uncommon and late hours; engaging in hunting; declaring
war and undertaking any risky action; embarking on distant journeys; riding on elephants,
horses and other dangerous vehicles; and visiting another's house.
Stanza 34. For interpreting the effects of transits, three factors have to be
considered, viz., the transit situation, vedha and vepareeta vedha.
Stanza 35. Prepare the Ashtakavargas of all the planets and mark the favourable
positions from the Moon in each. They are called Gochara. When a planet occupies a
Gochara position, its effects can be nullified by another planet occupying a Vedha Rasi
from the above. Hence its good effects will be very greatly reduced. When a planet occupies
a Vedha position in respect of another planet in transit, the effects of the planet occupying a
Vedha will be reversely nullified by the planet in Gochara position. This is known as
Vipareeta Vedha. Hence the evil effects also will be greatly minimised.
Stanza 36. All planets transiting, the 11th from the natal Moon, do only good. The
Sun is favourable in 3, 6 and 10; Saturn is favourable in 3 and 6; Mars in 1, 3, 6, 7 and 10;
Venus in all places except 6, 7 and 10; Jupiter in 2, 5, 7 and 9; Mercury in 2, 4, 6, 8 and 10;
planets should not be afflicted by a planet occupying Vedha positions. This is the view of
Sreepathi.
Stanza 37. When the Sun transits 11, 3, 10, 6 (note the order) from the natal Moon
and when no vedha is caused by other planets except Saturn occupying 5, 9, 4, 12 (note the
order), the Sun does only good.
NOTES
When the Sun transits 11, 3, 10, and 6, the Vedha position of 11 is 5, of 3 is 9, of 10 is 4,
of 6 is 12. If a planet occupies its Vedha position, the planet in transit position Will be afflicted.
Stanza 38. When the Moon transits 7, 1, 6, 11, 10, 3 and when no planets except
Mercury occupy 2, 5, 12, 8, 9, 4 (in this particular order) he does only good.
NOTES
Mercury does not cause vedha to the Moon. The vedha positions for 7 is 2, for 1 — 5, for
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6 — 12, for 11 — 8, for 10 — 9, for 3 — 4.
Stanza 39. When Mars transits 3, 11, 6 and no other planet occupies its Vedha
positions — 12, 5, 9, he does only good. Saturn is similar to Mars.
Stanza 40. When Mercury transits 2, 4, 6, 8, 10, 11 and no planets except the Moon
occupy 5, 3, 9, 1, 8 and 11, he gives only good. The Moon does not cause Vedha.
Stanza 41. When Jupiter transits 2, 11, 9, 5, 8 and no other planet transits 12, 8, 10,
4, 3 for Vedha affliction, he does only good.
Stanza 42. When Venus occupies in transit 1, 2, 3, 4, 5, 8, 9, 12 and 11, and no other
planet occupies 8, 7, 1, 10, 9, 5, 11, 6, 3 and cause Vedha, he does only good.
Stanza 43. If transiting planets are afflicted by Vedha, they do not give good effects.
Similarly a planet in an unfavourable and Vedha position counter-afflicting another planet
in Vedha Rasi contributes only good. In Vipareeta Vedha, we have Vama Vedha.
Stanza 44. Even if a planet transits a favourable sign, he does not do any good if he
occupies an inimical or debilitation sign or is associated with or aspected by an inimical
planet.
Stanza 45. The planets in Gochara positions are affected differently by Vedha and
Vipareeta Vedha. These are detailed in some other works and they are culled in for making
the facts clearer.
Stanza 46. When the Sun transits a Vedbya sign (3, 6, 10, 11) the Vedha signs are in
order 9, 12, 4, 5.
NOTES
If the Sun transits the 3rd from the natal Moon, the Vedha sign is 9. Similarly for 6 it is
12, for 10 it is 4 and for 11 it is 5. When the Sun is passing through the 3rd (Vedhya) from the
radical Moon, he is to give benefic results. If at the same time a planet transits the 9th (Vedha)
from the radical Moon, the Sun's favourable results are negated.
Stanza 47. For the Moon the Vedhya and the Vedha signs are 1 — 5, 3 — 9, 6 — 12,
1 — 2, 10 — 4 and 11 — 8.
NOTES
If the transit Moon is in the 3rd (Vedhya) from the natal Moon, it can give good results. If
simultaneously another planet is transiting the 9th (Vedha), the good effects are nullified.
Stanza 48. For Mars and Saturn, the Vedhya and Vedha Rasis are 3-12, 6-9 and 11-
5.
Stanza 49. For Mercury Vedhya and Vedha signs are 2-5, 4-7, 6-9, 8-1, 10-8 and 11-
12. For Jupiter 2-12, 5-4, 9-10, 7-3 and 11-8.
Stanza 50. For Venus the Vedhya and Vedha signs are 2-7, 3-1, 4-10, 5-9, 8-5, 9-4, 11-
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12 and 12-6.
Stanza 51. The Vedhya positions for Rahu and Ketu are 3, 6, and 11 as for Saturn
and the Vedha positions are 12, 9, 5. No planet having Vedha can give beneficial results.
Stanza 52. Saturn does not cause Vedha to the Sun nor does the Sun afflict Saturn.
Similarly the Moon and Mercury are not mutually afflictive.
Stanza 53. Even if planets occupy favourable Gochara positions, they do not
contribute good if they are afflicted by Vedha. Similarly, though the Vedha sign may be
unfavourable, a planet situated there being counter-afflicted by a planet occupying its
Vedha Rasi does no evil but offers only good.
Stanza 54. If an astrologer not knowing the principles of Vedha, Vipareeta Vedha
and strength of planets makes bold to predict the Gochara effects, his predictions will never
come true to acts.
Stanza 55. In this chapter, we have described the effects of planets in transit
counting from the Moon. This is given out by the great Sage Vasishta to his pupils, and it
should not be advised to any except good pupils. This is to be treasured as a great secret.
Thus ends the Chapter XXII
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CHAPTER XXIII
Diseases: Causes and Remedies
Stanza 1. Diseases have been dealt with by me in Chapter XIII. I shall now describe
the primary causes of diseases and remedial measures as given in the work Karma Vipaka.
NOTES
According to ancient Hindu conceptions certain types of diseases such as tuberculosis,
cancer, etc,, are Karma Vyadhis being the consequences of certain prohibited acts which the
native must have done in his past life. The Western medical men try to find for every disease
causes within the body, and they are treated by medicines, surgery, etc., The majority of Hindus
however still believe in the ancient theory of our suffering, physical, mental, etc., in this life,
being the consequence of certain acts done in our previous life or lives. Karma Vipaka is an
ancient work listing the various diseases, how they arise and what remedial measures, which
mainly consist of japa, homa, dana, etc., should be adopted. Western medical science has not said
and cannot say the last word on ill-health and its healing. We have to consider what the sages say
with respect and faith.
Rajayakshma (Consumption)
Stanza 2. The reason for the terrible disease consumption is that in the previous
birth, the native might have caused violence to Brahmins, hated the preceptors and elders
or might have indulged in sexual enjoyment at the times of eclipses. The remedies are
chanting the Sahasra Nama, Rudra Sukta, Aindragni and Suktas accompanied by Havana;
and giving clothes as gifts.
Karsya (Emaciation)
Stanza 3. According to smritis stealing food is the main cause for karsya or
emaciation. As a remedial measure, an image of Siva should be gifted.
Kushta Roga (Leprosy)
Stanza 4. The primary cause of leprosy can be found in murdering Brahmins,
enjoying the wife of the preceptor, engaging in illicit sale of medicines or attempting to
poison a trusted person. The remedial measures are: chanting rudra sukta, ayusukta and
gifting the images of the Sun and the bull made of gold to venerable Brahmins and
performing kushmanda homa.
Swetakushta (White leprosy)
Stanza 5. Besides the causes specified in the previous stanza, misappropriation of
large quantities of cotton rolls, clothes and bronze vessels will also lead to one suffering
from white leprosy.
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Remedial measures are also the same as given in stanza 4.
Visarpa (Serpis)
Stanza 6. Killing serpents or having them killed by others is the cause for one
suffering from Visarpa. The remedy is nagadana or gifting the image of a serpent as
specified in the smritis.
Pandu Roga (Leucoderma)
Stanza 7. Stealing the wealth of the Deities and Brahmins and eating forbidden
foods give rise to leucoderma. Performance of kushmanda homa and gifting of gold are the
palliatives.
Atisara (Dysentery)
Stanza 8. Destroying tanks and wells is the cause for Atisara. The remedy as per
sages is the recitation of Rudrasukta and Varunasukta.
Grahani (Face Disease)
Stanza 9. Tearing away the lips, breaking the teeth and cutting away the tongues of
others; talking ill and disparaingly of elderly persons; uttering falsehood and becoming a
false witness are the causes for disease in the face. The remedies are Kushmanda homa,
Gayatri Japa and giving in charity a gold figure of the elephant, grains and medicines.
Arsa Roga (Piles)
Stanza 10. The causes of piles are misappropriating of the wealth of the learned and
the blind; stealing food, having sex relations on prohibited days and killing cows. The
remedy is the gifting of the figure of a cow made of gold.
Netra Roga (Eye Disease)
Stanza 11. Eye diseases are the consequence of ingratitude, casting wily glances at
other women and injuring others' eyes. The remedies are giving payasa prepared with milk
or dhal, gold, ghee and gifting the figure of Garuda and performance of Homas and
chanting Netra-raksha sukta or Netraraksha mantra with devotion.
Nakandhya (Partial Blindness)
Stanza 12. The disease of nakandhya is due to the injuring or blinding of cow's eyes.
The remedies are, giving in charity the image of Gopala.
Kama Roga (Ear Disease)
Stanza 13. Back-biting, tearing away others' ears and obstructing others' actions are
said to be the causes of Karnaroga. Giving in charity land, gold, grains and woollen goods
and chanting Surya Mantra are the palliatives.
Jihwa Roga (Lingual Disease)
Stanza 14. The causes for lingual disease are scolding preceptors and elderly
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persons, uttering falsehood, causing grief to others, tearing away others' tongues. Gifting
grains, medicines, performing kushmanda homa and chanting Rahu mantra or other
Suktas are the remedies.
Vatha Roga (Rheumatism)
Stanza 15. Criticising pious and respectable people, hating parents and preceptors
and stealing food are the causes for rheumatism. The remedial measures are giving in
charity the image of a deer made of copper along with clothes and wholesome food and
reciting or chanting Vayu Sukta and other Vayu Mantras.
Soola (Colic Trouble)
Stanza 16. Having relations with virgins, animals, widows and maid-servants;
consuming prohibited food, abandoning the performance of essential rituals, indulging in
back-biting, killing a person by poison or sharp weapon are the root causes for colic
troubles. The remedies are thila dana and padma dana and gifting away a trident made of
silver or gold.
Gulma (Spleen Disease)
Stanza 17. Deep-seated enmity towards and ill-treatment of the preceptor, envy and
misuse of another's food are the main causes for the disease Gulma. The remedies are
Homa with Aindragni-sukta, chanting of Rudrasukta and Vayusukta, chanting of Gayatri
Mantra and gifting of the image of Ganapati.
Prameha
Stanza 18. Sexual relations with animals, unmarried virgins, wives of preceptors
and widows, hatred of teachers, stealing of food from Brahmins and causing grief to others
are the causes of Prameha. Besides these, illicit relations with mother, mother-in-law and
brother's wife cause madhu meha or diabetes.
Stanza 19. Homas and gifting of gold, cow, water and food and chanting of varuna
mantra relieve one of diabetes.
Mahodara (Dropsy)
Stanza 20. The cause of this disease is sex relations with the wife of the preceptor
and causing of abortions. The remedies are chanting Rudra sukta and Varunasukta and
giving in charity the image of a crocodile and water.
Mootra Krucha (Urinary Disease)
Stanza 21. Physical intimacy with unmarried virgins, animals and widows and ill-
treating Brahmins are the main causes for urinary diseases. The remedies are gifting
gingelly seeds and lotus flowers. Performing 'Homas' with insufficient fire leads to
Agnimandya. The palliative is the chanting of Agnimantra.
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Bhagandara (Fistula)
Stanza 22. Disregarding the advice of elders and preceptors and sex-relations with
the wife of the preceptor cause Bhagandara- The remedies are giving jewels, silver, gold
and image of an elephant made of gold and chanting Gayatri mantra, Aditya-sukta and
Rudrasukta.
Vidhradhi
Stanza 23. Stealing fruits is the cause of Vidhradhi roga. The remedies are
performing amradana asper the injunctions of Smritis.
Kantha Roga (Throat Disease)
Stanza 24. Stealing public prosperty results in one suffering from throat disease.
Grahasanti and gifting ratnas are the remedies.
Siro Roga (Headache)
Stanza 25. The cause of disease of the head is hatred towards Brahmins. The
remedies are repentence and gifting of the sacred thread.
Asrugadhara
Stanza 26. This disease is caused by destroying Aswatha and other sacred trees and
injuring cows. The remedy consists of gifting a red cow.
Apasmara (Epilepsy)
Stanza 27. The cause of Apasmara is the killing of preceptors and masters. Japa,
Dana and other measures recommended in Smritis of the sages are the remedies.
Mookathwa and Unmada (Dumbness and Insanity)
Stanza 28. Ridiculing elderly persons, always engrossed in pleasures and casting
eyes on others' wives and breaking of promises lead to dumbness, lunacy etc. The remedies
suggested are gifting of an elephant image.
Fevers
Stanza 29. Fevers arising from cold and heat and recurring fevers are caused by
intimidating others with the help of a dog. Remedies are the performance of Abhisheka for
Vishnu and Siva and chanting of Panchadurgamantra and Rudrasukta.
NOTES
For fevers arising from cold and heat Abhisheka of Siva and Vishnu are said to be more
appropriate. For intermittent fevers remedies other than the two mentioned here are
recommended.
Daha (Thirst)
Stanza 30. Daha or extreme thirst arises because of sins such as intimacy with the
preceptor's wife. The remedy is giving water to the thirsty.
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Vrana Roga (Ulcers)
Stanza 31. Stealing vegetables, obstructing others' speeches, maltreating others and
immoral relationship with undesirable women and destroying trees lead to ulcers. The
remedy is gifting Ratna or pearls or precious ring.
Ulcers in the hands and the legs
Stanza 32. Ulcers in the hands and legs are respectively due to causing abortion and
having immoral relationship with the preceptor's wife. Giving Ratna as a gift to Brahmins
is the remedy.
Childlessness
Stanza 33. The causes for one getting no issues are: killing children, eating eggs,
hating preceptors and others' children, killing animals, causing dissensions between mother
and child, killing young pet animals and not performing the annual sraddha ceremony. The
remedy is gifting a cow's image made of gold.
Aruchi and Chardhi
Stanza 34. Giving in charity anything without due regard and devotion will lead to a
disease known as "Aruchi". Betraying a person who trusts the native will lead to a disease
known as Chardhi. Let learned men suggest suitable remedies for these two.
Mookatwa (Dumbness)
Stanza 35. Plagiarism leads to the disease of muteness. The remedy is gifting the
image of Goddess Saraswati.
Kamila (Blindness)
Stanza 36. The cause of the disease 'Kamila' (blindness) is taking food without
washing one's feet and cleaning the hands. Gifting the image of Garuda is the remedy.
Anthra Vriddhi (Intestinal Trouble)
Stanza 37. Obstructing the performance of Yagna results in this disease. Gifting the
image of Vishnu is the appropriate remedy.
Stanza 38. For the disease Gulma iron vessels should be gifted; for leprosy, silver
coins and images; for Vatha roga (rheumatism) cow's milk; for eye diseases, gold coins
immersed in cow's ghee; for pains in the body — beds, pillows and cots; for diseases in the
stomach — fertile plots of ground.
Stanza 39. For Arsas (piles) and Bhagandhara (fistula), gold and diamonds should
be gifted and Rudrasukta chanted. For all diseases, besides the special ones recommended
in their proper places, Sahasranama, Satarudreeya and Rudrasukta should be chanted.
Stanza 40. Kings and rich people should establish free hospitals. Ordinary people
should at least give food and medicines to the sick. Then their sicknesses will disappear.
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Stanza 41. The 'gift of health' is the most important of all the gifts. If anybody wants
to be free from diseases and be healthy he should help the sick with food and medicines.
Thus ends the Chapter XXIII
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CHAPTER XXIV
Questions bearing on Deities, Rulers etc.
Stanza 1. In this chapter I shall describe Deva Prasna (deities), Raja Prasna (rulers),
Yuddha Prasna (war) and Mrigaya Prasna (hunting), four in all.
Stanza 2. The installation of the holy idol should be done thus: The priest is to seat
himself in a prescribed holy place and perform atma pooja after due meditation. Then he
should worship his preceptor and Ganapati and give as gifts to Brahmins gold, clothes and
cows. The holy idol should be installed at the most auspicious time.
NOTES
Generally, the installation of the idol is done by Than-trikas. Self-purification and
worship of the divinity within himself and then the worship of his Guru and god Ganapati by the
priest should precede the formal installation at the moment earlier fixed on astrological
considerations.
Stanza 3. After the installation of the idol the performance of Abhishekha and
Utsava should be conducted. This Utsava is to be repeated every year either on the
installation day or on any other auspicious day properly fixed. A careful celebration of the
Utsava brings in prosperity.
Stanza 4. God exists in the holy idol as an invisible force to bless His devotees. This
'invisible force' or Chaitanya is the perpetual source of prosperity to His Bhaktas or
devotees. If it is discovered that for some reason or other, this Chaitanya is found to be
decreasing, suitable remedial measures should be adopted to restore things to their normal
condition.
Stanzas 5, 6, 7. The following are said to impair 'the Divine Presence' in the bimba
or the installed idol. (1) Births and deaths happening within the four walls of the temple;
(2) passing of the calls of nature inside angana and mantapa; (3) the entry of prohibited
people; (4) the entry of animals like owls, eagles, crows, dogs, asses, camels, pigs, apes,
'dundubha' and 'purassara'; (5) the appearance of snake-holes, ant-hills and beehives; (6)
any signs of grief or joy and 'perspiration and sweat' in the bimba; (7) the idol gets heated
or it jerks to and fro or it falls down, or its different parts get broken or go out of order; (8)
pujas and other ceremonies are stopped for no reason; (9) worship with prohibited mantras
or forbidden flowers is being done; or (10) rubbing the idol with pepper. Of these, some are
very strong anti-forces and some are yery weak.
Stanza 8. 'Prasada' is the Body of God. 'Bimba' is the seat of Sukshma Delia'.
'Prasada' is 'Adhara'. Bimba is 'Adheya'. Harm to one affects the other. If any disorder is
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found in any one of these, both should be purified. If any disorder is found outside these
(but within the four walls of the temple), purificatory ceremonies should be performed. If
there is no serious dosha it is enough if the place is sprinkled with the holy water that
remains after Kalasabhisheka.
Stanza 9. If there is any serious disorder for the Bimba or Prasada or other
subsidiary parts, it should be repaired at once. Otherwise, the efficacy of the 'Presence' will
be very much affected and calamities will befall. If the disorders are set right, then Divine
favour will shower on all.
Stanza 10. First the idol should be installed at an auspicious hour. Then the
customary worship should be performed regularly. The annual festivals should be
conducted in a regular way. If there is any disorder or dislocation to the Bimba and any
part of the temple, it should be repaired at once. Then the Deity will bestow prosperity by
His divine presence.
Stanza 11. Deva Prasna must be resorted to, to ascertain the cause of uncleanliness,
the sudden stoppage, or performance of the rituals or utsava in a topsy turvy manner,
performance of any acts which may-have destroyed the sanctity of the Deity and the
decline in the income of the temple, taking into consideration the relevant houses in the
horary chart.
Stanza 12. If the ascendant is occupied or aspected by the Sun or the Sun occupies a
kendra, or Leo is the ascendant, then the God is Siva. If Cancer is the ascendant or the
Moon associates with or aspects the ascendant or a kendra, then it is Durga. If Mars is
disposed in the above manner then the God is Skanda. If it is Scorpio and Mars is
connected with it, then it is Bhadra Kali. If Saturn is similarly disposed, then the God is
Sastha. If Mercury is disposed as above, it is Vishnu. If Jupiter is having the same
disposition, all gods are present there.
NOTES
In case of doubt as to whether any prohibitory act has affected ihe sanctity of the temple,
or the cause of uncleanliness cannot be known, or if any doubts arise regarding whether
abhicharakarma has been done to destroy the Divine presence, or if there is any appreciable
decrease in the income of the temple or any unknown causes or invisible indications revealing
that there is something wrong somewhere, Deva Prasana should be resorted to.
If the ascendant at the time of the query is Leo, or the Sun aspects or occupies the
ascendant or is in a kendra from the ascendant, then the sanctum sanctorum housing God Siva
has been polluted. If the ascendant is Taurus or the Moon occupies or aspects the ascendant or
the Moon is in a kendra from the ascendant, the deity affected is Durga. If Mars is similarly
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situated, it is Skandha; if the ascendant is Scorpio and Mars is disposed as above it is Bhadrakali;
the Deity is Sasta if Saturn is the planet involved. It is Vishnu if ths planet is Mercury. If it is
Jupiter then it means all deities.
Venus has been omitted. But Tai rus and Libra can be considered as also the situation of
Venus. The deity here is Annapurna or Lakshmi. Here the verses dealing with deities as given in
Chapter XV can also be considered.
Stanza 13. In the Deva Prasna chart the 12 houses from the ascendant indicate
respectively, the 'Divine presence', wealth, temple servants conveyances, Bimba, enemies,
ornaments, offerings and oblations (naivedya), temple authorities, festivals, income and
expenditure.
Stanza 14. According to another authority the twelve houses in a deva prasna chart
signify respectively, the Bimba, the wealth of the temple, naivedya or offerings, the land,
sannidhya or divine presence, uncleanliness or pollution, the public, temple servants,
worshippers, Dcvalakas, merit, the Thanthrika or Acharya.
NOTES
There is a slight difference in the assignment of significations to the twelve houses,
between the 13th and 14th stanzas.
The Bimba is the deity or God. Sannidhya or chaitanya is the divine presence. Devalakas
are persons employed in the temple for making garlands, sounding drums and music and blowing
conches and horns. The tenth house signifies sucharitam or merit and the 12th house governs
Thantrikas or priests who instal the Deity or conduct worship.
Stanza 15. According to another view the ascendant indicates the nature of Bimba;
the 8th rules servants and articles used for worship and 'Divine Presence'; the 9th signifies
merit; the 4th denotes the various parts of the temple; the 2nd signifies the wealth of the
temple and income; the 6th suggests thieves and people engaged in destroying the temple.
Bhavas yield good results if they are aspected by or associated with benefics and evil results
if they are connected with malefic planets.
Stanza 16. According to yet another view, the ascendant indicates the temple and the
8lh house governs Bimba. The various Bhavas are to be considered according to the nature
of the planets that occupy them or the nature of the planets who are friendly or inimical to
them.
Stanza 17. Here are given different views regarding the Bhavas in a Deva Prasna.
Reconciling all these conflicting views, a general study is given below:
Stanza 18. From the ascendant is to be ascertained sannidhya, temple building and
the Bimba. From the 2nd house should be ascertained wealth, income, temple treasure and
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guardians.
Stanza 19. The 3rd house indicates naivedya and temple servants. The 4th house
rules all the buildings connected with the temple, vehicles (vahanas) and every bit of land
connected with the temple. The 5th house signifies 'Divine Presence' and the Bimba.
Stanzas 20 to 23. The 6th house indicates pollution of the temple, enemies and
thieves. The people and ornaments should be looked into from the 7th house. The 8th house
signifies Divine Presence, naivedya and servants and good and evil matters. The 9th house
indicates the nature of the authorities and the conditions of the merit (Punya); the 10th
house rules over daily ceremonies, festivals and 'Devalakas'. The 11th has governance over
merit and prosperity and income, while the 12th denotes expenditure and waste and nature
of the priests.
Stanza 24. The ascendant and other houses occupied by benefics promote the
sanctity of the Bimba and other significations. Malefics harm or destroy the significations.
NOTES
The exceptions in the case of the 6th, 8th and 12th houses should be noted.
Stanza 25. If Mars occupies Bimba Bhavas (1 and 5), then the idol has a bend or a
cut. If Saturn occupies the house, the idol is very old. If Rahu or Gulika is in Bimba Bhava
dirty animals, such as Dundubha, have touched it. If Ketu occupies Bimba, enemies have
bathed it with some prohibitive powder. If the Sun occupies it, the Bimba has been smeared
with pepper ointment and the efficacy of the Divine Presence has been reduced. Any evil
planet in the 12th house denotes disfigurement of the image.
Stanza 26. Saturn occupying the 4th house denotes that the entire temple complex is
worn out. Mars or the Sun in the 4tb suggests that a part of the building has been affected
by fire. Gulika disposed in the same house indicates the entry of persons in pollution. Two
malefics in the 12th reveal that outcastes and fallen people have entered the temple.
NOTES
According to some papadwaya means not two malefics, but Rahu and Ketu.
Stanza 27. Malefics in the 3rd or 8th denote that the naivedya offered is unclean. If
the planet is Saturn, what is offered is inadequate. If it is Mars regular offerings are not
made. If it is Rahu or Ketu or Gulika, some dead animal matter has been mixed up with
the naivedya.
Stanza 28, If a malefic planet occupies the 9th house, it is to be interpreted that
some misfortune has befallen the temple authorities. The particular person involved should
be ascertained from the asterism occupied by the malefic or its trinal star. In the same way,
the condition of the priests, servants, Devalakas, etc., should be ascertained.
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NOTES
From the 12th house, the priests' future can be read: from the 10th, Devalakas; and from
the 3rd the temple servants.
Stanza 29. When a malefic planet is in the 7th house, some of the ornaments of the
Deity have been lost. If he occupies the 10th house, the worship or the Utsava (procession)
is not being properly conducted.
Stanza 30. Ashtabandha is to be considered from the Bimba Bhava. If this is
moveable, Ashtabandha is not strong; if it is a fixed sign, the Ashtabandha can be said to be
very strong. The strength of Ashtabandha has to be read from the 4th house also. This is
the view of some learned writers on the subject.
Stanza 31. According as the Bimba sign is moveable or adhomuka, the idol is shaky
or has fallen down.
Stanza 32. Benefic planets posited in or aspected by the ascendant, and Jupiter
occupying favourable houses indicate that the Deity is in a favourable mood to bless people.
Stanza 33. If malefics occupy the ascendant and other unfavourable houses, it is to
be inferred that the Deity is angry. The reason for the wrath depends on the nature of the
houses occupied or aspected by malefics.
Stanza 34. What is stated earlier for answering questions bearing on general
matters may be conveniently utilised in Deva Prasna also.
Stanza 35. Death of persons connected with the temple and future good, etc., can be
read from Sutra and Trisphuta. If there are indications for death, it is to be predicted that
animals like cows will die falling in wells or tanks.
NOTES
Marana Sutra is calculated by the combination of Bhavas. The nature of death depends on
those Bhavas. If death indications happen to be in the 4th and it is aspected by an evil planet
governing quadrupeds and the Bhava happens to be a watery sign, then we can say that a
quadruped will die falling in water. If it is Cancer, it will be in one year: if it is Scorpio, it will be
in one month; and if it is Pisces, it will be in a day.
Stanza 36. What is given in earlier chapters can also be intelligently utilised here. In
Deva Prasna, if indications are present for loss of money or signs of uncleanliness,
appropriate remedial measures should be prescribed.
Stanza 37. To ward off all evil and to bring about general prosperity, Bhagavat-seva,
Ganapati Homa, Bhagyasukta Japa and Abhisheka with milk and its products should be
conducted in the temples regularly.
Thus ends Deva Prasna and here begins Raja Prasna.
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Stanza 38. On questions bearing on royalty, the 12 houses beginning from the
ascendant signify respectively the bodily features of the king, treasury, army and the chief
of the army, vehicles, mantra, i.e., advice and advisers, enemies, the ways of procedure to
be adopted in war, age, mental attitude or policy, administrative work, gains and losses.
NOTES
The Ascendant represents the ruler, his health and well-being. If the question relates to
the State, all details pertaining to the chief minister can be gauged from the Lagna. If it is the
Union or the Country that is the subject of the question, the well-being or otherwise of the prime
minister is assessed from the rising sign. The 2nd house rules the economic policies of the
government. The 3rd house shows the defence forces and also the neighbouring states or
countries as the case may be and relations with them. Malefics here indicate border squirmishes
and tensions between neighbouring states or neighbouring countries. The 4th house ruling
vehicles covers all domestic issues. The 5th house is very important since it gives clue to those
who surround the ruler as advisers and counsellors. The 6th house governing enemies or the
opposition is simple enough. The 7th shows warfare and matters of war and defence strategy.
The 8th house which shows age can also be taken to anticipate the time and duration of periods
of trouble, riots and violence in the state and problems in the administration. It also gives an
inkling of the span or longevity of the ruling government. The 9th house influences the policies
of the government. Mars, Saturn and Rahu afflicted in the 9th are a synonym for corruption. The
administrative machinery is covered by the 10th house. The 11th and 12th houses rule revenue
and expenditure respectively. Afflictions to the 11th show either a deficit in the State's funds or
heavy taxing programmes.
Here is information of much importance on political astrology. The ascendant represents
the personality of the ruler — the king, president, etc., the 9th indicates the policy of the ruler or
the government and the 10th administrative work.
Political forecasts in respect of a country can be made on the basis of the time of
commencement of the new year. Predictions for a desired month can be worked out on the basis
of a chart cast for the time at which the new Moon or Amavasya ends. The details furnished in
this and the following stanzas can be adopted while dealing with mundane forecasts, subject to
the modern political, social and economic factors.
Stanza 39. Malefics are harmful in houses other than the 3rd and 11th. Mars and
the Sun are favourable in the 10th house. Benefics generally strengthen the houses they
occupy. A benefic in the 6th removes the opposition of the enemies. The Moon in the 12th or
8th does not promote the house. Venus occupying the 7th is not favoured.
Stanza 40. Subjects partake of the good and the bad effects of the rulers. This is the
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view of the learned works of the sages.
NOTES
As the king so the subjects, says a proverb. When the ruler is corrupt, unprincipled,
characterless and immoral, the people will also reflect these characteristics in their lives. The
corruption and want of character amongst the rulers in our own country are only being reflected
by the people.
Stanza 41. The good and the bad effects of a ruler are based on eight factors
signified by the houses 1 to 8. They are the ruler, his children, treasury, vehicles and
followers, the palace, wives, advisers and preceptors and subjects.
Stanza 42. When the strong Sun and the Moon occupy quadrants, or when Arudha
and the ascendant, or Arudha or the ascendant, happen to be Cancer or Leo, then the king
or the ruler will exercise his authority fully. If these are weak, he will not be able to enjoy
royal prosperity. If, however, Raja Yogas are present in the horary chart, he will be able to
exercise his royal powers.
Stanza 43. Mercury governs the heir-apparent; Mars denotes commander-in-chief;
Jupiter and Venus govern ministers. If these planets are exalted and occupy favourable
places and are aspected by benefics, these will have a prosperous career, and the king will
be able to derive benefits from them. Otherwise they will be a source of danger to the ruler,
who will not favour them.
Stanza 44. When Arudha Lagna is Urdhwa-mukha, its lord is about to enter its
exalted sign, and strong planets are in appropriate houses, then the ruler will soon assume
administrative powers.
Stanza 45. When the ascendant has a number of benefic vargas and benefics occupy
the ascendant, then the ruler will attain his ambition and secure a a new country or a new
distinguished position soon,
Stanza 46. When benefics occupy the 7th and the 10th, a high position in life is
secured. If they occupy the 1st, the 2nd and the 5th, respect and money will be conferred.
Malefics occupying the 11th or 12th (in a Raja Prasna) do not give good results. The Moon
in the ascendant is not favourable but in the 10th he is good.
NOTES
This stanza is from Shat Panchasikha or Chappana.
Stanza 47. If the ascendant is aspected by Mercury, the querist will overcome his
enemies and will gain money and lands.
Stanza 48. In an earlier chapter, "Lakshanas" signifying 'gain of elephants', etc.,
have been given. They may be utilised in this context befitting rulers.
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NOTES
The chapter referred to is the 16th.
Stanza 49. Strong planets disposed in favourable houses and in particular a strong
planet posited in the 11th infallibly confer gain of objects in accordance with the
indications of the planet.
Stanza 50. When the lords of the 2nd and the 11th happen to be watery planets or
occupy watery signs and Navamsas favourably and the ascendant is a watery sign, the ruler
will get 'ships' as gain. When Capricorn is the ascendant, and the lords of the 2nd and the
11th occupy aquatic signs and Navamsas in unfavourable positions, associated with or
aspected by malefics or in combustion, then the ruler will lose many ships in the bargain.
Stanza 51. If soldiers on march put in a question, "who amongst us are going to die
and who will have success", the answer is to be given thus:
Stanza 52. Soldiers in whose Rasis Saturn, Rahu, Ketu and Gulika are placed at the
time of query and soldiers whose ascendant (or Janma Rasi) lords are in combustion will
also experience defeat. Those who stand in the directions of Sirshodaya or Urdhwamukha
signs or such ones who occupy elevated spots and places, and those who are feeling with
their hands, their heads or right hand will be victorious.
Stanza 53. Soldiers who are stationed in the south or south-east or those who are
facing these directions, or those who are touching their knee-cups or those who have their
weapons raised high, will die in the battle-field.
NOTES
When whole armies march against a ruler, it is quite likely some will die in war, others
survive but in an ignoble manner while still others may come out in glory. In such circumstances,
each soldier may want to know his fate.
As a general rule, we can predict defeat in the case of those in whose cases, at the time of
the query, Saturn, Rahu, Ketu or Gulika join the sign occupied by the Moon. The same fate
awaits also those whose lord of the ascendant at the query time is combust. This is from the
horary chart. Where it is not possible to cast a chart, the stanza also envisages the use of
lakshanas in judging the query of a soldier. Those who face the directions of the Sirshodaya
signs, that is, Gemini (S.E.), Leo (South), Virgo (S.W.), Libra (West), Scorpio (West) and
Aquarius (North) will be successful. Men who occupy elevated spots such as a heap of rubble,
stones, steps, mud mounds can also be sure of a favourable outcome. Those who touch their head
or their right hand can be sure of success in their respective duties.
More clues to discover defeat or success follow in the next stanza.
Stanza 54. When other signs of victory for the soldiers posted in the various
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directions are found, the enemies will be killed and their weapons captured.
Stanza 55. The soldier who stands in a depressed ground or who feels with his hands
the left side of his body will be defeated. If other signs (of defeat) are found, he will be
wounded, or his weapons will be confiscated by the enemy or he will die.
Stanza 56. Victory falls on those who feel with their hands, their chest, head or right
hand or their weapons. The soldier, who cuts or breaks another thing at the time, will also
score success.
Stanza 57. On hearing that there is to be a war, a king or his representative may
enquire whether the enemy would invade or not. Then the answer is to be given as follows:
Stanza 58. If the Moon occupies a fixed sign, and the ascendant happens to be a
moveable sign and a moveable Navamsa, then the enemy will soon come to fight in
strength. If the Moon is in a moveable sign and the ascendant is in a fixed sign and a fixed
Navamsa, the enemy will not invade.
Stanza 59. If the ascendant is a fixed sign or the Moon is in a common sign and
Mercury, Jupiter or Venus occupies the 6th, then the enemy who has invaded will be
defeated.
Stanza 60. When the Moon occupies a fixed sign and the ascendant happens to be a
moveable sign and Navamsa, the enemy will invade in strength. When the Moon is in a
moveable sign and the ascendant falls in a fixed sign, the enemy though well prepared will
not march for fighting.
Stanza 61. If the ascendant is a fixed sign and the Moon is in a common sign, though
the enemy may have come near, will return without fighting.
Stanza 62. When the Moon is in a moveable sign and the ascendant in a common
sign, the enemy will come half the way but retire without fighting. When the Moon is in a
common sign and the ascendant in a moveable sign, the enemy will march from two
directions; and if the ascendant is aspected by malefics, the enemy will be defeated.
Stanza 63. If malefics occupy the 5th or 6th, the enemy will retreat though he has
proceeded half the distance. If malefics occupy the 4th house, the enemy will be defeated in
the fight.
Stanza 64. If malefics occupy the 1st, the 2nd, the 3rd, the 5th, the 6th and the 12th,
enemies will come to fight, but when the malefics are in the 4th, they will not come to fight.
Stanza 65. When the Sun and the Moon are in the 4th, enemies will not come to
fight. When Mercury, Jupiter and Venus are in the 4th, they will mount an attack
immediately.
Stanza 66. If Aries, Taurus, Leo or Sagittarius happens to be the ascendant or the
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4th house and if any planet occupies them, the enemy will go back without fighting.
Stanza 67. If a fixed sign ascends and Jupiter or Saturn occupies it, then the enemy
will not come to fight. If the ascendant is a moveable sign and the Sun or Jupiter occupies
it, then the enemy will invade.
Stanza 68. If Jupiter or Venus occupies the 2nd or 3rd, the enemy will appear all of a
sudden with his army. In regard to a question bearing on a missing person, he will come
back safe.
NOTES
The combinations given in stanza 68, viz., Jupiter or Venus occupying the 2nd or the 3rd
from the ascendant, can also be applied to queries bearing on missing persons. If at the time of
the query the above combination is present, then the missing person will return.
Stanzas 57 to 68 give combinations to find out if an inimical ruler will march his army
against the king (querent) or not. These same combinations may be suitably adapted to present-
day warfare. The nature of the signs and planets involved can also be successfully employed to
anticipate the nature of attack — aerial, naval or the army moving in.
The following planetary combinations may be noted as indicative of an invasion: All
these combinations are for the time of query.
(a) The Moon is in a fixed sign, the Ascendant is in a moveable sign and a moveable
Navamsa — the enemy comes in great strength.
(b) The Moon is in a common sign and the Ascendant is in a moveable sign — the enemy
mounts a two-pronged attack marching in from two different directions.
(c) Malefics in the 1st, the 2nd, the 3rd, the 5th, the 6th and the 12th — the enemy comes
to fight.
(d) Mercury, Jupiter and Venus are in the 4th — a sudden and immediate attack.
(e) The Ascendant is a moveable sign and the Sun or Jupiter occupies it — the enemy
will invade.
(f) Jupiter or Venus occupies the 2nd or 3rd — the enemy makes a sudden appearance or
ambushes. The nature of the rising sign is not specified.
2. Under the following circumstances, the enemy will not invade or even if the march has
begun, will abandon it:
(a) The Moon is in a moveable sign and the Ascendant is in a fixed sign and a fixed
Navamsa — an invasion by the enemy need not be feared.
(b) The Ascendant is a fixed sign and the Moon is in a common sign — the enemy will
begin his march but give it up half-way.
(c) The Moon is in a moveable sign and the Ascendant is in a common sign — the enemy
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will start marching but retire without fighting.
(d) Malefics are in the 5th or the 6th — the enemy will retreat though he has marched a
long way.
(e) Malefics occupy the 4th, the enemy will not march at all.
(f) The luminaries are in the 4th — the enemy will not come to fight.
(g) Aries, Taurus, Leo or Sagittarius is the Ascendant or the 4th house and a planet
occupies it — the enemy returns without fighting.
(h) The Ascendant is a fixed sign and Jupiter or Saturn occupies it — the enemy will go
back without fighting.
3. When the enemy marches on against the querent, the outcome is decided in the
following manner:
(a) The Ascendant is a fixed sign or the Moon is in a common sign and the 6th house is
occupied by Mercury, Jupiter or Venus — the invading army will be defeated.
(b) The Ascendant in a moveable sign is aspected by malefics and the Moon is in a
common sign — the enemy will be defeated no matter what strategy it employs.
(c) Malefics occupy the 4th house — the enemy will be defeated.
These rules, though framed in ancient days as applicable to the methods of warfare
prevailing then, can still be applied in modern times with slight adaptations.
Stanza 69. Count from the asterism of the ascending degree to the asterism held by
the Moon. From the day of the query the enemy will come in as many days subject to the
condition that there are indications for the enemy's attack, and when there are no planets
intervening between the ascendant and the Moon.
Stanza 70. The time of arrival or return of the enemy is ascertained by multiplying
the period assigned to the planet indicating the event by the the number of the Navamsa it
has gained.
NOTES
According to Varahamihira, each planet is assigned a time scale, viz., the Sun ayanam (6
months); the Moon — two ghatikas or 48 minutes; Mars — a day; Mercury — a rithu (season or
two months); Jupiter — a masa (month); Venus a paksha (fortnight): and Saturn — a varsha
(year).
Suppose the planet indicating the invasion is Venus and he is in the 2nd, Cancer, having
covered 7 Navamsas. The time scale for Venus is 1 month. This multiplied by 7, viz., 7 months
indicate the probable time of invasion by the enemy.
Stanza 71. Ascertain first the house occupied by the planet that indicates the good or
bad events. Multiply this by the period governed by the lord of Lagna. This counted from
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Prasna day gives the period of the fructification of the event.
NOTES
Suppose the malefics indicating invasion occupy the 4th house and the lord of the
ascendant is the Sun, whose period is 6 months. Then multiplying 4, the number of the afflicted
house by 6, we get 24 months, which means, the enemy will attack in 24 months from the day of
the query.
Stanza 72. The product obtained by multiplying the period governed by the lord of
the ascendant by the completed number of Navamsas in the ascendant will be the time
required for the success or defeat of the enemy.
NOTES
According to some pandits the time-scale of the lord of the Navamsa Lagna should be
multiplied by the number of Navamsa gained by the lord of Lagna.
Stanza 73. If the planet that indicates success or otherwise of the event occupies a
fixed sign, then its period should be multiplied by 3; and if it occupies a common sign, the
period should be multiplied by two.
NOTES
In a moveable sign, the period assigned holds good.
Stanza 74. If, at the time of query, the questioner or another person is seen standing
along with him or one of them has his hands joined together or has his hands clasped with
another, then the war will end in arbitration; or if a planet occupying its own or friendly
sign aspects the ascendant, a peace pact will be signed by the parties.
Stanza 75. When Mercury occupies the 3rd, the 6th, the 9th or the 12th and the
ascendant is aspected by benefics, it can be boldly predicted that a treaty will be signed by
the parties and there will be no war.
NOTES
According to another interpretation, Soumya means benefic planets and not Mercury.
Stanza 76. When a strong malefic occupies the 7th house, and he happens to be the
victorious one in Graha Yuddha (planetary fight), then peace will be concluded without
war, thereby gaining a lot of wealth. If, however, a malefic is in the ascendant, even if there
is to be peace, it will be temporary.
Stanza 77. If the 1st, the 11th and the 12th happen to be Nara Rasis (human signs)
and benefics occupy the same, there will be unexpected peace. Malefics in common signs
indicate no peace.
Stanza 78. Benefics occupying the 9th, the 1st, the 4th, the 7th and the 10th aspected
by benefics, denote that peace will be concluded. Malefics aspected by malefics occupying
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quadrants denote that war will go on.
Stanza 79. If malefics are in Lagna, Mercury is in the 3rd and the Sun occupies the
4th, there will be war, the citizens will suffer destruction and the enemy will succeed and
the defending ruler will be defeated.
Stanza 80. When malefics are situated in quadrants in the vargas of Mars and
aspected by malefics, then there will be war.
Stanza 81. If Rahu, Ketu, Gulika or Kala occupy or aspect the ascendant, there will
be many deaths in the war. Similarly when Mars and the Sun are strongly connected with
the ascendant, the carnage will be heavy.
Stanza 82. After understanding what is meant by Sthayi and Yayi, one has to predict
victory or defeat.
Stanza 83. 'Yayi' is the invading or attacking party represented by houses 2 to 9.
'Sthayi' is the defending party signified by houses 3 to 8. The invader or defendant will be
victorious according as Yayi or Sthayi has more benefics.
Stanza 84. In the country of Kola, a kind of warfare known as 'Anga Yuddha' was
prevalent in ancient times. The party who enters the arena of fight first is Yayi and the
party that enters next is 'Poura'.
Stanza 85. 'Pouras' are the inhabitants residing within the fort, or town or city. The
invading batch is known as 'Yayi'.
Stanza 86. When Cancer, Scorpio, Aquarius or Pisces happens to be the 4th house,
the enemy will be defeated. If a quadrupedal sign happens to be the fourth house, then
enemies will retreat being defeated.
Stanza 87. When the Moon, Mars and Saturn occupy the 11th, Venus, the Sun and
Mercury are respectively in the 1st, 3rd and 4th and Jupiter is in the 5th, the enemy will be
routed and the king can return to the capital triumphant.
Stanza 88. When benefics occupy the 1st, the 7th and the 10th, the ruler will be
successful. Mercury, Jupiter and Venus in the 9th also indicate victory, Mars and Saturn
give defeat.
Stanza 89. When the ascendant and the 10th happening to be Nara Rasis (human
signs) are occupied by malefics the invading enemy will be defeated. When the 1st and the
10th are Nara Rasis occupied by benefics the invader will be victorious.
Stanza 90. When a malefic occupies the 1st, the 10th, the 11th or the 12th, the
invader will take possession of the capital. A benefic in any of these houses gives defeat to
the invader.
Stanza 91. Victory or defeat is to be read from the Sun and the Moon and the signs
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they occupy. This is explained in Rana Deepika.
Stanza 92. Leo, Virgo, Libra, Scorpio, Aquarius and Pisces are the Sun's or diurnal
signs. The remaining are the lunar or nocturnal signs.
Stanza 93. When the Sun and the Moon occupy diurnal signs, the ruler will be
defeated. When they occupy nocturnal signs, the invader will be defeated.
Stanza 94. When the Sun occupies a nocturnal sign, the invader will defeat the
besieged and when the Moon occupies a diurnal sign, the invader will be repulsed.
Stanza 95. When the Sun and the Moon are respectively in their own, i.e., diurnal
and nocturnal signs, though the fighting parties be young and well equipped, will not desire
to fight.
Stanza 96. When strong malefic planets occupy unfavourable places, the asterisms
involved must be noted. The parts of the body signified by the constellations, as reckoned
from the birth asterism, get injured or wounded.
NOTES
The 27 constellations govern the different parts of the body of the soldier thus:
Janma Nakshatra or birth asterism — face; the 2nd — left eye; the 3rd, 4th and 5th —
head; 6th — right eye; 7th — right ear; 8th, 9th, 10th and 11th — right hand; 12th, 13th and 14th
— right leg; 15th, 16th, 17th, 18th and 19th — chest and heart; 20th — neck; 21st, 22nd, 23rd
and 24th — left hand; and 25th, 26th and 27th — left leg.
Stanza 97. A ruler should begin to collect materials for war on a day ruled by
Dhanishta. He should collect money and make his first appearance amidst his enemies on
the day ruled by Poorva-bhadra. He should declare war at the time when Mars and the
Moon occupy their own vargas in the same Navamsa in the ascendant. Then he will secure
victory.
Stanza 98. On a Tuesday, when Mars is in the ascendant or at the time of
Vishaghatika, the ruler taking an arrow or some water and assuming it to be fiery should
shoot it in the direction of the enemy. If the arrow is sent in Vishti Kala from that quarter
(Dik) governed by that Vishti, the enemy can be easily defeated.
Stanza 99. Indications or signs, pointing when wars and other calamities devour a
country, are clearly explained in the Samhita by Varaha Mihira. They are noted below.
Stanza 100. When temples, forts, festoons, flagstaff are affected by fire, the enemy
will invade the country within six months.
Stanza 101. When it smokes without fire, when dust and darkness pervade the
atmosphere, terrible experiences are in store for the country. Asterisms invisible in a
cloudless sky at night and visible in broad day light indicate that some danger is at hand.
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Stanza 102. Though there is no wind, branches of trees tear away from them; trees
fall off uprooted; fearful sounds are heard from the tops of trees. These indicate imminent
war, deposition of kings and epidemics everywhere.
NOTES
These are to be looked into, when there is fear of invasion, or when the future of a king is
being considered in a Prasna.
Stanza 103. Trees and creepers bloom in certain periods. When they blossom in
other periods, fall of kingdoms or destruction in the country can be predicted. If they
bloom prematurely death of children and if any fluid oozes out of trees, destruction to all
things can be predicted.
Stanza 104. If any fluid resembling liquor issues out of trees, vehicles will be
destroyed. If any watery substance resembling blood issues out, there will be war; if any
liquid resembling honey comes out, there will be epidemics; if anything like oil issues out
there will be poverty and if anything as thin as water issues out, there will be great fear
affecting the people.
Stanza 105. If the tree of worship (generally preserved in a palace) blossoms in
untimely periods and yields fruits in the unusual seasons, it forebodes the ruler's death. In
the same manner, if smoke or fire issues out of that tree, it forebodes the death of the ruler.
Stanza 106. Dead trees put forth fresh leaves, trees die without any legitimate cause,
fallen trees rise up of their own accord and put forth leaves; these indicate some divine
danger is at hand.
Stanza 107. When trees seem to shiver and sounds emanate from them, it signifies
that some calamities affecting the people in general are nearby. When all such abnormal
phenomena take place, results come within ten months.
Stanza 108. Weapons seem to burn, or to make unusual sounds or to shiver and
shake; they come out of the sheath of their own accord, cuts and breaks take place. All
these show that a fearful war is impending.
Stanza 109. Birds that generally inhabit towns and villages begin to migrate to
forests, and forest birds frequent inhabitable spots in large numbers; animals that are seen
during daytime are seen during night and, nocturnal ones frequent broad day light. These
also indicate danger.
Stanza 110. When a palace, or sacred trees kept near the harem or doorway of a
fort, are being afflicted by birds coming in large numbers, or by honey-hives or by natural
and wild growth of mallika and lotus creepers or by the frequent appearance of serpents,
there will be ruin in the country.
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Stanza 111. When any house becomes the repository of bones and remains of the
dead body brought in by dogs, the owner of the house will die.
Stanza 112. If fire and smoke are perceived in a forest where there is no fire, both in
the morning and evening, long and deep cracks are discovered in the lower strata of the
ground, or if the whole ground seems to shiver and shake, then some danger is at hand.
Stanza 113. When children carrying weapons, sticks and stones roam about crying,
"cut, beat, carry off, divide", some unexpected danger is at hand.
Stanza 114. The house marked or disfigured by cinder or some coloured mud will go
to ruins; when the picture of the owner is drawn or the figure of pretas engraved in any
decent family house, it will soon be destroyed.
Stanza 115. The house not kept clean by frequent sweeping but allowed to be
covered by cob-webs; the house where the sacred lights are not lit; and the house where low
class women quarrel, will go to dogs.
Stanza 116. The kingdom of a ruler who tolerates atheists and counter-religionists,
and who disregards good usages and customs and who is always jealous, angry and
impatient and who is interested only in fighting, will go to rack and ruin.
Stanza 117. Signs or indications should be peculiar and abnormal. They should not
form part of the customs of the place, or of the times or of the community.
NOTES
The various omens listed in these stanzas should relate to abnormal phenomena and not
to existing situations.
Stanza 118. When an army marches to the battle-field, the presence of flesh-eating
birds in the rear indicates the defeat of the army in the battlefield. Flight of birds (a bevy of
them) in the front of the army is auspicious.
Stanza 119. The good and bad results should be predicted by the astrologer after a
careful study of the various shades of differences in the omens.
Stanza 120. As it is very difficult to estimate the strength of planets and signs, omens
help very much the elucidation of their real strength.
Stanza 121. Whenever the above-mentioned unfavourable omens are perceived, the
prescribed remedial measures should be performed and the threatened evil effects will not
happen.
Stanza 122. To secure victory, the ruler should start war on an auspicious day, tithi,
rasi and nakshatra.
NOTES
The day and time should be fixed on the basis of rules given in works on Muhurtha. The
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auspicious time is said to ward off the evils indicated by the omens and planetary positions.
Stanza 123. The lord of the Varna of the ruler should be strong at the time when
righting begins. The lord of his birth-ascendant should also be very strong. The rising sign
must be urdhwamukha and sirshodaya and moveable. The proscribed asterisms should be
avoided.
NOTES
To start the fighting on auspicious time should be fixed with the following dispositions:
(a) The planet ruling the caste of the ruler should be strong;
(b) The lord of the birth ascendant of the ruler should be strong;
(c) The Muhurtha Lagna, i.e., ascendant to start the war, should be urdhwamukha,
sirshodaya and a moveable sign.
The sirshodaya signs are: Gemini, Leo, Virgo, Libra, Scorpio and Aquarius.
Bharani, Krittika, Aridra, Aslesha, Makha, Pubba, Visakha, Jyeshta, Moola,
Poorvashadha, Poorvabhadra are the prohibited stars. The 4th (chaturthi), the 6th (shashthi), the
8th (ashtami), the 9th (navami), the 12th (dwadasi) and the 14th (chaturdasi) should be avoided
as also Sunday, Tuesday and Saturday and Aries, Leo, Scorpio, Capricorn and Aquarius.
Stanza 124. When the sign in which the omen appears is beneficial, when planets in
transit are favourably disposed, the king should march the army, avoiding prohibited
asterisms, the constellation of Chitta and the chidra lunar days.
NOTES
The chidra tithi or prohibited lunar days are the 4th (chaturthi), the 6th (shashthi), the 8th
(ashtami), the 9th (navami) and the 14th (chaturdasi).
Stanza 125. Prishtodaya signs are not good for journeys. So also fixed signs. Gemini
is inauspicious and causes the downfall of the ruler.
Stanza 126. Urdhwamukha signs when occupied by benefics are good for journey.
So also fixed signs. But Aquarius is ordinary and causes harm. Gemini even if conjoined by
benefic planets should be avoided. This is the view of sage Garga.
Stanza 127. Journey started in a sirshodaya sign leads to the achievement of the
object in view. A prishtodaya sign defeats one's object. Armies will have to retreat after
defeat. Easy attainment of the aim can be had by starting towards the various directions
governed by the various signs. The counter-Diks bring in only defeat.
NOTES
Aries and its trines indicate East: Taurus and its trines indicate West; Gemini and its
trines rule South and Cancer and its trines denote North.
Stanza 128. Journey during day should be conducted in diurnal signs, and during
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night in nocturnal signs; if vice versa the result will be unfavourable. If the journey is
begun when the Sun and the Moon are in tie ascendant which should be a moveable sigp,
the object will be realised.
NOTES
If the Sun, the Moon and the ascendant are together in a fixed sign, return to own place
can be done. Common signs are suitable for starting the journey and also for returning.
Stanza 129. The 2nd, 3rd, 6th and 10th signs from the birth-ascendant and radical
Moon of the native are auspicious for the journey.
NOTES
According to some the ascendant at the time of the journey could also be the sign of the
native's ascendant at birth or his radical Moon-sign.
Stanza 130. When the ruler starts at a time when the 8th house from the rising sign
or the Janma Rasi of the enemy is occupied by a malefic planet, the enemy will be
destroyed.
Stanza 131. When the Moon occupies the 4th (from the ascendant at the time of the
journey), or when the lord of the 6th occupies the ascendant, the native will experience
grief. When the lord of the Dik (direction) towards which the ruler starts happens to be
weak and is posited in the 6th, the 8th or the 12th, then grief, ill-repute and death will come
to pass.
Stanza 132. The following should be avoided: (a) The 6th and 8th signs from the
birth ascendant or radical Moon of the person; (b) the signs occupied by the lords of the
6th and the 8th from the birth ascendant and the birth Moon; (c) when the lords of the
birth ascendant and the birth Moon become weak (in the election chart), or these signs are
afflicted by malefics; and (d) the lord of Dik (direction), the ascendant and the benefics at
the time are weak: When the journey is undertaken in the above-mentioned periods losses
alone will happen.
Stanza 133. When the Moon occupies the 4th from the ascendant (at the time of the
war), there will be some initial successes but the end will be fatal. When the lord of the
direction towards which the ruler travels, occupies the 6th or the 8th from the ascendant
(in the election chart), the result will be grievous.
Stanza 134. The 6th, the 8th and the 12th houses from the Janma Lagna of a person
should be avoided for everything. Shaving, marriage and journeys can be conducted in the
6th from the Janma Rasi.
NOTES
The ascendant at the time of undertaking any activity should not fall in the 6th, the 8th or
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the 12th from one's Janma Lagna or Janma Rasi. But in regard to travel, marriage, shaving, the
Muhurta ascendant can fall in the 6th from one's Janma Rasi.
Stanza 135. There is an imaginary log or stick known as Parigha. Its lay is as
follows: Krittika to Aslesha — east and south-east, Makha to Visakba — south and south-
west, Anuradha to Sravana (including Abhijit) west and north-west and Dhanishta to
Revati — north and north-east.
Stanza 136. The lay of the Parigha for 14 days from Dhanishta to Aslesha is north-
east (vayavya). Hence on those days it is inauspicious to travel south or west. The lay of the
Parigha for 14 days from Makha to Sravana is south-west (nairiti). Hence, on those days it
is inauspicious to travel north to east. Women and cows are excepted.
Stanza 137. The constellations Jyeshta, Poorva-bhadra, Rohini, Uttara, Pushyami,
Hasta, Sravana and Aswini respectively denote diksoola in the east, south-east, south,
south-west, west, north-west, north and north-east. Travel in the various directions should
not be undertaken in the constellation denoting the diksoola.
NOTES
For instance Jyeshta shows sula towards the east. No journey should be undertaken
towards the east on a day ruled by Jyeshta. Similarly with regard to the other asterisms, travel
towards directions in constellations declared as indicating sula should be avoided.
Stanza 138. According to Brihaspati, asterisms Rohini, Mrigasira, Pushyami, Hasta,
Anuradha, Sravana, Dhanishta, Revati are auspicious for all quarters. Varaha Mihira
considers Aswini, Pushyami, Hasta and Anuradha to be good for all places.
Stanza 139. Travel should be avoided towards directions on days ruled by asterisms
declared to be Parigha thus: Uttarashadha and Sravana — east; Aswini and Uttarabhadra
— south; Rohini and Pushyami — west and Uttara and Hasta — north.
Stanza 140. The 25th and 27th asterisms from one's birth star should be avoided for
journeys. According to some, these stars are inauspicious for all good actions.
Stanza 141. The constellation Moola is good for all journeys. Chitta is unfavourable
for all journeys. According to some, the 1st lunar day is auspicious while others say it is not
favourable for journeys.
Stanza 142. The groups of lunar days — Nanda, Bhadra, Jaya and Purna — are
auspicious for travel towards east, south, west and north respectively. Adhomukha signs
are not favourable.
NOTES
Nanda tithis are the 1st (pratipada), the 6th (shashti) and 11th (ekadasi); the Bhadra tithis
are the 2nd (dwiteeya), the 7th (saptamf) and the 12th (dwadasf); Jaya tithis are the 3rd
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(triteeya); 8th (ashtami) and 13th (trayodasi); and poorna tithis are the 5th (panchami), 10th
(dasami) and 15th (Paornima). At the time of a journey the ascendant should not fall in an
adhomnkha sign.
Stanza 143. To travel east on a Tuesday is good; towards south — Monday and
Saturday; towards west — Wednesday and Thursday; and towards north — Sunday and
Friday. No journey should be undertaken towards the east on a Sunday; south —
Thursday; west — Friday; and north — Monday.
Stanza 144. According to Brihaspati the following week-days are inauspicious for
travelling towards different directions: Thursday and Friday — east; Tuesday — south;
Saturday and Monday — west; and Thursday and Wednesday — north.
Stanza 145. The following are auspicious for travel: east — Tuesday; south —
Monday and Saturday; west — Wednesday and Thursday; and north — Wednesday and
Friday.
Stanza 146. Starting on a Sunday brings in calamities in the way; Monday — want
of enthusiasm and some obstruction for meals; Tuesday — fear from burns and pitta
(bilious troubles); Wednesday — reconciliation with friends; Thursday — success and
profits; Friday — gain of clothes, wealth and women; Saturday — diseases and
imprisonments and even death.
Stanza 147. The effects of journeys undertaken during the Kala-hora of different
planets are similar to the effects of week days mentioned above with this difference, viz.,
journey in the Moon's Kala-hora brings help from women and gain of jewels.
Stanzas 148 and 149. It is auspicious to undertake a journey to that quarter, the lord
of which, is in a quadrant or occupies the right quarter calculated in the order of
Nakshatras. It is also auspicious when the lord of the weekday occupies the Upachaya Rasi
or the right quarter in the order of Nakshatras.
It is auspicious, even though rejected on other grounds, to begin a journey when the
lord of the weekday occupies 3, 6, 10 and 11 from Yatra Lagna. Though accepted on other
grounds, it is not auspicious to start when the lord of the weekday occupies other than an
upachaya place.
Stanza 150. If, at the time of starting, the Moon joins with malefics, sickness will be
the result. If he is associated with benefics, the native will quarrel with the person with
whom he travels. Hence the Moon should not be conjoined by any planet good or bad.
Stanza 151. When you undertake a journey keeping the dik or direction expressed
by the asterism in which Venus stands to your left, you will not return and you will meet
with death. This Sukra Dosha is ineffective when you go out of the country caused by
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famines, floods etc., or when your journey limits itself to neighbouring parts or when Venus
is exalted or occupies own house.
Stanza 152. No journey should be undertaken towards a Dik where Gulika, Saturn
or vishti stands. The opposite side brings in success.
Stanza 153. A journey by water should be undertaken in mridu, kshipra and chara
constellations. The ascendant must be a watery sign; and Capricorn sign or Navamsa
should be excluded.
NOTES
Aswini, Pushyami, Hasta are kshjpra constellations; Punarvasu, Swati, Sravana,
Dhanishta, Satabhisha are chara constellations; and Mrigasira, Chitta, Anuradha and Revati are
mridu constellations.
Stanza 154. In fixing the time for a journey (Yatra Lagna) the following dispositions
should be avoided: (i) The Moon in the bright half in the 1st, 6tb, 8th; (ii) the Moon in the
dark half in the 7th or 10th; (iii) Venus in the 6th, 7th or 10th; (iv) Jupiter in the 3rd, 8th or
10th houses; (v) malefics in all houses other than 3rd, 6th, 10th and 11th; Rahu and Saturn
in the 10th; and (vi) all planets in the 12th.
Stanza 155, 156 & 157. The Sun in the 1st bouse at the time of starting (yatra
Lagna) brings in grief, heat, diseases and obstacles; in the 2nd, destruction of health,
wealth, fame and the army; in the 3rd, gain of money, food, pearls and lands; in the 4th,
quarrel with relations and dislike for everything, discomfort in sleep and travels; in the 5th,
danger to children and gain of wealth from the wayside; in the 6th destruction of enemies
and accomplishment of desired object; in the 7th loss of money and quarrels with wife; in
the 8th, death, or deadly danger; in the 9th, charity decreases and money is gained; in the
10th, success without one's exertion or personal knowledge; in the 11th, gain of jewels; in
the 12th, loss of money in all ways.
Stanza 158. The Moon in the 1st, quarrels and grief; in the 2nd, gain of clothes,
women and jewels, favour from sons and relations; in the 3rd, gain of women, jewels and
wealth; in the 4th, gain of money (if the Moon is bright) and death of relations (if dark).
NOTES
When the full Moon occupies Lagna, peace and pacification. of all griefs crop in.
Stanzas 159 and 160. The Moon in the 5th indicates gain of money and loss of
children; in the 6th, quarrels with relations and grief; 7th gain of wealth, lands and
women: if he is weak, loss of money; 8th, death or grief; 9th, the person will not return
immediately, his mission will meet with success; when Moon is in the 10th, loss of money;
strong Moon in the 1st, increase of wealth; in the 11th gain of money, happiness and
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prosperity; and in the 12th, fear, loss of wealth, grief and diseases.
Stanzas 161, 162 and 163. Mars in the 1st indi-cases fear from fire and poison,
trouble from weapons and diseases due to blood corruption; in the 2nd, danger to the army
but the attainment of all objects; in the 3rd, gain of women, jewels, wealth and clothes; in
the 4th, fear from enemies and death of relatives; in the 5th, danger to children; in the 6th,
destruction of enemies unexpectedly; in the 7th, loss of money, grief from enemies and
diseases; in the 8th, danger to relatives, loss of money, grief from diseases and fear of death;
in the 9th obstruction to charity; 10th, good according to some and bad according to other;
in the 11th, gain of money and prosperity; and in the 12th, great loss of money.
Stanzas 164 & 165. Mercury in the ascendant indicates fame, happines, success and
accomplishment of aim; in the 2nd, gain of money sometimes carefully and sometimes
carelessly; in the 3rd, accomplishment of one's desired objects; 4th, comfort in sleep, in
food and prosperity; in the 5th, happiness from sons; in the 6th, death of enemies and
accidents to oneself; in the 7th, company of good women and acquistion of clothes and
money; in the 8th, happiness according to some and misery according to some others; in
the 9th, increase of charitable deeds; in the 10th, attainment of all objects: in the 11th,
increase of education and wealth without exertion; and charitable deeds; in the 12th, much
expenditure.
Stanzas 166, 167 & 168. Jupiter in the 1st indicates fame; in the 2nd, gain of money;
in the 3rd, fatigue due to travels; in the 4th, respect accruing from charitable actions; in the
5th, attainment of impossible aims; in the 6th, control of enemies or according to some
being won over by the enemy; in the 7th, fame, wealth and women; in the 8th, death or
according to some, the person will live long; in the 9th, birth of a son and increase of
charitable deeds; in the 10th, gain of money and success in all actions; in the 11th,
attainment of desired objects: and in the 12th, all sorts of grief.
NOTES
There appears to be some contradictions in the description of the results of planets
occupying different places from Yatra Lagna. For example, in stanza 154, Jupiter's situation in
the 10th is not favoured where as according to stanza 168, Jupiter in the 10th indicates gain of
money etc. The author does not not appear to have indicated how such contradictions could be
resolved. Under such circumstances an astrologer should go by his own power of analysis and
interpretation.
Stanzas 169 and 170. Venus in the 1st indicates favour of dancing girls, success in all
actions, gain of clothes and garlands and comfortable food; in the 2nd, gain of money; in
the 3rd, never gets tired; in the 4th, closer association with relations; in the 5th, gain of
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wealth, station in life and fame; in the 6th, trouble from enemies, grief, want of comfort in
sleep or travels or long stay in a place; some are of the opinion that Venus in the 6th brings
in happiness and defeat of the enemy; in the 7th, gain of women and wealth in the
beginning and in the end loss of everything; in the 8th, success in one's aims; in the 9th,
accomplishment of one's objects without delay; in 4he 10th, gain of much wealth; in the
11th, success and monetary gains; and in the 12th, grief and want of rest according to
some; some are of the opinion that it is good.
Stanza 171, 172 and 173. Saturn in the 1st in the travel ascendant signifies
imprisonment and death; in the 2nd, loss of money; in the 3rd destruction of the enemy; in
the 4th, others will bring about the destruction of the relatives; in the 5th, failure in
everything; in the 6th, enemies will be vanquished; in the 7th, diseases in the eyes and want
of enthusiasm; in the 8th, death from poison, fire and weapons; in the 9th, no happiness or
feelings of charity; in the 10th, break in one's profession and grief; in the 11th, gain of
money and success over the enemy; and in the 12th, all kinds of calamities.
Stanza 174. Malefic planets in the 3rd, 6th, 10th and 11th confer beneficial results.
But Saturn in the 10th is bad. Benefics in all houses are productive of good but Venus in the
7th does not give favourable results.
Stanza 175. A planet unfavourable by position etc., at the time of birth, though a
benefic, does not do good when he occupies Yatra Lagna. A planet favourable by position
and strong though a malefic, does not do harm when he occupies Yatra Lagna.
NOTES
This is a suggestive stanza which can also be applied to the Gochara or transit results of
planets. A natural benefic may occupy unfavourable positions etc., in the birth chart. Such a
planet placed in the ascendant at the time of starting a journey (Yatra Lagna) does not confer any
beneficial results. Likewise a malefic planet which occupies a favourable position in the birth
chart can do no harm if he is placed in the ascendant.
Stanza 176. A planet weak according to horoscope and unfavourable in Gochara
movement and inimical to the prevailing Dasa lord, though a benefic does not do any good
to the native if he occupies Yatra Lagna.
Stanza 177. A planet strong at the time of birth and favourable at the moment and
friendly to the lord of the Dasa prevailing at the time, though a malefic, does give only
favourable results to the native, if he occupies Yatra Lagna.
Stanza 178. If the lord of the sign occupied by the Moon at the time of birth of the
enemy is in combustion or debilitated or in Yatra Lagna or 6th house from the same,
journey undertaken will end in good.
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NOTES
Here the idea is that if the lord of the Janma Rasi in the birth chart of the enemy is
combust or in debility in the Yatra chart, or occupies the ascendant or the 6th in the Yatra chart of
the person who wishes to declare war, then the person concerned will be successful. All the
above 4 stanzas can be applied in individual cases when dealing with one's enemy or the
opponent. Suppose X (plaintiff) wants to file a suit against say Y (defendant), then X must elect
an auspicious time so that in the election chart the lord of the Janma Rasi of the defendant is
debilitated or occupies the Lagna or the 6th at the time of filing the suit by the plaintiff. This is
supposed to ensure success in the court affair. Similarly this principle can be used while filing
election applications. In actual practice we have found that stanza 178 can be applied
successfully.
Stanza 179. Certain yogas formed by the planets at the time of a journey as
explained in Madhaveeya and other works can be applied to all-rulers and the common
people.
Stanza 180. Though 'Yogas' affect all alike, it is more effective in the case of rulers.
This is the view of Acharya Madhava.
Stanza 181. Kings should carefully examine the yogas when fixing auspicious times
for journeys, while Brahmins, Vaisyas andSudras should examine the lunar day and
asterism. Thieves should consider the omens. All others should carefully fix a Muhurtha
when they undertake any journey.
NOTES
The author is clear in suggesting that the rulers should carefully consider the yogas i.e.,
the various special combinations given in the above stanzas. It implies that so far as others are
concerned consideration of the lunar day (tithi) and constellation (nakshatra) is adequate. Of
course thieves and robbers are askad to take note of "omens". The reference to thieves by the
author appears to imply that in his days there might have been 'decent' thieves who believed in
"robbing Paul and paying Peter." Our grandfather used to say that he was himself aware, in his
younger days, of the existence of certain thieves, who were men of character and principles in all
respects but believed in thieving so that what they stole could be distributed to the poor and the
needy.
Stanza 182. The exact direction which the vehicles carrying the weapons of war etc.,
should take when the army begins its march to secure victory over the enemy should be
carefully noted. This has been explained in Madhaveeya.
Stanza 183. A king when commencing the journeys ought to place his right foot
firmly on the ground. After walking 32 feet of ground, he should get into his vehicle. He
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should mount on an elephant's back, use his chariot, ride on horse-back or make use of
palanquins according as the direction is towards the east, south, west or north respectively.
Stanza 184. When he once starts he can halt only after travelling 1000 dhanus or 500
dhanus or in case of unavoidable necessity he can halt after going 100 dhanus.
Stanza 185. After his starting the journey, a king should not stop in a place for more
than 10 days continuously. Ordinary people cannot stop for more than five days. If they
exceed the time limit, they should again fix a new Muhurtha for starting.
Omens
Stanza 186. Sneezing at the commencement of any undertaking is not good. If a cow
does this at the time, death will happen. If this is done by aged persons, young children and
sick men, the evil effect need not be considered.
Stanza 187. Sneezing is considered good when taking medicine, when getting into a
vehicle, when sitting, when lying down for rest, when taking food when commencing
education, and when sowing seeds.
Stanza 188. When burning cinders, elephant, horse,bhadra deepa, dancing girls,
kusa gross, fresh mud, rice, sugarcane, chamara, eatables and weapons happen to be omens
at the time of a journey, they bring in good.
Stanza 189. Bheri, mridanga, mritu madhala, sanka, veena, the sound of vedic
chants, appealing and agreeable music, a young woman with her baby, a cow with its calf, a
washerman with his washed clothes, are also auspicious omens.
Stanza 190. One should not proceed on his journey if he happens to hear others
quarrelling or crying.
Stanza 191. Suppose a question is asked, "What will be my fate in today's fighting;
death, victory or injury?", the answer should be given thus:
Stanza 192. Persons born in the constellations which happen to be the 2nd, 27th or
11th to 19th from that held by the Sun (at the time of journey) will meet with death. Those
born in the 3rd, 4th, 20th and 21st will get a sort of success. And those born in the
remaining ones will secure complete victory.
NOTES
This arrangement is called the Surya Chakra. Suppose the Sun is in the asterism of
Aslesha at the time of starting the journey, the 2nd, the 27th, the 11th, the 12th, the 13th, the
14th, the 15th, the 16th, the 17th, the 18th and the 19th happen to be Makha, Pushyami, Moola,
Poorvashada, Uttarashada, Revati, Aswini, Bharani, Krittika, Rohini and Mrigasira. If the person
who contemplates to start the journey is born in any of these stars, the result is death.
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The 3rd, 4th, 20th and 21st from the constellation occupied by the Sun are Pubba, Uttara,
Aswini and Bharani. If the person concerned is born in any of these stars, the result is some sort
of a success.
The remaining stars are the 5th, 6th, the 7th, the 8th, the 9th, the 10th, the 22nd, the 23rd
the 24th, the 25th and the 28th are Hasta, Chitta, Swati, Visakha, Anuradha, Rohini, Mrigasira,
Aridra and Punarvasu. If the person is born in any of these, he will secure complete success.
Stanza 193. Persons born in the asterisms which happen to be the 2nd and 27th
from that held by the Sun will experience a sensation of fear. Victory will be secured, when
the birth constellations happen to be the 3rd to 10th. Death will happen when the birth
asterisms are occupied by the Sun and the 14th and 15th from it. Sickness will result when
the birth star is the 26th, 2nd, 13th, 15th and 16th. This is called Surya Kalagni Chakra.
NOTES
Suppose the star held by the Sun is Rohini. The 2nd and 27th from this will be Mrigasira
and Krittika respectively. Those born in these two stars will experience fear.
The 3rd to 10th stars from Rohini are Aridra, Poonarvasu, Pushyami, Aslesha, Makha,
Pubba, Uttara, Hasta. Birth in these stars denote victory.
Asterism occupied by the Sun and the 14th and 15th from it are Hasta, Uttarabhadra and
Revati. Those born in these will meet with death.
The 27th, 2nd, 13th, 15th and 16th from the star held by the Sun are Krittika Mrigasira,
Visakha, Anuradha and Jyeshta. Birth in these indicate sickness.
Stanza 194. Those born in the asterism occupied by the Sun, the 2nd, the 9th, 10th,
11th, 18th, 19th and 20th from it will die; persons born in the 12th, 13th, 14th, 15th, 16th
and 17th from that occupied by the Sun will be defeated; persons born in the 3rd, 4th, 5th,
6th, 7th, 8th, 21st to 26th, from that occupied by the Sun will score victory. This is Surya
Soola Chakra.
Stanza 195. Suppose the question is asked: "From which side should I fight to get a
victory or defeat ?" Then the answer should be given by carefully studying "Bhumi Virya"
as given below.
Stanza 196. The 12 lunar months beginning from Chaitra have 24 pakshas or half-
lunar months. Three pakshas are to be allotted to the eight directions beginning from the
east. Thus in the two pakshas of Chaitra and one of Vaisakha, the east is strong. Thus is to
be found out the bhumibala or the vitality of the earth. If the fighting started keeping the
strong dik either to the back or to the right, victory can be scored.
NOTES
The twelve lunar months are Chaitra, Vaisakha, Jyeshta, Ashadha, Sravana, Bhadrapada,
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Asweeja, Kartika, Margasira, Pushya, Magha and Phalguna. The diks or directions are to be
assigned thus:
East is strong — Chaitra 2 pakshas and in Vaisakha 1 paksha.
South-east is strong — Vaisakha 1 paksha and in Jyeshta 2 pakshas.
Thus, if fightings begin in Jyeshta Masa, the army should be so placed as to have S.E in
its back or to its right to ensure victory.
Stanza 197. We have given something regarding Yuddha Prasna. More details can
be had from other works and the results of war predicted.
Mrigaya Prasna
Stanza 198. If the 8th house happens to be owned by Mars or occupied by him, or if
Mars is posited in a kendra, a pig with its young ones will be shot dead. If the Sun occupies
a kendra, a tiger will be shot dead. If Venus occupies the 1st, 8th or 11th and Mercury is in
a quadrant, no animal can be shot dead. If Venus occupies the 1st, 8th or 11th and Mars is
in a quadrant, a pig will be shot but it will escape.
Stanza 199. If the ascendant is a moveable sign occupied by Mars, Gulika is posited
in the 8th and Saturn stands in the 4th, a pig will be captured in the hunt.
Stanza 200. The Sun, Saturn, Mars and Rahu occupying the 4th, 7th, the ascendant
and the 10th indicates the death of many animals in the hunt.
Stanza 201. When malefics occupy moveable signs and benefics are in fixed signs
and Gulika is in the 3rd, many animals such as tigers, etc., will be killed.
Stanza 202. If malefics occupy kendras or quadrants, the 5th or the 9th, Mandi is
posited in the 3rd, and Capricorn happens to rise, animals will be captured in the hunt.
When the Moon and Mars are in the 8th, Gulika is in the 3rd, and Yamakantaka occupies
the 9th a pregnant animal will be killed. The nature and kind of the animals are to be
ascertained from the rising decanate.
Stanza 203. That which helps the easy killing or capture of animals in a hunt is the
elevation or depression of the ground. This can be known from the Rasi or planet. The
number of animals to be captured should be ascertained from the number of planets in
combustion, in debilitation, or in inimical places.
Stanza 204. In Sara Samgraha, animals have been classified under various heads as
bipeds, quadrupeds, etc., and planets also have been allotted relationships to animals. They
are given below: —
Stanza 205. The Sun governs lion and other superior animals; the Moon, hare and
other gentle animals; Mars, tiger, leopard and such cruel animals; Mercury, pig and hog;
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Jupiter, elephant and horse; Venus, deer and stag; Saturn, donkey and camel and Rahu,
creeping animals as godha. The Sun and Saturn govern bipeds, the Moon and Mercury,
six-legged animals, Mars and Jupiter quadrupeds and Venus and Rahu, 8 legged animals.
Stanza 206. According to some authors, the Sun governs lion; the Moon, hare; Mars,
tiger; Mercury, pig; Jupiter, wild elephant; Venus, small animals; Saturn, animals that live
on thorns, etc., as camel; and Rahu, creeping and crawling ones such as snakes.
Stanza 207. Aries, Taurus, Leo, Sagittarius govern quadrupeds. We shall now
describe the animals as given in Krishneeya.
Stanzas 208 to 211. The Sun in Sagittarius indicates elephant; in Leo, lion; in
Taurus, deer and stag; when the Moon is in Sagittarius, it is horse; in Leo, lion; in Aries,
goats; in Taurus, oxen and cows. When Mars occupies Sagittarius, it is horse; Leo, tiger;
Aries, goats; and Taurus, oxen. When Mercury is in Sagittarius, Leo, Aries or Taurus, it
means hog and monkey. Jupiter in Sagittarius means horse; in Leo, camel; in Aries and
Taurus, camel and donkey. When Venus occupies Sagittarius it is horse; Leo and Aries,
elephant and donkey; and Taurus, wild ox. When Saturn occupies Sagittarius, it means
elephant; in Leo, baboon (monkey); in Aries, he-buffalo; in Taurus, she-buffalo.
Stanza 212. Planets that occupy quadrants and trines indicate animals that could be
seen while hunting, while that planet which is joined with Gulika indicates the animal to
have been shot dead.
Thus ends the Chapter XXIV
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CHAPTER XXV
Rainfall
Stanza 1. At the time of the solar ingress into Gemini, when the Moon occupies a
watery Navarasa and Venus is in the 2nd or 12th from the Sun, there will be copious rains.
When the Sun, the Moon, Mars, Saturn and Rahu are in watery signs and Mercury and
Venus conjoin in a fixed sign, there will be very heavy rains.
Stanza 2. When the Sun, Mercury and Venus occupy the same sign and the same
Navamsa, there will be heavy rains. But if the sign and Navamsa happen to be watery, the
rains will be all the more heavy.
Stanza 3. When Mercury and Venus occupy the same sign and the same Navamsa
and in combustion, and Venus happens to be behind Mars, then also there will be plentiful
rains.
Stanza 4. If the Sun is in an earthy sign and the Moon, Mercury and Venus occupy
watery vargas, and at that time if a. rainbow is seen in the western sky, then also there will
be plentiful rains.
NOTES
If a planet occupies a watery sign in the Navamsa, Drekkana, etc., it means it is in watery
vargas.
Stanza 5. When the Moon occupies watery vargas and Mars and Saturn are in
earthy vargas and a rainbow is observed in the east, there will be heavy rainfall.
Stanza 6. In the rainy season the rainbow appearing in the east does not give rain.
In the other seasons, a rainbow in the east will bring in rains. A rainbow in the west during
the rainy season brings in a downpour.
Stanza 7. When the Sun is fully covered by clouds, a radiance caused by the
combinations of the Sun's rays is visible and this can be perceived through the clouds just
resembling the Sun himself. This is known as prathi surya or mock-sun.
Stanza 8. When the mock-sun appears towards the north of the Sun's disc, there will
be rain; towards the south, a tempest; and on both sides, a flood will come in. If it appears
towards the top of the Sun's disc, some danger to the king is seen; and below the disc means
some calamities to the people.
Stanzas 9, 10 and 11. When it rains on a new Moon day and the pratipada day, there
will be no rains in the dark half. In both pakshas when it rains during the first 15 ghatikas
on Dwiteeya and the last 15 ghatikas on Pratipada, there will be copious rains during those
pakshas. When it rains only a little on those days, rains also will be scarce during those
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pakshas. If it does not rain then, there will be no rain during that paksha.
NOTES
The science of weather-forecasting had been systematically studied by our ancient
astronomers and astrologers, though western scientists may say that meteorology is a new
science. A systematic study of the science was made by our ancient astronomers and astrologers.
Even today it is a matter of common occurrence that village astrologers are right in a
surprisingly high percentage of their weather predictions. Their rules are simple and dispense
away with costly apparatus. Observation coupled with experience enabled the great sages of
India to dive deep into the subject of meteorology and discover the laws governing weather,
rainfall, storms, etc., which are of utmost importance to mankind.
Meteorolegy was taken by the Hindus as a branch of astrology because the heavenly
bodies, the aspects, conjunctions, etc., are all common to both.
Every member of the solar system which, of course, includes the earth, can exert an
important influence by gravitation upon every other. This leads to the proposition that planetary
effects could possibly be produced upon the very mobile atmosphere of the earth. The ancient
theory that the Moon exercises regulatory control over weather variations has now become an
accepted fact of western science, thanks, to the researches of some Australian scientists. While
the Moon's varying distance from the Sun, i.e., lunur day or tithi is a potent factor in weather
changes, there is overwhelming evidence that the major planets have a powerful influence over
atmospheric eventualities.
Research has revealed that about twice as many tropical storms have whirled to hurricane
intensity on the three days centered at new Moon and full Moon. The rank and file of "scientists"
ignore such scientific astrological facts because "known laws of science" cannot explain the
theory of the astrological facts. Because the "known laws of scince" are sacrosanct to the "men
of science", they play down the whole question even though it may mean ignoring facts. It is said
that some meteorologists in U.S.A. have found what they call an incidence of correlation
between years rich in rainfall and Jupiter's movements. At least the West is leading the way in
this matter.
The present-day meteorologists in India have not come forward to test the methods
recorded in ancient works on astro-meteorology because of the strange and peculiar attitudes
developed in their thinking by nurturing an inferiority complex following years of foreign rule.
Life in large parts of the coastal Andhra Pradesh came to a standstill on the evening of
November 19, 1977. A cyclone of tremendous intensity had hit the coast killing over 20,000
people and destroying property, crops, livestock worth an estimated three billion rupees. It was
not, however, totally unexpected. Two days earlier a severe cyclone had hit the neighbouring
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state of Tamil Nadu and most knew that the storm was heading towards them. But two days was
not just enough time to prepare to receive the impact of the century's most devastating cyclone.
The Meteorological Department had failed again and in spite of the statement of the Government
of Andhra Pradesh that "... the meteorological department had given storm warnings and
precautions had been taken" the people knew who were to be blamed. The statement was a cruel
joke and an insult to the suffering people of the State.
Very few newspapers had the courage to point out the inadequacies and unscientific
attitudes of the Meteorological Department of India. Some hoped that with the completion of
project Monex and the installation of some more scanners, all at the expense of the suffering
public, we should have been able to study weather patterns better. It is indeed a sad commentary
on the apathy of the general public that crores of rupees have been frittered away by the
Meteorological Department with no questions asked and no doubts raised. An example in point is
the almost blind installation of scanners on the Andhra Pradesh Coast. The department prides
itself on the fact that scanners can follow a cyclonic path upto 400 km. But with cyclonic speeds
being in excess of 100 km per hour this would give a four-hour warning — hardly enough time
to prepare to face a cyclone.
It seems that the failure of meteorologists is mainly due to a lack of sufficient 'scientific
open-mindedness' which prevents them from considering extra-terrestrial happenings as being
significant in the weather forecasting process. Temperature, pressure and rainfall are all
important meteorological factors. To understand the weather phenomenon fully it is necessary to
build up a comprehensive picture of the average climatic conditions over the earth as a whole
and study those factors and their primary causants. In the West some researchers are increasingly
inclined to view these primary causants as extra-terrestrial something that the sages of India had
propounded thousands of years ago in their astrological works. But unfortunately astrology is
taboo to our 'scientific minded' meteorologists.
Research conducted in the West shows that the average level of great lakes like Nyasa,
Victoria and Albert as well as the Caspian Sea and other large basins of water is much higher at
points of maximum solar activity than near minimum, Other studies indicate that periods of very
heavy rainfall coincide with sunspot maxima. Flooding of the Nile also follows the solar cycle,
being greatest at sunspot maxima. All considered it is reasonable to conclude that at such times
(viz., sunspot maxima) there is higher rainfall over the earth and there are greater number of
storms in the tropical regions. Moreover the general circulation of the atmosphere is more violent
so that the temperature over the globe is slightly lower than normal average. These effects are
most clearly defined in the Tropics and extend towards the Poles along the principal warm
occean currents. Meteorological changes are also related to geomagnetic storms which in turn
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depend on events taking place in the Sun. It is worth noting that in 1957, a year of exceptional
solar conditions, the United States had an extremely large number of cyclones.
In any case there is enough evidence to establish that there is a correlation between solar
and terrestrial meteorological phenomena. On the earth, there are variations caused by normal
warming and cooling of various sections of the atmosphere due simply to the movements of
airmasses. Disturbances on the Sun affect different parts of the earth in different ways by
producing changes of temperature or pressure, on humidity, rainfall and even storms.
The solar wind is a stream of electrically charged particies which blows along the lines of
force of the Sun's magnetic field. This is funnelled into the polar regions by the earth's magnetic
field. Once they get into the earth's upper atmosphere small particles such as these act as 'seeds'
on which crystals of ice and snow can grow. If these ice crystals melt rainfall can be produced.
There may be other ways in which solar activity and the solar wind act to affect the weather.
Studies of variations in the solar wind as measured from pioneer spacecraft provide another clue.
The solar wind is more 'gusty' around the time of maximum solar activity. This is statistical proof
that when the Sun is more active, producing flares and spots, the solar wind contains more high
speed streams. And these high speed streams are very likely to affect the weather on the earth.
Another piece of direct evidence linking sunspots and the weather comes from records of
the occurrences of storms and lightning in the United Kingdom. Dr. M. F. Stringfellow of the
U.K. Electricity Council, Research Center has published graphs which indicate that the annual
lightning incidence (which is a measure of the number of lightning flashes occurring in a given
area each year) closely follows the mean sunspot index.
The cause of the sunspot cycle is still a mystery but it seems to roughly synchronise with
the period of Jupiter's orbit around the Sun. Just as the Sun and the Moon raise tides in the
oceans and the atmosphere of the earth and even in the solid earth itself, so does the gravity of
the planets raise tides on the surface of the Sun. And the height of the total tide depends on the
relative alignments of the planets.
The earth's magnetic fleld seems to be linked with the weather. Studies conducted by the
U.S. Weather Bureau show a steady increase in magnetic intensity in England, Sweden and
Egypt as well as a steady decrease in temperature. At the same time in Mexico, Canada and the
U.S.A. the magnetic intensity is decreasing and the climate is getting warmer. Sudden changes in
magnetic intensity are followed by abrupt changes in weather. And again solar activity has a lot
to do with the earth's magnetic intensity.
A study of some of the most devastating cyclones on the Andhra Pradesh coast shows a
very significant periodicity between sunspot maxima and the occurrence of a major cyclone.
The figures in table I indicate how closely major cyclones in Andhra Pradesh follow
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snnspot maxima.
Table I
Year of Cyclone
Sunspot maxima
Zurich sunspot number
April 1752
1750
83
Dec. 1879
1787 and 1788
132 in 1787
Oct. 1800
1802 and 1804
45 in 1802
48 in 1804
May 1832
1830
71
May 1839
1837
138
Nov. 1879
1870
139
Nov. 1927
1928
78
Oct. 1936
1937
114
Oct. 1949
1947
152
Nov. 1969
1967 and 1968
190 in 1967
185 in 1968
Looking at planetary positions on cyclonic days we come across another interesting
correspondence. Any unprejudiced person would find that this correspondence when used in
conjunction with sunspot maxima and conventional weather forecasting techniques can be of
tremendous value in predicting future cyclones.
For example on the day of the 1927 cyclone there were loose conjunctions between
Jupiter and Uranus and between Saturn and Ketu. In 1936 we find a Jupiter-Rahu conjunction. In
1949 there was a Saturn-Ketu conjunction in Virgo, the ruling sign of India. 1969 saw a Saturn-
Jupiter opposition and a Rahu-Uranus conjunction, the latter combination aspecting the 12th
from Virgo. The 1977 cyclone synchronised with a Jupiter-Rahu square and Saturn in the 12th
(loss, death, etc.) from India's ruling sign.
It seems that cyclones on the Andhra Pradesh Coast are likely to occur close to periods of
sunspot maxima when the planets Jupiter, Saturn, Rahu (Ketu) and Uranus form even loose
aspects of kendra (square) and samagama (conjunction) between themselves. These indications
are strengthened whenever either Virgo or the 12th from it are afflicted.
When a suspected periodicity crops up in observations but cannot be proved, the obvious
thing is to find a physical reason why such a period should exist. All things point to the influence
of the Sun on the earth and the influence of relative planetary alignments on the Sun. The
Government as well as the Meteorological Departments owe a sacred duty to the public to
investigate all possible methods of forecasting cyclones and other natural weather phenomena.
Till now scientific progress in this field has been blocked by highly prejudiced attitude towards
Astrology — probably the only science which can give long-range weather forecasts with some
degree of accuracy. Continued prejudice can only mean suffering and death to millions of our
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countrymen. The influence of planets on the weather is being seriously investigated by (among
others) such prestigious agencies like the National Center for Atmospheric Research, Boulder,
Colorado, U.S.A., the U.S. National Oceanic and Atmospheric Administration and. Appleton
Laboratories in England. Many scientists at N.C.A.R. feel that even numerical modelling
(computer simulation) of weather can only help in developing a broad understanding of the
processes involved in changing both weather and climate but simply cannot cope with the
complexities required for accurate forecasting.
It will be seen that what follow in the following passages are important scientific truths in
the eyes of Hindu savants. That the weather indications of one single day should form the subject
of so much calculation with the Hindus in determining the future agricultural prospect of the land
while to the inexperienced eye of a "man of science" the day appears as indifferent or otherwise
as any other day of the year makes it clear that modern science in general and meteorology in
particular are still far behind in their investigations of the laws of nature.
Varahamihira begins with a theory of clouds and cloud formation, which to the student of
modern meteorology, may seem puzzling. To determine the amount of rain that one may expect
during the rainy season, one has merely to study the conditions of the atmosphere six months
earlier; in other words, the atmospheric conditions at any one time determine the amount of
rainfall six months hence. Long-range forecast was therefore a speciality with our ancient
meteorologists. In their poetic language, the clouds become "pregnant" at certain seasons of the
year and give "birth" to rain six months later. The symptoms of the "conception" of the clouds
should be observed during the days of the bright fortnight of the month of Margasira (November-
December) beginning with that day when the Moon enters the asterism of Poorvashadha. We are
thus enabled to determine the very day of the occurrence of rain from a knowledge of the day on
which rain has been "conceived".
Not only that, but the very hour of the occurrence of rainfall could be determined; for
says Varahamihira, clouds "conceiving" during the day will be delivered at night, and clouds
conceiving at night will be "delivered" during the day; clouds "conceiving" in the twilight of the
morning will be delivered in the twilight of the evening, and vice versa. Again, if at the time of
conception, clouds have appeared in the east, then at the time of birth, they will appear in the
west; and so on with the other quarters. Similarly, if at the time of conception the wind has
blown from the east, then at the time of rain, it will blow from the opposite quarter.
What are the signs of a healthy "conception", which would in due course yield abundance
of rain? To know them the observer is asked to study all atmospheric phenomena, such as
rainbows, clouds, lightning and thunder, from the beginning of the month of Margasira, for about
four months. The general atmospheric conditions for a healthy conception of the clouds are
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stated to be the following: —
(1) Gentle and agreeable winds from the north, north-east and east. (2) Clear sky. (3)
Soft, white, deep halo round the Moon or the Sun. (4) Dark coloured sky, 'dark as the crow's
egg'. (5) Sky overcast with huge, bright, dense clouds. (6) Needle-shaped clouds or sword-
shaped clouds. (7) Blood-red clouds. (8) Rainbow in the morning or in the evening. (9) Low,
rambling roar of thunder. (10) Lightning. (11) The appearance of the mock-sun and (12) Planets
shining in full form and with soft light.
Apart from these general signs, certain phenomena observed in certain seasons of the
year indicate a healthy "pregnancy" of the rainclouds. In the month of Margasira (November-
December) and Pausha (December-January) red sky in the morning and in the evening, clouds
surrounded by halos, and less than usual cold with excessive fall of snow are indications of a
healthy conception. In the month of Magha (January-February) the signs of a healthy conception
of clouds are high winds, frost and mist obscuring the Sun and the Moon, excessive cold, and
sunrise and sunset under clouds. In the months of Phalguna (February-March) strong, violent
winds; fine clouds marching from place to place; broken and imperfect halos round the Sun and
the Moon; and tawny colour of the Sun, all these are indicative of an abundant rainfall 195 days
after. Sky marked by winds, clouds and halos in the months of Chaitra (March-April) and
Vaisakha (April-May) indicate a healthy conception of clouds.
If during the months of conception (November-May) the "pregnant" clouds appear of the
colour of pearls or silver or tamala leaf, or blue lotus, or of collyrium, then the rain during the
season will be profuse. If the pregnant clouds should be exposed to the hot rays of the Sun, or
accompanied by gentle winds, then the rain that follows after 195 days will be excessive.
Certain phenomena, however, tend to nullify any chance of future rainfall. Shapes of
cities and towers in clouds; thunderbolts; dust-storms; meteoric falls; appearance of comets in
the sky and of spots in the solar disc; occurrence of eclipses — all these are indications that the
"pregnancy" of the clouds will "miscarry". Also, if there should be a fall of heavy rain at the time
of conception, or if the symptoms of a healthy pregnancy assigned to the several seasons of the
year should fail, then the clouds will yield little or no rain during the rainy season.
Three days in the month of Ashadha (June-July) have been specially selected by our
ancient meteorologists for observation of atmospheric conditions with a view to determine the
future prospect of rain. They are the days when in the lunar month of Ashadha the Moon passes
through the asterisms of Rohini, Swati and Uttarashadha. They have been respectively called the
Rohini Yoga, Swati Yoga and Ashadhi Yoga days. It devolved on every Hindu Astronomer to
study the atmospheric conditions on these three days. If he should notice the sky covered with
huge clouds, serpent-like in shape, white in certain parts and black in certain other parts, or he
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should see the sky covered with red clouds or clouds of the colour of blue lotus, and marked by
lightning immediately before sunrise and after sunset he can be sure of heavy rains during the
rainy season. On the Swati Yoga day, if there should be a fall of rain throughout day and night,
there will be uninterrupted rain for several days in winter. Wind from the east or north-east on
the Ashadhi Yoga day indicates good rain, good crops; wind blowing from the south-east,
southwest indicates very little rainfall in the future. Continuous hot wind from the south-east or
high wind from the southwest at sunset, on the Ashadhi Yoga day, spells terrible famine.
When our ancient meteorologists could predict rain long in advance, it was no difficult
thing for them to forecast rain in the immediate future. During this rainy season, if the Sun at the
time of rising is exceptionally bright and red, or if the taste of water is insipid, or the colour of
the sky is that of the cow's eye; if at the time of sunrise or sunset there should be seen the
rainbow in the sky; if salt begins to sweat; if fish in tanks jump from water on the bank; if cats
frequently scratch the ground; if metal vessels emit a fishy smell; if ants with their eggs move
from one place to another, there will be immediate rainfall.
One is able to understand these signs, for at the time when rain is expected and a low
cloud is approaching, the odour of metal vessels and of drains becomes noticeable as the lower
pressure causes some of the air to escape, and one observes a change in the behavior of animals
and insects which react to a change in the atmospheric conditions. The red colour of the Sun, the
halo around the Sun and the Moon and presence of clouds, all indicate the hazy condition of the
atmoshere.
We had also rain-gauging in the past. Falling rain, says Varahamihira, should be collected
in a vessel whose capacity is an adhaka. An adhaka has been defined as the quntity of rainfall
which fills to the brim a vessel 20 inches in diameter and 8 inches deep. Four such adhakas
constitute a drona. Equipped with such a rain-gauge our ancient meteorologists were able to
measure the exact" amount of rain that fell during the rainy season; and by correlating the
amount of rain that fell with the factors that made possible the fall of rain, they were able to
predict the exact amount of rainfall that could be expected in the rainy season. If the
"conception" of clouds is due to all the five conditions of wind, rain, lightning, thunder and
clouds, says Varahamihira, then the quantity of subsequent rainfall will be one drona, and this
will fall over an area of 400 square miles. If the "conception" has been due to wind alone, the
resultant rainfall will be three adhakas; if due to thunder, twelve adhakas, other factors affecting
rainfall.
These quantities of rainfall are, however, modified by the amount of rain that falls on the
days when the Moon passes from the asterism of Poorvashadha to that of Moola in the lunar
month of Jyeshta (June-July). During this month if it rains on the day on which the Moon is in
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the asterism or either Hasta or Poorvashadha or Mrigasira or Chitta or Revati or Dhanishta —
then on the corresponding days of the next lunar month, there will be 16 dronas of rainfall; if it
rains on days when the Moon is in either Sravana or Makha or Anuradha or Bharani or Moola
then on the corresponding days of the next month there would be 14 dronas of rainfall; if when
the Moon resides in either Satabhisha or Jyeshta or Swati, there would be 4 dronas of rainfall on
the corresponding days of the rainy season: if in Krittika 10 dronas; if in Poorvaphalguni 25
dronas; if in Visakha, Uttarashada, 20 dronas; if in Aslesha 13 dronas; if in Uttarabhadrapada or
Uttaraphalguni or Rohini, 25 dronas; if in Aswini, 13 dronas; if in Aridra, 18 dronas. In all the
above cases, the subsequent rainfall depends upon the asterisms being unaffected by comets,
meteors and the like from the month of Jyeshta to the rainy season. If the asterisms should suffer
by the meeting together in them of the Sun, Saturn and Ketu (Moon's descending node) or by the
course of Mars through them or by planetary conjunctions, there will be neither rain nor
prosperity in the land; but if benefic planets should pass through the asterisms or if the asterisms
should remain unaffected in any of the ways described above, mankind would be happy.
The above notes are based on a study of Varahamihira's Brihat Samhita. It will be seen
how closely our forefathers studied the atmospheric conditions to determine beforehand, almost
exactly, the extent, quantity and quality of rainfall that might be expected during the rainy
season. Their theory of the "conception" of clouds looks fantastic to us who have been reared on
Western science, but having due respect for the wisdom of the ancient Hindu sages, it would be
well to test the truth of their statements.
The only hope of accurate weather forecasts would be a synthesis of different approaches.
It is time our meteorologists understand the limitations of conventional forecastings techniques,
remove the blinkers of prejudice and pseudo scientific arrogance off their eyes, and tap the
enormous potentialities that astrology has to offer. Otherwise future generations will hold them
guilty of prejudices of the worst kind — prejudices which could make the difference between life
and death for thousands of people.
The rules enumerated in ancient books, as could be seen from the above 10 stanzas are
simple and dispense with costly apparatus. On the basis of the methods given in ancient works,
we are enabled to make not only long range forecasts of rainfall but also of the occurence of
rains in half-lunar months (Paksha) and even of the day.
Our author appears to have relied mostly on Varahamihira and Madhaveeyam while
dealing with the principles of forecasting rainfall.
The solar ingress into Gemini (sankramand) is given much prominence. Certain juxta-
positions of planets on that day are said to indicate whether or not during the year ahead, there
would be copious rainfall. Emphasis is laid on watery signs both in the Rasi and in the vargas.
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For instance, if a planet occupies Cancer or Scorpio or Pisces in Rasi, Navamsa, Drekkana etc., it
is said to be in watery vargas or divisions.
Natural pheonomena such as the rainbow and the mock Sun are all given importance to
study the trend of rainfall. In the rainy season (Sravana and Bhadrapada) appearance of a
rainbow in the east forebodes no rain. In other seasons such a phenomena indicates rainfall.
Stanzas 9, 10 and 11 enable us to predict rainfall Paksha-wise i.e., every 15 days, based on the
full Moon and new Moon phenomena.
Stanza 12. When winds blow from the northeast in the evening twilight of the full
Moon day of the lunar month of Ashadha, there will be downpour and consequent
luxuriant vegetable life during the ensuing year. When it rains on the 4th day of the dark
half of the lunar months Ashadha and Poorvabhadra constellation of the same month,
there will be luxuriant vegetation during the year following.
Stanza 13. If the 5th day of the bright half of the lunar month of Ashadha falls on a
Sunday, there will be little rain; on a Monday, there will a downpour; Tuesday, rains will be
fierce; Wednesday, would bring in a storm; Thursday, general prosperity; Friday, ruin and
loss; and Saturday, misery everywhere.
Stanza 14. When the Sun is in Aquarius and the constellation of Rohini coincides
with the 6th lunar day, it will rain only a little; the 7th gives a little more; the 8th, moderate
rains; the 9th, copious rains; and the 10th, a deluge.
NOTES
The coincidence of certain lunar days and asterisms when the Sun occupies certain signs,
appear to have much significance in deciding the nature and extent of rainfall. When the Sun is
in Aquarius and the 10th lunar day (Dasami) and Rohini coincide, there will be very heavy
rainfall. These principles can be tested even by laymen and no special technical qualifications are
called for.
Stanza 15. When the Sun is in Poorvashadha, if on the 1st day, all the sky including
the Sun is found to be completely covered by dark clouds, there will be some rain (during
the month of Gemini) when the Sun transits Aridra. Similarly, if on the 2nd day, all the
heavens are studded with dark clouds, there will be rain here and there during the latter
part of Gemini and the first part of Cancer when the Sun transits the asterism of
Punarvasu. Similarly on the 3rd, 4th, 5th, 6th and so on till the 14th day, if the same
conditions prevail, there will be rains during the succeeding months when the Sun will be in
Pushyami, Aslesha, Makha, Pubba, till Moola in regular succession.
NOTES
If however the heavens are only partially covered, there will be rain during certain days
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only within the period of 13 1/3 days. If the heavens are clear, than there will be no rains.
Stanza 16. From the Nakshatra occupied by Venus after the end of combustion,
rainfall can be predicted.
Stanzas 17, 18, 19 and 20. The four asterisms beginning from Bharani constitute the
first mandala or cycle; the 4 beginning from Aridra is the 2nd mandala; the 5 stars
beginning from Makha is the 3rd Mandala; the 3 stars beginning from Swati is the 4th
mandala; the 5 stars starting from Jyeshta is the 5th mandala and the 6 stars commencing
from Dhanishta and ending with Aswini mark the 6th mandala. When Venus rises after
combustion in the 4th and 6th mandates copious rains and abundant crops will prevail
during the year. If he rises in the 1st and 2nd mandalas rains will be below average. If he
rises in the 3rd and 5th there will be little rain and famine will afflict the people.
NOTES
Obviously our author seems to have taken these details from Varahamihira's Brihat
Samhita where the results for Venus emerging out of combustion from the stars in the different
mandalas have been dealt with elaborately.
Stanza 21. In the rainy season, when the Moon transits the 7th from Venus or the
5th, the 7th or the 9th from Saturn, aspected by benefics, there will be heavy rainfall.
Stanza 22. Rains can be expected when the combustion periods of the various
planets begin and end; when the Moon conjoins with other planets, when the Sun aspects
the six mandalas described above, on full Moon and new Moon days, when the Sun transits
Cancer and Capricorn, and when the Sun occupies the asterism of Aridra.
Stanza 23. When Mercury conjoins with Jupiter or Venus, or when Jupiter joins
with Venus there will be rain. When Mars and Saturn conjoin without any aspect or
association of benefics danger from fire, lightning and storms can be expected.
Stanza 24. When clouds surrounded by a radiance resembling that of the Moon,
white as nectar, with a blue-black spot in the centre, and pouring layers of water and
resembling a staircase pass from west to east or east to west, there will be a very heavy
downpour before long.
Stanza 25. If in the rainy season, the sunrise is observed to have a 'halo' in the east,
and the noon (midday) is marked by the intense heat of the Sun's rays, there will be rain
that day.
Stanza 26. Ants are observed to carry their eggs from one place to another
intermittently; snakes have their sexual union or climb on trees; cows hasten home to meet
their calves. These are all indicative of immediate rainfall.
Stanza 27. Cats scratch the ground with their claws; young children play on the
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rainwater constructing mud-banks and dams. These indicate rainfall.
Stanza 28. Hills shine at a distance and seem to have a blue colouring; caves are
observed to have a covering of thick mist: and the disc of the Moon has a circular red line,
the colour being that of the eyes of the hen. These are signs of immediate rain.
Stanza 29. Chameleons climb up trees and stare stupidly at the sky. Cows toe seem
to stare upwards. These indicate immediate rain.
Stanza 30. Cocks crowing in the day looking up and flashes of lightning marked in
the northeast denote heavy rains.
Stanza 31. There will be rains immediately if the Moon is observed to have the
colour of honey or of the eyes of parrots or doves; or the disc of the Moon though enveloped
in clouds, seems to emanate a radiance round in shape (pratichandra).
NOTES
In the earlier chapters omens or nimithas or indicative signs have been dealt with bearing
on other aspects of horoscopy or prasna. In Stanzas 26 to 31, the author gives certain indicative
signs, which clearly suggest there would be immediate rains etc., in the rainy season.
Fourteen nimittas mentioned in the texts have been given below for the information of
the reader:
1. Carrying of eggs by ants from place to place-
2. Snakes climbing trees and having sexual intercourse.
3. Cows rushing home to meet their offspring.
4. Cats scratching the ground.
5. Young children building dams mud banks.
6. Hills at a distance appearing to have a blue colouring.
7. Thick mist covering caves.
8. The Moon's disc having a circular red line.
9. Chameleons climbing trees and staring at the sky.
10. Cows looking up at the sky.
11. Cocks crowing in the day.
12. Flashes of lightning appearing in the north-east.
13. The Moon's colour appearing to be that of honey or the eyes of parrots.
14. The appearance of mock-moon or pratichandra.
It is clear from the list of indicative signs given above how deep were the observations of
nature made by our ancient sages and how superficial has been our own understanding of not
only nature but also the nimittas embodied in ancient books. Sir Walter Scott's Quentin Durward
records that once when King Louis and his entourage were returning to Paris, they found on the
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way, that washermen with washed clothes on the backs of donkeys were rushing home. When
they were asked why they were rushing hastily they said that the donkeys had lifted their ears
upwards which meant there would be immediate rain. And in no time the heavens poured
torrential rains. Varahamihira, the celebrated mathematician, astrologer and astronomer, has dealt
with the subject of rainfall extensively in his Brihat Samhita and readers are advised to go
through this classic.
Stanza 32. Pearls of thunder crash in the night time; deep red flashes of lightening
are observed during day time, cold winds blow from the East.
Stanza 33. Young sprouting leaves raise their beads high, birds freely bathe in water
or in dust, serpents bask in the sunshine lying on grass.
Stanza 34. Clouds assume the colour of peacock, parrot, wild crow, or chataka bird
and seem to have the shape of waves, hills, tortoise, pigs and fishes.
Stanza 35. A rainbow at sunrise or at sunset, a thick line like that of an iron pebble
is seen, the mock Sun, flashes of lightening, a halo straight and rainbow coloured
Parivesha.
Stanza 36. A rising bundle of Sun's rays shoot-out justlike hills, clouds come closer
to the earth, with thunder and lightning.
Stanza 37. Water becomes tasteless, the sky gets the colour of the cow's eyes, a glow
in the 8 Diks, salt melts, the heavens get a glow just like that of crow's eggs, winds come to
a standstill, frogs croak and fishes spring up above water.
NOTES
Stanzas 32 to 37 give other indicative signs for immediate rainfall.
Stanza 38. When God Subramanya was asked to explain the various signs of
rainfall, the reply given by the God is given below.
Stanza 39. If the first of the lunar month Chaitra happens to be a Sunday, there will
be no rains in the first part of the year. During the 2nd part, the rains will be unevenly
distributed. If it is Monday, rains will begin late and continue in abundance. If it is
Tuesday, it will rain on hilly tracts.
Stanza 40. If it is Wedneday, there will be good rains. Thursday brings in a deluge
and consequent calamities. Friday brings in prosperity though rains are deficient; and
Saturday causes diseases, loss of crops and high morality.
Stanza 41. Rainfall to be predicted on the basis of different week days falling on the
1st day of Chaitra has been explained. The effects of the asterism falling in Capricorn and
Aries ingresses will be now dealt with.
Stanzas 42 to 44. When the Sun enters Aries or Capricorn in the asterism of Aswini,
## Page 162
seasonal rains will be normal; Bharani, good crops, though many calamities may hit the
people; Krittika, little rainfall and more oppression of the rulers; Rohini, rain in the
beginning and destruction of cattle; Mrigasira, little rain in the beginning and good rains
subsequently; Aridra, copious rains and some destruction of crops; Punarvasu, rains in the
beginning, disease to cattle and men; Pushyami, plenty of rains and trouble from bad
characters; Aslesha, excessive rains, fear from thieves and danger of war; Makha, plentiful
rains, fear from rulers and destruction to crops; Pubba and Uttara, destruction to enemies,
afflictions to Brahmins and Sudras and plentiful crops.
Stanzas 45 and 46. When the Sun enters Aries or Capricorn in the constellation of
Hasta, prosperity and good health are indicated; Chitta, little rain, good health and
calamities; Swatj, plentiful rains and prosperity in the country; Visakha, rains here and
there, general prosperity in the country, and affliction to Sudras; Anuradha and Jyeshta,
ruin to crops, good rains; Moola, diseases to cattle and men, obstruction to the
performance of rituals by Brahmins, and heavy rains.
Stanzas 47, 48 and 49. When the Sun enters Aries or Capricorn in the constellation
of Poorva-shadha, there will be good crops, heavy rainfall and ruin in the end;
Uttarashadha, scarcity of rains; Sravana, rains and crops plentiful; Dhanishta, rains in the
beginning, destruction of crops and drought in the end; Satabhisha, heavy rains and
plentiful availability of inferior grains; Poorvabhadra, good rainfall; Uttarabhadra, little
rainfall, people devoid of good actions and mental anguish; and Revati, no rains at the
proper seasons and still no famines.
Stanzas 50 to 54. If the Sun's entry into Aries occurs on the 1st lunar day, there will
be no rains; the 2nd and 3rd lunar days, no increase of crops though there will be rains;
4th, excessive downpour, calamities and floods; 5th, heavy rains and good crops; 6th, heavy
fighting in the country; 7th, troubles from kings though there will be ordinary rains and
damage to grain; in the 8th, proper rains and prosperous crops; the 9th, good crops and
many calamities; 10th, heavy rains, calamities and misery; 11th, good rains, increase of
inferior grains and secondary calamities to the people; 12th and 13th, scarcity of rain; and
troubles from thieves; 14th, downpour at the beginning, but no rains after 12 days; and
new Moon or full Moon, quarrels and wars, copious rains, increase of crops.
Stanzas 55 to 59. The results of the Sun's entry into Aries and various Karanas are:
Bava, great rains and ills to the country and increase of crops; Vyaghra, rains at the proper
seasons, affliction to cows and famine conditions; Kaulava, uneven, ill-distributed rainfall
and ills of different sorts; Khara, increase of cows, wealth and grains, rains will be
excessive for 12 days; Gara, heavy rains only in the beginning of the year; Vanija, no rain
## Page 163
in the beginning, but excessive rains at the end of the year and outbreak of diseases; Vishti,
diseases to cows, increase of crops, proper rains and calamities to the people; Sakuna, same
as Vishti, but more intense in evil; Chatushpada, deluge and loss of crops; Naga, copious
rains and increase of crops; and Kimsthugna, rains at the proper time, little loss to crops
but in the end grains grow plentifully.
Stanzas 60 and 61. If at the time of the Sun's ingress into Aries, Aries, Libra or
Scorpio rises, scarcity of rains will be the result; if Leo, uneven distribution of rains; if
Scorpio, rains will be moderate; in the remaining signs, the effects will be copious rains and
general prosperity. But if Virgo rises, rains will be little and crops poor.
Stanzas 62, 63 and 64. If the Sun occupies the ascendant at the time of the solar
ingress into Aries, proper rains though late will occur; if the Moon is in the ascendant,
there will be plentiful rains and crops; if Mars, no rains in the beginning or the end; if
Mercury, there will be he,avy rains, if the sign is watery. Otherwise rains will be very
deficient; if Jupiter, no rain in the beginning but only a little loss to crops; if Venus, rains at
improper seasons, great war, calamities to rulers, diseases to cattle, good crop-yield and
prosperity to the people; if Saturn, scarcity of rains, affliction from thieves and other
troubles and general depression; and Rahu or Ketu in a watery sign, plenty of rains.
Stanza 65. If the rising sign at the time of the Sun's entry into Aries is afflicted by
more flaws (doshas) such as the presence of Gulika, etc., there will be no rains and famine
conditions will prevail in the land.
Stanza 66. If the ascendant at the time of the Sun's entry into Aries happens to be a
watery sign and is aspected by watery planets, there will be proper rains. If the sign is a
fiery one and is associated with or aspected by fiery planets, there will be no rain.
Stanza 57. By studying the solar ingress into Aries the effects for one full year can be
predicted. By examining the monthly ingress the effects of the month can be predicted. If
the ascendant at the time of the solar entry is associated with or aspected by benefic
planets, there will be good rains and favourable crops during the year or the month
concerned. If the ascendant is afflicted by malefics, there will be no rains and consequent
failure of crops.
Stanzas 68 to 70. When the solar ingress happens to fall on days ruled by the
asterisms Rohini, Anuradha, Jyeshta, Uttarashadha, Abhijit, Sravana, Dhanishta, the year
is known as Indra Mandala. The year will be happy and prosperous. When the ingress falls
on days ruled by Bharani, Krittika, Pushyami, Makha, Pubba, Visakha and Poorvabhadra,
the year is known as Agni Mandala, The effect will be fear from fire, poverty everywhere,
crops fail and autumn crops are destroyed. When the ingress falls on days ruled by
## Page 164
Mrigasira, Punarvasu, Uttara, Hasta, Chitta, Swati, then the year has Vayu Mandala. Fear
from kings, storms and scarcity of rains will be the result. When the ingress occurs on days
ruled by Aridra, Aslesha, Moola, Poorvashadha, Satabhisha, Uttarabhadra or Revati, then
the year has Varuna Mandala. Good rains and general prosperity will ensue.
Stanza 71. If the Sun happens to be in Kimsthugna, Kola or Sakuna the
Sankramana Purusha is said to be in sthiti (or stability). The effect will be great rise in
prices. If the Sankramana Purusha happens to be in Naga, Gaja, Khara or Chathushpada,
then he is said to be in 'Nishanna' or 'stationary'. The effect will be moderate prices. If the
Purusha happens to be in Vyaghra, Vishti, Simha and Gara, he is injhe state of sayana or
sleep. Prices will be low.
Stanza 72. When a query regarding rains is made, the following, if seen or felt,
indicates that there will be rains. The questioner touches any watery things as wet clothes,
water, aquatic plants, fruits, etc.; he stands near a watery place, bathes in water, drinks
water; any sound expressing water and watery substance is heard.
Stanza 73. If shedding tears, sniffing, water dipping through the nose or entering
into a watery spot is perceived, there will be heavy rainfall.
Stanza 74. If at the time a halo is observed round the Sun or the Moon, or the sky is
darkened by clouds, there will be a great downpour. The direction where the rains will
pour is to be ascertained by noting carefully the side of the questioner in which wetness is
observed.
Stanza 75. If at the time of the query articles such as liquor, butter, a pregnant
woman, vessel containing water, he-buffalo, elephant, Brahmin, are sighted, there will be
rains.
Stanza 76. If the questioner happens to touch his face, eyes, testicles, etc., or when he
excretes urine at the time of the query, there will be rain.
Stanzas 77 and 78. Pisces, Cancer, Capricorn, Aquarius, Taurus, Libra and Scorpio
are watery signs. From Pisces to Scorpio in the above order the watery signs become less
and less watery. The remaining ones are non-watery. The Moon and Venus are watery
planets. Mercury and Jupiter in watery signs are aquatic.
Stanza 79. In a query bearing on rainfall, the Sun and Mars, the Moon and Venus
and Mercury and Jupiter in pairs respectively indicate no rain immediately, heavy rains
and moderate rains.
Stanza 80. If the first letter in the question happens to be ghosha letters or a long
vowel, there will be rain immediately; if it is khara or atikhara or anunasika, there will be
no rain.
## Page 165
NOTES
The vargas are given below.
Consonants
1
2
3
4
5
Vargas
Khara Atikhara Mridu Ghosha Anunasika
Ka-Varga ka
kha
ga
gha
nga
Cha „
cha
chcha
ja
jha
jna
Ta „
ta
tta
da
dha
na
Tha ,,
tha
ttha
da
dha
Na
Pa „
pa
pha
ba
bha
ma
Suppose the 1st letter in the query is ma. It falls under anunasika, which means there will
be no rain.
Stanza 81. If a watery planet occupies a non-watery sign, there will be rain soon. If a
non-watery planet occupies a watery sign, there will be rain after some delay. A watery
planet in a watery sign brings in regular rains. A non-watery planet in a non-watery sign
brings in no rain.
Stanza 82. What is said above is applicable to Kupa Prasna (digging wells) also. In a
query bearing on rainfall it can also be used. Here adha means soon or below and upari
means at the top or in the end.
Stanza 83. In the bright half of the month, if benefics occupy the 1st, 2nd, 3rd, 4th,
7th and 8th houses which should be watery signs, or the Moon is in an aquatic sign, there
will be rain.
Stanza 84. If at the time of prasna, the 2nd or the 3rd house happens to be a watery
sign, then within 20 days the rains will be so heavy that floods will rise up in rivers.
Stanza 85. If at the time of query (in the rainy season) Saturn and Mars are in the
7th house from the Sun or the Moon, or in the 4th or 8th or the 2nd or the 3rd from the
ascendant, there will be copious rains.
NOTES
In another version of the Mss. we find sitarki (Venus and Saturn) instead of vakrarki
(Mars and Saturn). Venus can never occupy the 7th from the Sun.
Stanza 86. If at the time of a query about rain during the rainy season, the Moon is
in the ascendant which should be a watery sign; or in the bright half the Moon is in a
quadrant, there will be rain all of a sudden. According as a benefic or a malefic aspects the
## Page 166
Moon, the rain will be very heavy, or scarce. By substituting Venus in the place of the Moon
similar results can be predicted.
Stanza 87. In a query regarding floods, if the Moon or Mercury or Jupiter or Venus
aspected by benefics occupies the ascendant or a quadrant, there will be high floods.
Stanza 88. If the planets mentioned in the above verse are aspected by malefics or
are joined by them, the rains will be very little. If the Arudha or Chatra is a watery sign
and has in it a watery planet, there will be heavy rain.
NOTES
It is said that stanza 87 is to be applied for predicting floods, which follow as a
consequence, heavy rains. If the benefics referred to are in the 4th, floods are said to result from
springs and wells; in the 7th, rivers will swell resulting in floods; and in the 10th floods will be
due to heavy rains. Malefic planets affecting the benefics obstruct rainfall. If either the Arudha
Rasi or Chatra Rasi happens to be watery, then also heavy rainfall can be expected.
Stanza 89. The 4th governs the water underground as in springs or wells, the 7th
governs the water in rivers and the 10th governs the water due to rains.
Stanzas 90 and 91. Though the above-mentioned signs and combinations indicate
heavy rains, if the ascendant has the associatian or aspect or Navamsa or Drekkana of
Mercury, there will be no rains, being disturbed by winds. If Mars, Mercury, Saturn or
Rahu occupies quadrants, rains will be quickly dissipated by adverse storms and cyclones.
Stanza 92. If the ascendant which should be a watery sign is occupied by the Moon
and Venus or if Arudha aspected by Venus and the Moon happens to be a watery sign,
there will be rains.
Stanza 93. If Arudha, the rising sign, and Chatra sign, all the three, happen to be
Prishtodaya signs, then there will be rain. If at that time Venus and the Moon are in
exaltation, the rains will continue for the whole of that day.
Stanza 94. If Mars, Mercury, Saturn and Rahu occupy quadrants, there will be no
rains, being disturbed by adverse winds. If they are associated with benefics, there will be
some rain.
Stanza 95. If Rahu and Saturn occupy watery signs, the rains will be enjoyable. If
these are aspected by the Moon and Venus, rains will be very heavy causing harm.
Stanzas 96 and 97. Pisces, Cancer, the latter part of Capricorn, Taurus, Libra,
Scorpio, Virgo and Aquarius are watery signs. Amongst planets, the Moon and Venus are
aquatic ones. Mercury and Jupiter in aquatic signs are watery. The Sun, Mars, Saturn and
Rahu in watery signs cause a small quantity of rainfall.
Thus ends the Chapter XXV
## Page 167
CHAPTER XXVI
Koopa Prasna
Stanza 1. In this chapter, I shall be detailing 'Kupa Prasna', explaining whether
water can be had if a well is dug at a particular place.
Stanza 2. According to some, the best time for digging wells is four months from
Capricorn while according to some others, it should be done in the month of Pisces and 3
months succeeding it.
Stanza 3. By a careful scrutiny of snake-hills, trees, grass and certain fruits, and by
Kupa Prasna, whether a water layer can be discovered in a certain spot, can be known
beforehand. The time for examining it has been given in the last verse. The time must be
such that there should be no difficulty in testing the nature of the soil.
Stanza 4. When a query is made regarding this, one should see whether there is
water or any watery substance near, or whether the first letter, in the prasna, is a jala
akshara (watery alphabet) or whether the rising sign, Arudha and the planets are strong
and favourable, or whether any indications suggest the presence of water.
Stanzas 5 and 6. If at the time of query, a dog-eater, (chandala), dancing girl, a
person who has lost his wealth, a Brahmin or a kirata (a mountaineer) is seen; or if a
rainbow is observed in the sky, then drinking water can be had in the place selected. The
water will be from an old well buried underground. If the questioner happens to touch his
neck or his face, at the time of the question, there will be water in the selected spot. If he
touches his ears, water can be used after performing the necessary purificatory measures.
If not, people will fall in the well and die.
Stanza 7. Whether there is water underground is to be ascertained from the
following yogas, on the basis of the query time.
Stanza 8. If the ascendant is a moveable sign and Rahu and the Moon join it, there
will be water in the selected spot. When the Sun occupies the 10th and Jupiter occupies the
4th, there will be water.
Stanza 9. When the Moon occupies the ascendant happening to be a watery sign,
there will be water. When a malefic is in the 4th and the Moon joins the ascendant, there
will be underground water.
Stanza 10. If the Moon is in Pisces, aspected by Jupiter and Venus and Arudha is
Virgo; if Virgo being Arudha is hemmed in between the Moon and Venus, water will be
discovered.
Stanza 11. If Capricorn rises, Venus is in Libra, Jupiter is in Pisces and the Moon is
## Page 168
in Cancer, or Mercury and Rahu combine in the same sign and the Moon is in Gemini,
there will be water in the selected spot.
Stanza 12. If Venus and the Moon are exalted and aspected by debilitated planets or
the Arudha or the ascendant is Taurus occupied by the Moon, there will be an old well
buried underground.
Stanza 13. When Lagna is a fixed sign occupied by Venus and Saturn or the Moon is
in Leo and Arudba is a watery sign, there will be only some water in the well.
Stanza 14. When Arudha is Pisces, the Moon is in Virgo and Jupiter occupies
Gemini, there will be water. Thus we have 13 yogas, besides two given in the verses 13 and
14. Indications of having an old well are also given.
Stanza 15. There will be no water in the well dug, if the Moon is in Taurus and Rahu
is in Scorpio.
Stanza 16. From the above yogas, indications and other sources of information, if
you come to conclude that water is available, then the direction where the well is to be dug
can be known from the following.
Stanza 17. If at the time of query the questioner feels the left side of his body, it
means water can be located in the south-west; any organ above the neck, in the north-east;
the right side of his body and any organ below the neck, north-west.
Stanza 18. If he touches any bony spot in his body, no water can be found; and other
spots of body are favourable for getting water. A fleshy spot indicates water in a miry
muddy spot; forehead denotes a rocky place.
Stanza 19. After examining these general signs and yogas, if one concludes that there
is water, then a Chandra Gupti Chakra is to be drawn and the direction determined.
Stanzas 20, 21, 22 and 23. One should seat comfortably facing the east if the Prasna
Rekha and the diagram (chakra) to be drawn is from the morning till noon; south from
noon to sunset; west from sunset to midnight; and north from midnight to next sunrise.
Eight lines should be drawn longitudinally to be intersected by five lines to be
drawn horizontally. The result is 28 squares signifying the 28 asterisms and Chandra Gupti
Chakra.
In this diagram commencing from the 1st square enter numbers 1 to 5 horizontally,
then 6 vertically down below; and 7, 8 and 9 horizontally towards the left; under 9 mark 10
and horizontally 11, 12, 13 and 14 towards the right; above 14 mark 15 and then 16.
Beginning from the last square, to 16, mark the regular order 17th to 28th.
Stanzas 24 and 25. Dividing a day's duration, viz., 60 ghatikas by 28, each asterism
gets 2 1/7 ghatikas. Dividing the time of query in ghatikas 2 1/7, we get dinarsha counted
## Page 169
from Aswini. The asterism indicated by the longitude of the ascendant at the time of query
is udaya nakshatra.
Stanza 26. The Dinarsha is to be inserted in the 1st square. Count in the order
marked in the diagram till the udaya nakshatra.
Stanza 27. Count from udaya-nakshatra to the asterism held by the Moon according
to the order of the diagram. The resulting square indicates the spot where the well has to be
dug. Just as in the case of the Moon, the asterism held by other planets can also be
considered.
NOTES
The above stanzas give a peculiar method of locating the water source, by consdering
what is called Chandra Gupti Chakra. This is drawn below as per stanzas 20 to 23.
NORTH
EAST
1
Anura
dha
[Dinar
sha]
2
3
4
5
16
Mrigas
ira
17
28
9
8
Satabh
isha
(udaya
naksha
tra)
7
6
15
18
27
10
11
12
13
14
19
26
25
24
23
22
21
20
WEST
SOUTH
Study the stanzas 20 to 27, keeping this diagram before you. This will enable readers to
understand the method of casting the diagram without difficulty. Assuming that the ascendant is
15° Aquarius, the time of query is 35 ghatis and the asterism for the Moon's position is Mrigasira
and for the longitude of the ascendant the asterism is Satabhisha, we arrive at the spot where
water is available thus:
Dividing 35, the time of query, by 2 1/7, we get (35 / 2 1/7) quotient 16 which means the
Dinarsha is the 17th from Aswini, viz., Anuradha.
As the ascendant is 15° Aquarius the corresponding asterism will be Satabhisha.
Therefore: Dinarsha is Anuradha, Udaya Nakshatra Satabhisha, Moon's Nakshatra
## Page 170
Mrigasira. Counting from Dinarsha to udaya nakshatra we get (see diagram) the square marked
8. Counting from udaya nakshatra (square 8) to the Moon's Nakshatra in the order of the diagram
we get Mrigasira No. 16 in the square. This particular square, which is in the S.E., indicates the
spot where water will be available. This diagram may be considered as a plan or a blue print and
the exact location can be identified.
I must say that I have tried this method quite successfully in the case of three of my
friends to help them locate the spot where water could be found for digging wells.
Stanza 28. Some great writers have included Dinarsha in working Chandra Gupti
Chakra while other great writers have excluded it.
Stanza 29. According to the latter school, the first square in the diagram should be
considered as Aswini. From this is to be counted the asterism occupied by a watery planet.
That division will indicate the spot where the well has to be dug.
Stanza 30. Here is the third view. The Udayanakshatra is to be entered in the 3rd
square and from this is to be counted the Nakshatra held by a watery planet. This division
also will give the spot where the well has to be dug.
Stanza 31. The three views given by learned men have been mentioned. A fourth
view also can be added.
Stanzas 32, 33 and 34. Consider the first division in the diagram as Aswini, and
count on till the square where Chandra Nakshatra stands. Assume this as Dinarsha, and
count on till the Chandra Nakshatra again and mark it. Assume this marked square as
udaya nakshatra and count on once more the asterism where the Moon stands. This will be
one of the spots where the well has to be constructed. Instead of the Moon we can consider
the asterisms occupied by Jupiter or Venus.
NOTES
According to this method, No. 1 in the diagram is Aswini. In our example: counting from
Aswini to the asterism held by the Moon, viz., Mrigasira we see No. 5 in the diagram. This is
styled as Dinarsha; counting again from this we get in the diagram No. 9.
This can be treated as udaya nakshatra. Again counting 5 from this we get 23. This marks
the west and the spot indicates the presence of water.
Stanzas 35 and 36. When this query is considered before noon, count from Aswini
and the 3rd square will be Krittika. In the afternoon count from Pushyami, and the 3rd
square will be Makha. After sunset, count from Swati and the 3rd division will be
Anuradha. After midnight, count from Abhijit, and the 3rd division is Dhanishta. Here is a
short description of the Chandra Gupti Chakra.
NOTES
## Page 171
Four different types are given, and any one of them can be followed.
Stanza 37. According as at the time of query the ascendant is moveable, fixed or
common, there will be a small spring, many springs or two springs.
Stanza 38. In certain compounds, there may be old wells buried beneath and to
ascertain where they are, the following authoritative combinations will be greatly useful.
Stanza 39. If Arudha is a fixed sign, Taurus is the ascendant and the Moon occupies
it, then it is an indication that an old well exists in the compound.
Stanza 40. When the Moon is in Scorpio and Arudha happens to be Taurus occupied
by Venus; or when Jupiter is in the 10th and the Moon and Venus are in the 4th, there is an
old well.
Stanza 41. The Moon and Venus in exaltation indicate two old wells far below the
earth. The Sun in the 7th from Arudha and the Moon in the 7th from the ascendant
indicate an old submerged well.
Stanzas 42 to 44. If the Moon and Rahu occupy the ascendant, or if Arudha being
Aquarius is occupied by the Moon and Venus; or if the ascendant is a fixed sign and the
Moon and Venus occupy it; if Jupiter and Venus are in the 4th; or the Moon is in the 10th
and Venus is in Virgo; or Venus is in the 7th and the Moon in the 4th covered by a halo in
the sky at the time of query — all these indicate that old wells are buried beneath in the
compound.
Stanza 45. All these combinations are Kupa yogas which can be ordinarily used. To
answer a query whether any well can be found in a particular spot, other indications
should also be looked into.
Stanza 46. When the rising sign and Chathra sign are watery, and the Moon is in
Arudha or the Sun is in conjunction with Rahu or Ketu in a watery sign, there is a well at
the marked spot.
Stanza 47. Saturn in the ascendant and the Moon in the 10th; or Jupiter in the 4th,
Rahu in the 7th and the Sun in the 10th indicate old submerged wells.
Stanza 48. When Rahu is in conjunction with the Sun and the Moon in the 4th, or
the Sun has a halo surrounding his disc, the indication is the existence of an old well hidden
to view.
Stanzas 49 and 50. The ascendant, Arudha and Chathra are watery signs, of which
the ascendant must be a fixed sign; or at the time of query, an outcaste appears in haste; or
a dancing girl, a person whose wealth is stolen, or a Brahmin or a mountaineer appears; or
a rainbow is seen in the sky; they indicate an old well can be found in the proposed spot
though covered by the earth.
## Page 172
Stanzas 51 and 52. Having thus ascertained the existence of an old well, the taste of
the water has to be noted from the planet occupying the 4th house or aspecting the 4th
house, or the lord of Lagna Navamsa. The Sun governs acid or hot taste, the Moon saltish,
Mars bitter taste, Jupiter sweetness, Venus sourness and Saturn pungent taste and
Mercury a mixture of all.
Stanza 53. The taste of water can also be known from the first letter contained in the
query of the person. A (*) varga, the Moon's taste; Kha (*) varga, taste of Mars; Cha (*)
varga, Mercury's; Ta (*) varga, Jupiter's; Tha (*) varga, Venus'; Pa (*) varga, Saturn's; Ya
(*) varga, Rahu's; and Sa (*) varga, the Sun's.
Rahu's taste is 'to have no taste' or insipid taste.
Stanza 54. The various movements of the questioner should be carefully noted and
the transit of the Moon should be studied and then the occurrence of water, where a well
has to be dug and what the depth of the well is to be, etc., ascertained.
Stanza 55. Wells have to be dug in the spots where the eyes, or the face or the
mouths of Nadis of Vastu Purusha stand. But care should be taken that those portions in
the body of Vastu Purusha which are connected with Agni are excluded.
NOTES
In Silpa Sastras we have frequent mention of Vastu Purusha. The head of Vastu Purusha
is in the north-east and the legs are in the south-west. This is the reason why wells are to be
constructed in the north-east. Capricorn, Aquarius, Pisces, Aries and Taurus and western
direction are good. Readers are referred to my book Muhurtha for more details.
Stanza 56. The compound of the questioner should be divided into 12 signs; of these
the direction signified by Aquarius is the best (uttama); Pisces and Aries are ordinary
(madhyama); and Capricorn is useless (adhama).
Stanza 57. A well should not be dug in the area signified by Virgo. If dug, the owner
will die an unnatural death.
Stanza 58. If the Sun occupies the ascendant, the water will be very deep in the
ground; if Mars occupies the ascendant, the flow of water will be between rocks; and if
Rahu or Saturn occupies the rising sign, there will be no water flow.
Stanza 59. If the rising sign is occupied by the Moon and Venus, the well will be full;
if by Jupiter and Mercury, there will be moderate water. If Mercury and the Moon are in
the ascendant, there will be sand underneath from which water will sprout out. If the Sun
and Mars are in the ascendant, water will issue out of rocks.
Stanza 60. When Venus occupies the ascendant, water will have good taste. Jupiter
in the ascendant makes the water tolerably good. Saturn in a watery sign renders the water
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brackish and the quantity also will be very small. Rahu in the rising sign makes the well
dry and waterless.
Stanza 61. The depth of the water-layer can be determined from the number
indicated by the letters in the first word expressed by the questioner; or the number
indicated by the rays of planets or signs.
Stanza 62. The rays of the planets that occupy the ascendant or the 4th indicate the
depth of the well. If there are more planets, the strongest should be taken. In watery places
(anupadesa) the measure is to be by cubits. In places where there is water along with trees
in moderation, i.e. semi-dry (jangala), the measurement is to be half; in dry deserts, the
measurement is to be by the average height of man. The number is to be furnished by
Graha Rasmis or planetary rays.
Stanza 63. In Kupa Prasna, the Rasmis or rays of planets are: the Sun — 16; the
Moon — 4; Mars — 10; Mercury — 9; Jupiter 7; Venus — 5; and Saturn - 21.
Stanza 64. The rays for the various signs beginning from Aries respectively are: 7, 8,
12, 11, 12, 6, 9, 7, 13, 7, 8 and 27.
Stanza 65. These rays can be used to measure the amount of money lost in regard to
questions bearing on theft, the amount gained and to measure the time required for going
and return.
Stanzas 66 and 67. In Kupa Prasna, no differentiation need be made between the
rising sign and Arudha. It is immaterial whether the yoga-karaka planets occupy the rising
sign or Arudha. Full effects will come to pass. Besides, if the Sun's halo and other signs
described are observed in full, one can boldly predict that a well can be found submerged
in the selected spot.
Stanza 68. In both Varsha Prasna and Kupa Prasna, watery planets in non-watery
signs indicate very little water and the water layer very low and the rains will be late and
the rise of water in the rivers will be slower still. Non-watery planets in non-watery signs
give a dry waterless soil. Watery planets in watery signs give a watery layer even at the
surface. Rains will pour in, and floods will choke the rivers.
Stanza 69. The principles, suggested in the earlier chapters for predicting rain on
the basis of the first letter of the query, can be used in regard to qustions on digging wells.
Stanza 70. Note the expired ghatikas and vighatikas from sunrise till the hour of the
query. Multiply this by 28 and divide the product by 60. The remainder is the Nakshatra
counted from Aswini. This is known as "Dinarsha".
NOTES Example:
a) Let the expired period from sunrise to the time of query be 35 gh. 30 vgh. = 35.5 gh.
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b) Multiplying this by 28, we get 35.5 x 28 = 994.
c) Dividing 994 by 60, we get 994 / 60 = 16, remainder 34.
Expunging multiples of 27, we get 7 which counted from Aswini gives Punarvasu.
Therefore Dinarsha is Punarvasu.
Thus ends the Chapter XXVI
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CHAPTER XXVII
Bhojana Prasna
Stanza 1. In a question bearing on "meals" the ascendant indicates the physical
qualities of the man who takes meals. Its strength and its association, etc., determine the
man. While taking meals he faces that side which is indicated by the Dik to be determined
from the lord of the ascendant. The 2nd house governs the dining plates or leaves used for
taking the meal. If Saturn occupies the 2nd, the plate has a crack; if the Sun or Mars, the
plate is squeezed or depressed or the leaf is faded. The Moon governs a clean plate round in
shape. If the 2nd is a fixed sign, then the plate used is one that is generally used for eating.
NOTES
In this chapter "Bhojana Prasna" or the subject of questions on meals is taken up. The
answer that should be given when a query regarding meals, its nature, the server, and the persons
who partook, etc., is explained.
Stanza 2. The Bhakshya or the item used as subsidiary dish to rice is governed by
the 3rd house. If the Sun and Venus occupy the 3rd, then roots, surana and cheerai are
used. If it is the Sun, then the cooked thing is a round one such as "Vadai". If it is the
Moon, then it is "sweet laddu" or other round ones. If the 3rd house is jeeva and contains
Jupiter, then bread is used. The 4th house indicates the nature of drinks served. If it is
occupied by Saturn or Gulika, the water drunk is impure and contains germs.
Stanza 3. According to some writers, the 4th house indicates the person who gives
the food, his nature and temperament, his caste, etc. Of the planets who are in the 4th and
who aspect the 4th, the stronger one indicates the caste. If there are no planets standing in
or aspecting the 4th, the caste is to be determined by the 4th house. The 5th house is the
'server' or butler. If Mars occupies the 5th, he is of angry nature. If Saturn or Rahu is in
the 5th, the man is not liberal in giving or serving food.
Stanza 4. If Saturn or Rahu occupies the 5th, one is accustomed to steal food. If the
5th is an odd sign, the server is a male; if even, she is a woman. If the 5th house is aspected
by benefics, he or she is of good temperament.
Stanza 5. From the 6th house is to be looked into upadamsa items. The Sun in the
5th indicates 'dishes' that are hot and made of maricha (chillies); the Moon in the 5th
indicates too much of salt in dishes.
Stanza 6. Mars in the 6th indicates the thing is burnt or very pungent. If Mercury is
in the 6th, the dish contains items of all taste. Jupiter governs sweet dishes Venus indicates
dishes cooked with mangoes or fruits that grow in creepers.
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NOTES
There is another reading. Instead of 'Skanda', 'Kanda' is seen. In that case roots are meant.
Stanza 7. Saturn in the 6th governs 'bitter dishes' containing bitter fruits, etc. Rahu,
Ketu or Gulika in the 6th indicates flesh.
Stanza 8. When these planets (Rahu, Ketu or Gulika) occupy Pisces, it is fish; Aries,
goat's flesh; Capricorn, flesh of the deer. The appropriate non-vegetarian dish should be
inferred from the nature of the sign involved.
NOTES
In so predicting, care must be taken to see whether the persons concerned are flesh eaters
or vegetarians.
Stanza 9. The 7th house governs 'seka dravya' or the appetisers. Mars or the Sun in
the 7th indicates pepper water; the Moon curds; Mercury buttermilk; Jupiter, milk;
Saturn, rice water or kanji; Venus, it is again buttermilk. If the 7th house is an aquatic sign
occupied by Saturn, it is water. Regarding this there are divergent views.
Stanza 10. If the Sun or Mars or Saturn occupy the 7th, oily matter is used. If the
Moon, it is rice water. If Jupiter, it is ghee; and if Venus, it is butter.
Stanza 11. The quality of the food is to be ascertained from the 8th house. If the Sun
is in the 8th, the food is half cooked; if Mars, it is burnt; if Rahu, it has been so cooked that
it gives a poisonous odour with poison in it; if Saturn, it gives a bad taste; and if Gulika,
either vermin or human hair or burnt cinder can be found in it. If benefics occupy the 8tb,
the food is wholesome and properly cooked.
NOTES
If there are no planets in the 8th, these effects should be gleaned from the planets that
aspect the 8th; and if there are no aspecting planets, then the results should be read from the lord
of the 8th.
Stanza 12. The 9th house indicates the persons who take food along with the
principal man 'the questioner'. The caste of the man, his colour and the number, etc., can
be specified by taking into consideration the number of planets that occupy or aspect the
9th or the Rasmis indicated by the 9th or Rasmis of various planets. If Gulika occupies the
8th, the man will get polluted while taking meals.
Stanza 13. The quantity of food eaten, or the satiety of the individual has to be read
from the 10th house. If a malefic occupies the 10th, the person is not satisfied with the
quantity served. If a benefic occupies the 10th, he is quite satisfied with the quanity given.
If the 10th house is Urdhwa-mukha, his belly is overloaded; if it is Adhomukha, it is
incomplete; if it is Tiryangmukha, it is filled moderately.
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NOTES
According to some, if the 10th is an ebbing sign, or the Moon is waxing, then the person
overeats. If it is a flowing Rasi or the Moon is on the wane, then he has taken an insufficient
quantity.
Stanza 14. The 11th house indicates the nature of the conversation at the time of
meals. If the Sun is in the 11th, the talk is about rulers and political matters; if the Moon, it
is about women; if Mars, about brave people; if Mercury, about learned men; if Jupiter or
Venus, the conversation is about God and Brahmins; if Saturn, about thieves and thugs; if
Rahu, it is about visha vaidyas (healers of poison); and if Gulika, persons dead.
Stanza 15. Rest after meals is to be studied from the 12th house. Benefics in the 12th
indicate sound sleep and rest; malefics reveal disturbed sleep. If Mars occupies the 12th,
the person will lie down on a woollen blanket; if Mercury occupies the 12th, on the skins of
animals; if the Sun, on mats made of grass; if the Moon, on wooden logs; and if Jupiter and
Venus, soft cushions and beds.
Stanza 16. If the lord of the 12th is exalted, the person will sleep on good cots and
beds. If he is in debilitation, he will lie down on bare ground.
Stanza 17. These points have been summarised below as given in another treatise.
The 1st to 12th houses denote respectively the diner, crockery or plates to be used when
taking food, Bhakshya or subsidiary food; drinks; the attitude or mood of the diner;
upadamsa, liquid matter to be used; the main food; persons who take food along with the
diner; satisfaction derived from food; nature of conversation at the time of meals; and rest
and sleep after meals.
Stanza 18. According to Krishneeya, Venus governs sweet food (madhura); the
Moon, soft and cold things (snigdha); Mercury and Jupiter govern pungent things (seetha
and ruksha); the Sun saltish and pungent (lavana and kashayd); Saturn, sour and acidic
(katuka); and Mars, bitter things (tikta).
Stanza 19. Some writers are of the opinion that Jupiter governs sweet things
(madhura); the Sun acidic foods (teekshna); Saturn bitter (tikta) taste; Mercury, pungent
(kashaya) taste; Venus sour taste; Mars, hot (katukd) and the Moon, saline taste.
Stanza 20. If the rising sign is owned by a benefic or a benefic occupies the rising
sign, the food is sufficient. If the ascendant is an odd sign, the food will not be soft. If it is
an even sign, it will be soft and agreeable to the taste.
Stanza 21. If Mars and the Sun occupy a non-watery sign (8th house), the food is
either very dry or causing undue heat to the body. If they occupy an aquatic sign (8th
house), then the food is accompanied with bhakshyas. If Saturn and Rahu occupy the 8th
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house, then the food eaten is very cold.
Stanza 22. If the Moon and Venus occupy a watery sign, the food is cold and is in a
liquid form. If Mercury and Jupiter occupy a non-aquatic sign, the food is served with
subsidiary dishes.
Stanzas 23 and 24. The Sun and Mars govern the meat of the stag. The Moon
governs the meat of crab and fishes. Jupiter governs the meat of elephants and horses.
Saturn governs the meat of pigs and she-buffaloes. Venus governs the meat of cows and
she-buffaloes. The vegetables governed by the different signs will be according to their
lords and the nature of the signs.
Stanza 25. Watery planets and watery signs govern watery vegetables. Village signs
and planets indicate vegetables grown in rural places. Similarly forest signs and planets
indicate forest products. Malefics indicate liquid food as rice water, barley water, etc.,
cooked with the grains appropriate to the planets. Benefics indicate the food prepared with
the grains governed by them.
Stanza 26. The Moon indicates rice water. If he is aspected by Mercury, it is rice
water along with other curries. If the Moon is aspected by Jupiter, it is rice water mixed
with ghee. If there is the aspect of Venus, it is mixed with butter. Other planets indicate
mixture with oil.
Stanza 27. The Sun and Mars indicate goat's milk. Venus denotes cow's milk or
products. Similarly the milk of other animals corresponding to signs and planets
associating or aspecting them can be guessed.
Stanzas 28 and 29. If Mars occupies the 7th, the liquid food is prepared with flesh; if
Mercury, the liquid food has green colour; if Mercury and
Venus, the liquid prepared has variegated colours being formed by different
ingredients as sambhar; if Saturn, liquid food contains dead matter of small animals; if the
Sun, the food is prepared of 'Kashta Saka'. The Sun in the 7th indicates the death of the
wife.
Stanza 30. Malefics govern the flesh of carnivorous animals. Benefics such as Venus
govern the flesh of animals, that live on grass; Mercury governs the flesh of animals that
live on flesh and grass. Jupiter governs the flesh of animals that live on grass and grains.
The Moon governs the flesh of animals that live on fishes and vermins.
NOTES
Watery signs indicate the flesh of watery animals. Quadrupedal signs govern quadrupeds.
Biped signs govern the flesh of bipeds, etc.
Stanza 31. The number that co-dine, the time, their caste and their appearance etc.,
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all can be known from the planets. The plates used can also be ascertained. The 9th house
and the lord of the 9th determine these.
Stanzas 32, 33 and 34. In determining the meat dishes, Aries indicates goat's flesh;
Taurus, the flesh of cows; Gemini, Leo and Sagittarius, the flesh of fish. In regard to
vegetables, Cancer Scorpio and Capricorn and Pisces govern the family of raw fruits;
Libra, Virgo and Aquarius govern pure cooked rice. Jupiter rules payasa prepared with
ghee; Venus governs food with honey, milk and bread.
Stanza 35. According as the Arudha is a move-able, a common or a fixed sign, the
querent will have taken meals many times, twice or only once, respectively. If the Arudha
being an odd sign is connected with benefics, the person who took food was hungry at the
time. If Arudha being an even sign is connected with malefics, he was not hungry at the
time of meals. From the gestures, words and actions of the questioner, the nature of food
etc., can be known.
Stanza 36. Suppose the questioner wets his lips with his tongue or opens his eyes
widely or looks up or lifts up the palm of his hands or laughs outright, it means he has had
food.
Stanza 37. If the ascendant happening to be a benefic sign is occupied by benefic
planets the querent had sumptuous meals. If the rising deca-nate is governed by the meat
favouring planet, the querist eats meat dishes and food that is not tasty.
Stanza 38. In Bhojana Prasna, the Sun and other planets govern respectively
quadrupeds, daughters, thieves, arguments and counter arguments, wealth and pretas. The
Sun's connection indicates that the dining place was a cowshed; the Moon's the daugher
served meals; Mars, the co-eaters were thieves; Mercury, heated exchange of words took
place while eating; Jupiter, the quereut got not only food but money also; Venus, food
served by wife; Saturn, it was food connected with shraddha or death ceremony.
Stanza 39. If Arudha is owned by benefics; or Gemini, Virgo, Libra, Aquarius or a
Urdwa mukha sign happens to be the Arudha; and if benefics occupy quadrants and trines;
the lords of the 2nd and 11th combine or occupy their own houses; or interchange houses;
or they occupy or aspect the lord of Lagna; or if Jupiter and the lord of the 9th are strong
and favourably placed, then the projected business will be successful.
Proshithogamana Prasna
Stanza 40. If Arudha is a moveable sign and benefics occupy the 4th and 8th, the
person will return home. If the lord of the 10th is retrograde and occupies the 9th, the
person will come back. If the lord of the 1st is in the 6th, the traveller has not reached his
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destination, but is on his way to it.
NOTES
This deals with queries regarding the return of a person who left his house and home and
is in exile. Whether he will return or not, can be foretold by this prasna.
Stanza 41. If the lord of the ascendant occupies the 11th, 12th, 1st, 2nd, 3rd or if
malefics occupy quadrants, the traveller will not come back. If the Moon occupies the 8th
and quadrants are devoid of malefics, the person will return without any mishap. In this
yoga, if benefics occupy quadrants, the person will return early with comfort. If the lords
of the 1st and 10th occupy the 11th, 12th, 1st, 2nd or 3rd, the traveller may come back
without reaching the destination.
Stanza 42. When the lord of the ascendant is exalted or is in Moolatrikona; or
another planet in retrogression occupies the 7th house, the person who left the house will
return home. When the lord of the ascendant is retrograde and occupies any house, and
Jupiter is in a quadrant, the person will return home. All the signs indicated in Chapter II
of this book may also be utilised in this context.
Stanza 43. If the lord of the ascendant or the planet, who indicates the return, is of
slow velocity, the traveller will return late; if it is of ordinary speed, the return will be in a
reasonable time; if the speed is rapid, the return will be early.
Stanza 44. If the ascendant is strong and the lord of the ascendant occupies a human
sign or a human Navamsa-sign, the person will return home walking, along with many
persons. If the ascendant lord is in a quadrupedal sign, the return will be in vehicles
appropriate to the signs. If the lord of ascendant is in the decanate of bird, the return will
be on horse-back; if the decanate happens to be watery, the return will be through watery
routes; and if the sign is sthala, the return journey will be through land routes.
Stanza 45. If the lord of the ascendant is in Sakata Drekkana, the traveller will
return in a carriage or a chariot. If the lord is in an ethereal sign or Navamsa, the return
will be by a palanquin (or in style, may be an aeroplane). If the planet indicating the return
is weak, the traveller will not come back though there may be reports of his return.
Stanza 46. Benefics occupying the 9th indicate the nature and good experiences of
the journey. Malefics reveal the difficulties the person had to face. Planets in the 8th house
denote both the good and bad experiences. The 7th house denotes all the experiences the
person had after his return home.
Thus ends the Chapter XXVII
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CHAPTER XXVIII
Suratha Prasna
Stanza 1. If the Sun occupies the rising sign or the 7th; or combines with or aspects
the lords of the 1st or the 7th, there was no sexual union that day. If these combinations are
absent, there was sexual union that day. According as the 7th is associated with or aspected
by benefics or malefics, the union was happy or unhappy.
Stanza 2. If the 7th house is not joined or aspected by the Moon or Venus but is
afflicted by malefics, then there was sexual union that day. Krishnacharya is of the opinion
that if the Moon and Venus join or aspect the 7th house, co-habitation took place. If the
Moon and Venus aspected or joined by the Sun, or benefics aspect the ascendant, then the
lady had real love or passion for the husband at the time of the union. If the Moon and
Venus subject to the aspect of malefics except the Sun, aspect the ascendant, then the
woman had no real love for the husband.
Stanza 3. According as.the ascendant is aspec-ted by benefics or malefics, the
woman loved or hated the husband. If the Moon is joined by malefics, the union was
brought about by sheer force on an unwilling woman. If the Sun is joined by malefics, the
union was the result of the woman's force on an unwilling man.
Stanza 4. If the Moon is associated with or aspected by the Sun, or is in the vargas of
the Sun, the man has beauty and education, etc. If the Moon joins or aspects benefics or has
the vargas of benefics, the woman has all the good qualities of a woman.
Stanza 5. If the planet that aspects the ascendant occupies its own vargas, then the
union took place in one's own house. If that planet occupies the vargas of other planets, the
union was with another woman in a foreign place. If the said planet is exalted, the union
was with a woman belonging to a rich family; if he occupies the vargas of friends, the union
was with a related woman. If the planet is in the vargas of enemies, the union was with a
woman born of inimical families. If it is debilitated, then the sexual commerce was with a
low-born woman. The caste of the woman, etc., is to be determined from the planet
aspecting Lagna.
NOTES
If the questioner is a woman or the question is about a woman, the planet that aspects
Lagna determines the nature of the man — his qualities, caste, etc.
Stanza 6. If the Sun, Mars or Venus occupies the 7th, there was sexual commerce
with another woman. If Jupiter is in the 7th, the union was with the wife. If Mercury, a
dancing girl. The age of the woman should be ascertained from the age of the Moon.
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NOTES
If a weak Moon, the woman is young; if full Moon, the woman is in the prime of her
youth. If the Moon is old, the woman also is old. Saturn in the 7th signifies a woman belonging
to another caste (Moudhya Chandra denotes a dancing girl).
Stanza 7. Young Moon denotes a woman in her teens; Saturn and the Sun an old
lady; Jupiter a woman who has given birth to a child; Mars, Venus a woman with a rough
body. In this way, the age of the man also can be determined.
NOTES
The age of the partners with whom one has sex can be ascertained by the disposition of
the planets in the 7th house, as narrated in this stanza.
Stanza 8. If the Sun occupying the vargas of the other planets aspects the ascendant,
the union is with a royal beauty; if the Moon similarly placed, the union is with a Brahmin
woman; if Venus, a Sudra woman; if Mars, a minister's wife; if Jupiter, hypocrite (...);
Mercury, Saturn or Rahu similarly disposed, a woman belonging to other religions. The
woman's accomplishments, her build, appearance and character can be read from the
decanate of the ascendant or the planet that occupies or aspects the ascendant.
NOTES
One may question the utility of these details. But in cases of alleged rape and adultery,
clues from the Prasna chart can be used to help the victim and court to track the culprit and place
of the act.
Stanza 9. These can be considered from Chathra Rasi also. If Arudha is Chathra or
the lord of Arudha occupies Chathra sign, the union was with one's own wife; if the
friendly sign of the lord of Arudha happens to be Chathra, or a friendly planet occupies
Chathra, the union was with a woman of a friendly or related family; similarly an inimical
sign of the lord of Arudha happens to be Chathra or a foe occupies Chathra the union was
with a woman belonging to an inimical family. Here friends and foes are to be determined
as per verse “jeevo jeeva budho sitendatanayo”.
NOTES
The author wants the consideration of the planetary friendships and enmities as given by
Varahamihira in his Brihat Jataka. Mihira seems to accept the views of Yavana-charya according
to whom there are only friends and foes but not neutrals.
The 2nd part of the stanza elaborates the views of Satya-charya. From the Moolatrikona
of a planet, the lords of the 2nd, the 4th, the 8th, the 12th, the 5th, the 9th and the lord of his
exaltation sign are friends of the planet concerned. The rest are enemies.
Commenting on this stanza, Prof. B. Suryanarain Rao observes thus: On page 96 of the
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English translation of Brihat Jataka, "Bhattotpala observes rightly that according to Yavaneswara
there are only friends and foes but not neutrals or acquaintances. According to Satyacharya,
whom the author of Brihat Jataka holds in great admiration and respect, all the various shades of
friendship and enmity are clearly traceable. The commentator here gives lengthy explanations
with a view to simplify matters. I may quote here one or two cases so that the rest may easily be
grasped. The Sun has his Moolatrikona in Leo. The 12th from Leo is Cancer. Its lord is the Moon
and as he owns only one house he becomes the best friend of the Sun. The 4th from Leo is
Scorpio, and 9th is Aries; their lord is Mars. The Sun is exalted in Aries. Therefore Mars is a
friend of the Sun. The 5th and 8th from Leo are Sagittarius and Pisces. Their lord is Jupiter.
Therefore Jupiter is an intimate friend of the Sun. The 2nd and 11th from Leo are Virgo and
Gemini. Their lord is Mercury. The 2nd Rasi is mentioned but the 11th is not named, therefore
Mercury is a neutral of the Sun. The 6th and 7th from Leo are Capricorn and Aquarius, and as
both of those houses are not mentioned in the rule, their lord Saturn is a bitter enemy of the Sun.
The 3rd and 10th from Leo are Libra and Taurus. Their lord is Venus. Both of these houses are
not mentioned in the Sutra, and therefore Venus is a bitter enemy of the Sun. Take now Moon.
His Moolatrikona is in Taurus. The 4th is Leo, its lord is the Sun, and therefore he is a friend of
the Moon. The 2nd and 5th houses from Taurus are Gemini and Virgo. Mercury is their lord.
Therefore he is a friend of the Moon, The 7th and 12th from Taurus are Scorpio and Aries. Their
lord is Mars, 7th house is not mentioned but the 12th is named. Mars therefore is a neutral of the
Moon. The 8th and 11th from Taurus are Sagittarius and Pisces. Their lord is Jupiter, as the 11th
is not mentioned but the 8th is named and therefore Jupiter becomes neutral to the Moon. Moon
is exalted in Taurus. The 6th from it is Libra, its lord is Venus. The 6th is not mentioned and
therefore Venus becomes a neutral of the Moon. The 9th and 10th houses from Taurus are
Capricorn and Aquarius. Their lord is Saturn. 10th is not named and therefore Saturn becomes a
neutral of the Moon. For Mars, Aries is Moolatrikona. The fourth from it is Cancer, with the
Moon as its lord. He owns only one house and therefore the Moon is the friend of Mars. The 5th
from Aries is Leo. Its lord is the Sun, he owns only one house and as it is named the Sun
becomes the friend of Mars. Similarly find out for all the planets from their Moolatri-konas.
There are planets who own two houses while the Sun and the Moon own only one house each. If
the planet owns two houses named in the Sutra (text), then he becomes a friend. If he owns two
houses but one of them falls in the numbers named above and the other does not, then the planet
becomes a neutral. But if a planet owns two houses and none of them is named in the Sutra, then
he becomes an enemy.
Stanza 10. If the ascendant happens to be an odd sign or the planet aspecting the
ascendant happens to occupy an odd sign, then the sexual act was done once. If the above
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happens to be even, then the act was conducted two times. If the vargas of the ascendant
are owned by Mars and Venus exclusively, then the sex-act was conducted as per principles
of Vatsyayana, many times. According as the varga of the ascendant is that of the Sun or
the Moon, co-habitation took place during day or night time. The place of sexual act is to
be ascertained from the ascendant.
Stanza 11. If the Moon and Mars occupy the 1st, 5th, 7th or 9th, the couple
quarrelled and kept awake. If the Moon and Saturn are in the above houses, they dreamt
that they had sexual commerce. If the Sun and the Moon are in the above houses, there was
no enjoyment but he was allowed to feel the private organs; if the Moon and Venus, the
couple managed to talk private matters and engage in private amusements.
Stanza 12. If the Moon and Jupiter are in the 1st, the 5tb, the 7th or the 9th, be had
union with an accomplished woman and there is the prospect of pregnancy. If the Moon
and Mercury, the union was not with his wife but with another woman; if Mars is in the
ascendant and Saturn is in the 7th or vice-versa, there was no sleep for the couple because
of fear from fire. The same effect can be told if these lords interchange houses.
Stanza 13. In the yoga described above, if the Moon occupies the sign joined by
Mars or Saturn the couple went on quarrelling. If the Moon is in the 7th, the quarrel was
due to the woman and if the Moon is in the ascendant, the dispute was due to the man. If
Venus is associated with Mars, or Saturn occupies the ascendant or the 7th, the couple
separated quarrelling and spent the night in different beds. If Mars is in the 3rd and the
Moon is in the 7th, there was quarrel and separation and the couple had to sleep on the
bare ground.
Stanzas 14 and 15. If the Moon and Venus occupy the 1st, the 3rd, the 4th or the 7tb,
the couple quarrelled and the dress of the woman was cut off. The house in which the union
took place is to be ascertained thus: If Saturn occupies the 1st or the 7th, the house is a
repaired one; if Mars, a burnt house; if Mercury, a house constructed by many carpenters;
if the Moon, a newly built house; if the Sun, a house made of much wood but not strong; if
Venus, a new and ornamental house; and if Jupiter, a very strong house.
NOTES
This information can be used in various other types of questions such as delivery, theft,
etc.
Stanza 16. There is another view. If the Sun is in a watery sign, the union took place
in the bath house; the Sun in other signs, indicates kitchen. Mars governs the kitchen,
Mercury rules playgrounds, Saturn governs a Sudra house or a cowshed. Rahu governs the
house of low-born people or latrines. The Moon governs palaces or temples. A weak Venus
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governs an old house.
NOTES
Here the planetary position is with reference to the ascendant or the 7th house.
Stanza 17. There is still another view. If the ascendant is not aspected by any planet,
then the house where co-habitation took place is to be determined from the nature of the
ascendant. Hence it is given in the next verse.
Stanza 18. If Aries or Libra happens to be the ascendant, then the houses governed
by Mars or Venus in the above are to be considered. If the ascendant is Taurus or a
common sign, then the house governed by Mercury will be the enjoyment place. Leo rules
the cowshed. Scorpio governs the house assigned for the Moon. Cancer governs the houses
assigned for Jupiter. Capricorn a round-shaped house. And Aquarius rules the place where
serpents are worshipped.
According to another view, Virgo, Sagittarius, Pisces and Gemini rising indicate a
grannery, the mill house where rice and other grains are powdered, the kitchen and the
cowshed respectively.
Stanza 19. If the Moon occupies the signs or Navamsa signs of Saturn, or is aspected
by or associated with Saturn or occupies the 4th house, or is posited in a watery sign, the
couple had sex relation in a dark spot. If however the Sun aspects or associates with the
Moon, the spot was not dark.
Stanza 20. Certain Lakshanas or indicative signs are read from the deepa (lit lamp)
kept during daytime for luck, at the time of meals or any other auspicious occasion and
during night time for the sake of light and general prosperity.
Stanza 21. Divide the enjoyment room into 12 signs and find out where the Sun
stands. In the direction signified by the sign a lamp is kept burning, or in the direction
implied by the sign where the Sun stands — as in Aries and its trines — east; Taurus and
its trines — south: Gemini and its trines — west; and Cancer and its trines — north. If the
ascendant is strong, the direction is to be ascertained thus: Aries and Taurus — east:
Gemini — south-east; Cancer and Leo — south; Virgo — south-west, etc.
Stanza 22, Count 3 ghatikas, 45 vighatikas before sunrise and assume that Aries
lasts till 1 gh. 15 vig. after sunrise. Then the next five ghatikas is Taurus, then Gemini 5
ghatikas, and in this order, signs come in succession. Note the sign occupied by the Sun; the
direction indicated by this sign is the one where the lamp is kept lit. If the Sun occupies a
fixed sign, the lamp is fixed to the wall or to the ground; if it is a moveable sign, the light is
a lantern that can be moved from place to place; and if it is in a common sign, it is a
hanging lantern.
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Stanza 23. If at the time of Prasna, the Sun is strong, the flame of the lamp is clear
and brilliant. If it is weak, the flame is feeble. In a similar manner if at the time of the
query, the Moon is strong, the oil used is clear and pure and if he is weak, the oil is impure
and mixed.
Stanzas 24 and 25. If the Moon occupies the Moon's Hora, the oil used for the lamp
is ghee. If the Moon is in the Sun's Hora, cocoanut or gingelly oil is used. If the Moon is in
the first part of the sign or Navamsa, then there is a large quantity of oil; and if it is in the
last part of the Rasi or Amsa, the oil is about to end. The nature of the wick is to be read
from the ascendant.
The nature of the wick is denoted by the planets occupying the ascendant. If there
are no planets, then the respective lords reveal the nature of the wick in the lamp. The
colour of the wick is to be known from the colour of the sign or Navamsa sign, whichever is
stronger. If both sign and Navamsa are strong, the wick has both the colours. If the
ascendant is a common sign, there are two wicks; if it happens to be in the earlier part of
the sign, then the wick is long and only a small portion of it is burnt.
NOTES
Details pertaining to the colour of the wick, the direction where the lamp is kept, the
nature of the flame, etc., cannot be quite relevant to modern times. What should impress a reader
is the depth of detail even in regard to such matters, the ancient astrological writers had gone into
by way of framing innumerable planetary combinations.
Where the sexual union took place, which caste the man or woman belongs to, whether it
was by mutual consent or by force can be relevant even today in tackling cases of rape. It is for
the readers to ponder over the details and judge for themselves their utility.
Thus ends the Chapter XXVIII
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CHAPTER XXIX
Nashta Prasna
Stanza 1. Suppose a person makes a query without mentioning what it exactly is, it
is termed as Nashta Prasna. How to answer such questions has been dealt with by the great
writers Krishna Acharya and Madhava Acharya.
Stanzas 2 and 3. When the questioner without revealing the business underlying the
query puts in a vague question, "I wish to know the result of something that is in my mind.
Can you tell me the business and the result?" The answer must be given keeping in mind
the following: If Jupiter or the Moon occupies Lagna or Arudha, it is Ayur Prasna (dealing
about sickness and longevity). If Saturn occupies the 7th, the 8t'u or the 12th, consider that
it is a Chora Prasna (dealing with the loss of wealth through theft). If Jupiter is in the 2nd,
Venus in the 1st or the 4th, Mercury in the 10th, then it is about some business (Karya
Prasna).
NOTES
In all these, Nimittas also should be carefully scrutinised.
Stanza 4. Suppose a planet occupies the 1st, the 4th, the 6th, the 7th, the 10th from
Lagna or Arudha or the Moon. It has its Navamsa in Cancer, Scorpio or Pisces, then say
that it is a Chora Prasna (some wealth has been stolen away by some thief). Similarly if a
malefic occupies the 10th house from any one of these, say that it is a Chora Prasna.
NOTES
Here the planets occupying the 1st, the 4th, the 6th, the 7th, the 10th and the malefic in
the 10th, are technically known as Chora planets. If you find more planets than one, weigh the
strength and choose the strongest.
Stanza 5. Regarding this, the author of the famous treatise Shat Panchasika has
semething to say:
(a) From the Navamsa of Lagna, determine the nature of the thing stolen; (b) the
shape of the thief can be known from the Drekkana of Lagna; (c) from the Lagna Rasi,
determine the time, the place where the stolen thing is kept and direction where it is; and
(d) the caste and age of the thief from the lord of Lagna.
Stanza 6. The size and shape of the thief will be similar to Lagna Drekkana, and the
lord of Lagna will show his build, colour, dress and vesha (appearance). Here also the
strongest should be taken into consideration.
Stanza 7. In Arya Saptati, it is stated that the appearance and caste of the thief will
be exactly similar to that of the lord of the ascendant.
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Stanza 8. According to Madhava, the 6th house is to be considered to identify the
thief. The planet that occupies the 6th house or the lord of the 6th reveals the caste, name
and appearance of the thief.
Stanza 9. If the planet involved occupies his own sign or Navamsa, then the wealth
has not been stolen, it is still there. If the planet occupies the sign or Navamsa of a foe, then
the wealth is in the house of his foes; similarly if a planet occupies a friendly sign or
Navamsa, the stolen wealth is in the possession of friends or relations. If the planet is
exalted or in exalted Navamsa, then it is in the hands of a rich man; if it is debilitated or in
debilitated Navamsa, it is in the hands of a low-born man. The details can be read from
Arudha and Navamsa Lagna.
NOTES
Of the three viz., the lord of the ascendant, the lord of the Navamsa Lagna and the lord of
the Bhava concerned, the last is the most powerful in awarding the results.
Stanza 10. The stolen property is in the direction signified by Arudha. If there is a
planet in Arudha, that can be taken into consideration. The direction is to be ascertained
on the basis of the verse in Brihat Jataka "pragadeesaha''. If Arudha is a moveable sign,
property lies far off; if it is a fixed sign, it is near and if it is a common sign, the property is
neither far away nor nearby.
Stanza 11. If the ascendant is strong, the stolen wealth is in the direction signified by
it. If it is not strong, the direction is to be ascertained from the planet aspecting the
ascendant. According as the ascendant is a moveable, a fixed or a common sign, the wealth
is passing from hand to hand, is in a fixed place, or is in a neighbouring house or village.
Stanza 12. If the ascendant or Navamsa is a fixed sign or the ascendant is
vargottama, then the thief is one amongst the household. Otherwise the thief is an outsider.
If the ascendant or the Navamsa is a common sign without being vargottama, the thief hails
from the neighbourhood.
Stanza 13. According as Arudha is a diurnal or nocturnal sign the theft took place in
broad daylight or in the night.
Stanza 14. If Arudha is Aries, the stolen wealth is in meadows and pasture lands or
places where goats roam; if Taurus, places where oxen wander about or prefer to live; if
Gemini, a solitary place, sleeping room or a private parlour; if Cancer, places where crabs
live or in crevices; if Leo, forests, caves and hilly tracts; if Virgo, places where vegetables,
trees and plants grow in large numbers, and watery places; if Libra, market places, open
bazaars, etc.
Stanza 15. If the Arudha is Scorpio, the stolen property will be in caves, burial
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grounds or hollows; if Sagittarius, the battle ground and king's residence; if Capricorn
forests, banks of of rivers, places inhabited by aboriginal tribes; if Aquarius, the kitchen,
potter's house, etc.; and if Pisces, holy temples and Brahmin's houses.
Planetary Indications of Theft
Stanza 16. If Jupiter aspects or joins the ascendant, the stolen article will be in
cowsheds, home of preceptors, temples, houses of chaste women. Venus indicates the
sleeping room, gardens, water tanks, houses of beautiful damsels; places where garlands,
flowers, ointment are kept safe. Mars governs kitchen and houses of carpenters. The Sun
signifies houses of quarrelling women, houses of beautiful women in the prime of their
youth, watery spots. Divide the Rasi where Jupiter stands into 4 parts of 7 1/2 degrees each.
If the planet occupies the first part, say, it is a cowshed; the 2nd part, home of preceptors;
the third part, temples and the fourth part, houses of chaste women.
Stanza 17. The Moon denotes the house of the dancing girl, watery places,
neighbourhood of lakes or seas. Mercury governs houses of young and youthful women,
houses of strong women, houses of beautiful damsels. Saturn governs houses of old ladies,
places where broken vessels are thrown away, places where vessels in which flesh is cooked,
washed or kept; muddy and airy and marshy spots. The exact spot can be identified by
dividing the Lagna as per the method suggested in Krishneeya.
NOTES
The place a stolen article is deposited in can be ascertained by noting the planet
occupying the Arudha Lagna. For instance according to stanza 16, if Jupiter is in Arudha, the
places will be (a) cowsheds or (b) residences of preceptors or temples or houses of chaste
women. Which is the exact locality ? For ascertaining this, divide the Arudha sign into 4 parts
and see in which part Jupiter is located. Suppose Jupiter is in Scorpio 13°. This will be the 2nd
part which means the house of a preceptor. Take the Sun again; if he is in Arudha, the article of
theft will have been kept in (a) houses of quarrelling women, (b) or houses of beautiful and
young women or (c) watery spots. In this case the ascendant is to be divided into 3 parts. If the
Sun is, say 25°, which means the 3rd part, the article will be found placed in some watery spot.
Stanza 18. The number of stolen articles is to be determined as follows: If it is Aries
7, Taurus 5, Gemini 12, Cancer 6, Leo 8, Virgo 6, Libra 7, Scorpio 7, Sagittarius 13,
Capricorn 10, Aquarius 6, and Pisces 15. The sign that has revealed the stolen articles is to
be looked into and the number as given in the stanza should be ascertained. The colour of
Arudha sign reveals the colour of the stolen thing. Regarding this, there is a difference of
opinion.
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NOTES
The practical application of this method is somewhat ambiguous. For example: if the sign
signifying the theft of the articles is Aries, the number is 7. It is possible that I may not have
understood the meaning of the verse correctly.
Stanza 19. From Aries to Leo — the colour has to be taken according to the verse in
Brihat Jataka* rakta, sweta, suka tanu nibhah. Virgo governs variegated colours, Libra —
white colour, Scorpio and Aquarius — black or dark colour, Sagittarius — golden colour,
Capricorn — pinjala colour and Pisces — sky-blue.
NOTES
According to the stanza referred to in stanza 19, the colours of the 12 signs are
respectively: Aries red, Taurus — white, Gemini — green, Cancer — pink, Leo — pale white,
Virgo — pie bald, Libra — black, Scorpio — golden; Sagittarius — yellowish; Capricorn —
variegated; Aquarius — deep brown; and Pisces — white.
Stanza 20. The rasmis or rays contributed by the different planets are respectively:
the Sun 30, the Moon 28, Mars 8, Mercury 6, Jupiter 9, Venus 7, Saturn 3, and Rahu and
Ketu 2 each. The rasmis of the planets joining or aspecting the ascendant indicate the
number of articles lost in theft.
NOTES
If Arudha is stronger than the Ascendant, then the rasmis of the planets joining the former
should be considered. Wherever the word Lagna is used, it automatically implies the strongest of
the Arudha and Lagna.
Stanza 21. If the Sun, Mars or Mercury aspect the Moon, then the stolen wealth is
buried underground; if Jupiter aspects the Moon, the stolen wealth is kept suspended in
some elevated spot; if Venus, it is hidden under water; if Saturn, it is kept open exposed to
the winds. If the Moon is not aspected or associated by any planet, then the lost article will
be, on the basis of Arudha sign, kept in a vessel made of Dhalu, Moola or Jeeva as indicated
by the Arudha sign.
NOTES
If Arudha is urdhwamukha, it is high in the air; if it is adhomukha, it is low in the ground.
The nature of the wealth and when it was stolen, can be given from the planet that aspects
Arudha.
Stanza 22. Aries and its quadrants, Taurus and its quadrants, Gemini and its
quadrants represent respectively Dhatu and Karma, Moola and Bhoga and Jeeva and
Nasa. Navamsa Rasis also signify Dhatu and Moola as above.
Stanza 23. Constellations from Aswini and onwards represent in groups of three
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respectively Dhatu and Karma, Moola and Bhoga and Jeeva and Nasa. Of the planets, the
Moon, Mars, Saturn and Rahu signify Dhatu; the Sun and Venus, Moola; and Mercury and
Jupiter, Jeeva.
NOTES
Zodiacal signs and constellations are said to represent Dhatu, Moola, etc. as follows:
Sign or Navamsa Sign
Signification
Aries
Dhatu and Karma
Taurus
Moola and Bhoga
Gemini
Jeeva and Nasa
Cancer
Dhatu and Karma
Leo