BRIHATPARASAR

Ch. 35. Nabhash Yogas

2009-04-26T01:38:00.000-07:00

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

2009-04-26T01:28:00.000-07:00

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

2009-04-26T01:19:00.000-07:00

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

2009-04-26T01:14:00.000-07:00

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

2009-04-26T01:06:00.000-07:00

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

2009-04-26T01:01:00.000-07:00

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

2009-04-26T00:50:00.000-07:00

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

2009-04-23T10:32:00.000-07:00

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

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

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

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

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

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

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

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

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

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

Ch. 27. Evaluation Of Strengths

2007-12-08T00:12:00.000-08:00

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

be reduced. If Guru, or Budh give a Drishti to a Bhava, add that Grah’s Drik Bal also. And then superadd the strength, acquired by the Lord of that Bhava. This will be the net Bhava Bal.

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

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

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

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

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

Ch. 26. Evaluation of Drishtis of Grahas

2007-12-08T00:09:00.000-08:00

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

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

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

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

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

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

Ch. 25. Effects of Non-Luminous Grahas

2007-10-28T02:32:00.000-07:00

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

48. If Chap is in Labh Bhava, the native will gain many treasures, will be free from diseases, very fiery in disposition, affectionate to his wife and will have knowledge of Mantras and weapons.
49. If Chap is in Vyaya Bhava, the native will be wicked, very honourable, evil in disposition, shameless, will go to other’s females and be ever poor.
50. Effects of Dhwaj (Sikhi, or UpaKetu) in Various Bhavas (up to Sloka 61). If Dhwaj is in Tanu Bhava, the native will be skilful in all branches of learning, be happy, efficient in speech, agreeable and be very affectionate.
51. If Dhwaj is in Dhan Bhava, the native will be a good and affable speaker, be splendourous, will write poetry, be scholarly, honourable, modest and endowed with conveyances.
52. If Dhwaj is in Sahaj Bhava, the native will be miserly, cruel acts, thin-bodied, poor and will incur severe diseases.
53. If Dhwaj is in Bandhu Bhava, the native will be charming, very virtuous, gentle, interested in Vedic Knowledge and be always happy.
54. If Dhwaj is in Putr Bhava, the native will be happy, will enjoy pleasures, be versed in arts, skilled in expedients, intelligent, eloquent and will respect elders.
55. If Dhwaj is in Ari Bhava, the native will be ominous for material relatives, will win over his enemies, be endowed with many relatives, valiant, splendourous and skilful.
56. If Dhwaj is in Yuvati Bhava, the native will be interested in gambling, be sensuous, will enjoy pleasures and will befriend prostitutes.
57. If Dhwaj is in Randhr Bhava, the native will be interested in base acts, be sinful, shameless, will blame others, will lack in marital happiness and will take other’s side.
58. If Dhwaj is in Dharm Bhava, the native will wear badges, be delighted, helpfully disposed to all and he will be skilled in religious deeds.
59. O Brahmin, if Dhwaj is in Karm Bhava, the native will be endowed with happiness and fortunes, be fond of females, be charitable and will befriend Brahmins.
60. If Dhwaj is in Labh Bhava, the native will ever acquire gains, be very religious, honourable, affluent, fortunate, valiant and skilled in sacrificial rites.
61. If Dhwaj is in Vyaya Bhava, the native will be interested in sinful acts, be valiant, untrustworthy, unkind, interested in others’ females and be short-tempered.
62. Effects of Gulik in Various Bhavas (up to Sloka 73). If Gulik is in Tanu Bhava, the native will be afflicted by diseases, be lustful, sinful, crafty, wicked and very miserable.
63. If Gulik is in Dhan Bhava, the native will be unsightly in appearance, miserable, mean, given to vices, shameless and penniless.
64. If Gulik is in Sahaj Bhava, the native will be charming in appearance, will head a village, be fond of virtuous men and be honoured by the king.
65. If Gulik is in Bandhu Bhava, the native will be sickly, devoid of happiness, sinful and afflicted due to windy and billious excesses.
66. If Gulik is in Putr Bhava, the native will not be praise-worthy, be poor, short-lived, spiteful, mean, be a eunuch, be subdued by his wife and be a heterodox.
67. If Gulik is in Ari Bhava, the native will be devoid of enemies, be strong-bodied, splendourous, liked by his wife, enthusiastic, very friendly and helpful in disposition.
68. If Gulik is in Yuvati Bhava, the native will subdue to his spouse, be sinful, will go to others’ females, be emaciated, devoid of friendship and will live on his wife’s wealth.
69. If Gulik is in Randhr Bhava, the native will be troubled by hunger, be miserable, cruel, very much short-tempered, very unkind, poor and bereft of good qualities.
70. If Gulik is in Dharm Bhava, the native will undergo many ordeals, be emaciated, will perform evil acts, be very unkind, sluggish and be a talebearer.
71. If Gulik is in Karm Bhava, the native will be endowed with sons, be happy, will enjoy many things, be fond of worshipping gods and fire and will practice meditation and religion.
72. If Gulik is in Labh Bhava, the native will enjoy women of class, be a leader of men, be helpful to his relatives, be short stature and be an emperor.
73. If Gulik is in Vyaya Bhava, the native will indulge in base deeds, be sinful, defective-limbed, unfortunate, indolent and will join mean people.
74. Effects of Pranapad’s Position with reference to Lagn and in Various Bhavas (up to Sloka 85). If Pranapad is in Tanu Bhava, the native will be weak, sickly, dumb, lunatic, dull witted, defective-limbed, miserable and emaciated.
75. If Pranapad is in Dhan Bhava, the native will be endowed with abundant grains, abundant wealth, abundant attendants, abundant children and be fortunate.
76. If Pranapad is in Sahaj Bhava, the native will be injurious (or mischievous), proud, hard-hearted, very dirty and be devoid of respect for elders.
77. If Pranapad is in Bandhu Bhava, the native will be happy, friendly, attached to females and elders, soft and truthful.
78. If Pranapad is in Putr Bhava, the native will be happy, will do good acts, be kind and very affectionate.
79. If Pranapad is in Ari Bhava, the native will be subdued by his relatives and enemies, be sharp, will have defective digestive fire, be wicked, sickly, affluent and short-lived.
80. If Pranapad is in Yuvati Bhava, the native will be green-eyed, ever libidinous, fierce in appearance, be not worth respect and be ill-disposed.
81. If Pranapad is in Randhr Bhava, the native will be afflicted by diseases, be troubled and will incur misery on account of the king, relatives, servants and sons.
82. If Pranapad is in Dharm Bhava, the native will be endowed with sons, be very rich, fortunate, charming, will serve others and be not wicked, but be skilful.
83. If Pranapad is in Karm Bhava, the native will be heroic, intelligent, skilful, be an expert in carrying out royal orders and will worship gods.
84 If Pranapad is in Labh Bhava, the native will be famous, virtuous, learned, wealthy, fair-complexioned and attached to mother.
85. If Pranapad is in Vyaya Bhava, the native will be mean, wicked, defective-limbed, will hate Brahmins and relatives and suffer from eye diseases, or be one-eyed.
86-87. O Brahmin, these are the effects for Dhum etc. Before declaring these results, the effects of Sūrya and other Grahas should be wisely conceived by their positions, relations and Drishtis apart from their strength, or weakness.

Ch. 24. Effects of the Bhava Lords

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 23. Effects of Vyaya Bhava

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

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

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

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

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

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

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

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

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

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

Ch. 22. Effects of Labh Bhava

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

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

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

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

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

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

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

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

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

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

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

Ch. 21. Effects of Karm Bhava

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 20. Effects of Dharm Bhava

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 19. Effects of Randhr Bhava

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

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

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

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

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

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

Ch. 15. Effects of Bandhu Bhava

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

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

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

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

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

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

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

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

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

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

Ch. 18. Effects of Yuvati Bhava

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 17. Effects of Ari Bhava

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

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

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

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

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

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

13-19½ TIMING OF ILLNESS. The native will be afflicted by illness throughout life, if Śani is with Rahu, while Ari Lord and 6th Bhava are yuti with malefics. One will suffer from (severe) fever at the age of 6 and at the age of 12, if Mangal is in Ari, while Ari Lord is in Randhr. If the Candr is in Dhanu/Meen, while Guru is in Ari from Lagn, one will suffer from leprosy at the age of 19 and 22. If Rahu is in Ari, Lagna Lord is in Randhr and Mandi is in an angle, consumption will trouble the native at the age of 26. Spleenary disorders will be experienced at the age of 29 and 30, if the Lords of 6th and 12th are in exchange of their Rāśis. Śani and Candr together in Ari will inflict blood-leprosy at the age of 45. If Śani is with an inimical planet, while Lagn Lord is in Lagn itself, windy disorders (like rheumatism) will trouble the native at the age of 59.
20-22. UNFORTUNATE YEARS. Should Candr be yuti with Ari Lord, while the 8th Lord is in Ari and the 12th Lord is in Lagn, the native will be troubled by animals at the age of eight. O Brahmin, if Rahu is in Ari, while Śani is in Randhr from the said Rahu, the child will have danger through fire at the age of 1 and 2, while in Sahaj year birds will bring some evils.

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

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

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

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

Ch. 16. Effects of Putr Bhava

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 13. Effects of Dhan Bhava

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

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

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

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

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

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

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

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

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

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

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

Ch. 14. Effects of Sahaj Bhava

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

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

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

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

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

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

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

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

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

Ch. 12. Effects of Tanu Bhava

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

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

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

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

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

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

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

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

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

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

Ch. 11. Judgement of Bhavas

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 10. Antidotes for Evils

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

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

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

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

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

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

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

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

Ch. 9. Evils at Birth

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 7. Divisional Considerations

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 6. The Sixteen Divisions of a Rāśi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 5. Special Lagnas

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

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

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

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

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

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

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

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

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

Ch. 4. Zodiacal Rāśis Described

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

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

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

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

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

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

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

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

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

13-14. Kanya described. This Rāśi is a hill-resorter and is strong in daytime. It rises with its head and has a medium build. It is a biped Rāśi and resides in the South. It has grains and fire
in its hands. It belongs to the business community and is variegated. It relates to hurricanes (‘Prabharanjani’). It is a Virgin and is Tamasic (a disposition of demons). Its ruler is Budh.
15-16½. Tula described. Tula is a Seershodaya Rāśi, rising with its head; Tula is strong in daytime. It is black in complexion and is predominant with Rajo-Gun. It relates to the western direction and resorts to land. It is destructive, or mischievous (‘Dhatin’). It represents Sudras, or the 4th Varna. It has a medium build physique and is a biped Rāśi. Its Lord is Śukr. Vrischik described. Vrischik has a slender physique and is a centipede Rāśi. It denotes Brahmins and resides in holes. Its direction is North and it is strong in daytime. It is reddish-brown and resorts to water and land. It has a hairy physique and is very sharp (or passionate). Mangal is its ruler.
17-18½. Dhanu described. The Rāśi Dhanu rises with its head and is lorded by Guru. It is a Sattvic Rāśi and is tawny in hue. It has strength in night and is fiery. A royal Rāśi, Dhanu is biped in first half. Its second half is quadruped. It has an even build and adores an arch. It resides in the East, resorts to land and is splendourous.

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

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

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

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

Ch. 3. Grah Characters and Description

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

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

4-6. Those are called ‘Grahas’, that move through the Nakshatras (or stellar mansions) in the zodiac. The said zodiac comprises of 27 Nakshatras commencing from Ashvini. The same area is divided in 12 parts equal to 12 ‘Rāśis’ commencing from Mesh. The names of the Grahas commence from Sūrya. The Rāśi rising is known, as ‘Lagn’. Based on Lagn and the Grahas, joining and departing from each other, the native’s good and bad effects are deducted.
Addition from Santhanam till Sloka 7. The names of the 27 Nakshatras are Ashvini, Bharani, Krittika, Rohini, Mrigasira, Ardra, Punarvasu, Pushya, Aslesha, Magha, Purvaphalguni, Uttaraphalguni, Hasta, Chitra, Swati, Vishaka, Anuradha, Jyeshtha, Mula, Purvashadh, Uttarashadh, Shravana, Dhanishtha, Satabhisha, Purvabhadra, Uttarabhadra, Revati.
Lagn is a very important point in the horoscope. It is the Rāśi, that rises in the East, on the latitude of birth. The apparent rising of a Rāśi is due to the rotation of the earth on its own axis at a rate of motion, causing every degree of the zodiac seemingly ascend on the eastern horizon.
Approximately, two hours are required for a Rāśi to pass via the horizon, thereby every degree taking four minutes to ascend. This duration, however, is actually dependent on the concerned latitude.

Actually Sūrya has no motion. His motion is an apparent one, as viewed from the rotating earth. Other Grahas, including the nodes, have varied rates of motion. The average daily motions of the Grahas, which are not, however standard, are, as follows: Sūrya 1, Candr 13-15, Mangal 30-45’, Budh 65-100’, Śukr 62-82’, Guru 5-15’, Śani 2’, Rahu/Ketu 3’.
With such different motions, a Grah forms various Drishtis with others. These Drishtis through longitudinal distances have a great deal of utility in Jyotish. This is what Maharishi Parashar suggests to be considered.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ch. 2. Great Incarnations

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

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

3-4. The unborn Lord has many incarnations. He has incarnated, as the 9 (Nava) Grahas to bestow on the living beings the results due to their Karmas. He is Janardan. He assumed the auspicious form of Grahas to destroy the demons (evil forces) and sustain the divine beings.
5-7. From Sūrya the incarnation of Ram, from Candr that of Krishn, from Mangal that of Narasimh, from Budh that of Buddha, from Guru that of Vaman, from Śukr that of Parashuram, from Śani that of Kurma (Tortoise), from Rahu that of Varah (Pig) and from Ketu that of Meen (Fish) occurred. All other incarnations than these also are through the Grahas. The beings with more Paramatmāńś are called divine beings.

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

Ch. 1. The Creation:Author of Universe, the cause, Vasudeva

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

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

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

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

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

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

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

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

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