Ch. 35. Nabhash Yogas

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

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

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

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

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

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

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

14. Nauka, Koot, Chatr and Chap Yogas. If all the Grahas occupy the seven Bhavas from
Lagn, Nauka Yog occurs, if from Bandhu, Koot Yog is formed, if from Yuvati, Chatr Yog
occurs and, if from Karm, Chap Yog occurs. Here again the Grahas should occupy seven
continuous Bhavas.
Quoted from Saravali. If the seven Grahas occupy continuously seven Bhavas, commencing
from a Bhava, which is not angular to the Lagna, the Yoga produced is known, as Ardh
Candra Yoga.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 34. Yoga Karakas

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 33. Effects of Karakāńś

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 32. Karakatwas of the Grahas

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

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

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

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

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

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

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

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

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

(Also see Ch. 34 for more information)

Ch. 31. Argala, or Intervention from Grahas

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

2-9. Formation of Argala. Maitreya, I explain below Argala to know the definite effects of
Bhavas and Grahas. Grahas in the 4th, 2nd and the 11th cause Argalas, while obstructors of the
Argala will be those in the 10th, 12th and 3rd from a Bhava, or a Grah. If the Argala causing
Grah is stronger than the obstructing one, the former will prevail. Or, if the number of Argalas
are more than the obstructing Grahas, then also the Argala will prevail. If there are 3, or more
malefics in the 3rd they will cause Vipreet Argala (more effective intervention), which will
also be harmless and be very favourable. The 5th is also an Argala place, while the Grah in the
9th will counteract such Argala. As Rahu and Ketu have retrograde motions, the Argalas and
obstructions be also counted accordingly in a reverse manner. Maharishis say, that the Argala,
caused by one Grah, will yield limited effect, by two medium and by more than two, excellent
effects. Argalas should be counted from a Rāśi, or a Grah, as the case may be. The Argala,
which is unobstructed will be fruitful, while the one duly obstructed will go astray. The
Argala effects will be derived in the Dasha periods of the Rāśi, or Grah concerned.
Notes. ‘Argala’ in Sanskrit is figuratively used to denote an impediment, or obstruction. Some
suggest, that the Argala obstruction places are countable from the Argala place instead of
from the original place, or Grah. This is not logical and a glance into Gochar Vedha
(obstructions during transits) will confirm our findings.

10. Special. The Argala, caused by placement of a Grah in the first one fourth part of the Rāśi,
is countered by another, placed in the 4th quarter of the respective obstructive Rāśi. Similarly
2nd quarter’s Argala is eliminated by the 3rd quarter placement of another Grah.
Notes. If the Argala causing Grah and the obstructing Grah are in the respective quarters, the
obstruction will come to pass. Otherwise not.

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

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

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

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

Ch. 30. Upa Pad

1-6. O Brahmin, now I tell you about Upa Pad, the auspiciousness of which will confer on the
native happiness from progeny, wife etc. The Pad of Lagn, as discussed earlier, is of prime
importance. Upa Pad is calculated for the Bhava, following the natal Lagn. This Upa Pad is
also called Gaun Pad. O excellent of the Brahmins, if Upa Pad is yuti with, or receives a
Drishti from a benefic Grah, one will obtain full happiness from progeny and spouse. Should
the Upa Pad be in a malefic’s Rāśi, or receives a Drishti from, or is yuti with a malefic, one
will become an ascetic and go without a wife. If (in the said circumstances) there be a benefic
Drishti (on Upa Pad, or the related malefic), or a yuti, deprival of spouse will not come to
pass. In this case Sūrya, being exalted, or in a friendly Rāśi, is not a malefic. He is a malefic,
if in debilitation, or in an enemy’s Rāśi.
Notes. Regarding Upa Pad calculations, there are more than two views on the same Sloka of
Maharishi Parashar, or an identical Sutra from Jaimini. In this text, the word ‘Anuchar’ is
used, which denotes ‘the Bhava, following the Lagn at birth’. Normally this is Vyaya Bhava.
However, when we study other commentaries on Jaimini (Chaukhambh Hindi edition), we are
taught, that it is Vyaya Bhava in the case of an odd Rāśi ascending and it is Dhan Bhava in the
case of an even Rāśi ascending. Accordingly the Pad for the 12th, or the 2nd from Lagn is
called Upa Pad. In calculating Upa Pad the rules mentioned in verses 4 and 5 of the previous
chapter be kept in mind.

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

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

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

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

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

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

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

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

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

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

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

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

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

38. If Rahu is in the 7th, or the 12th from Lagn Pad, or gives a Drishti to one of the said
Bhavas, the native will be endowed with spiritual knowledge and be very fortunate.
39. If Budh is in Lagn Pad, the native will Lord over a whole country, while Guru will make
him a knower of all things. Śukr in this context denotes a poet/speaker (also see Ch. 29, verse
30).

40. O excellent of the Brahmins, if benefics occupy the 2nd from Upa Pad, or from Lagn Pad,
the native will be endowed with all kinds of wealth and be intelligent.
41. One will surely become a thief, if the Lord of the 2nd from Upa Pad is in Dhan Bhava and
is there yuti with a malefic Grah.

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

Ch. 29. Bhava Padas

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


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


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


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


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


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


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


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


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


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


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

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

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

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

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

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

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

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

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

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


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

Ch. 28. Isht and Kasht Balas

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


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


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


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


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

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

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

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

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

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