The corpus of Maharishi Parasara a.k.a Brihat Parasara Hora Sastra

maharishi bhrigu
Bhåtparäçarahoräçästra
Ch. 1. The Creation
I prostrate before the lotus -feet of Lord Vighneswara, offspring of Uma, the cause of destruction of
sorrow, who is served by Mahäbhutas (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 Mahärçi Paräçar and with folded hands,
Maitreya said: O venerable Mahärçi, Jyotish, the supreme limb of the Vedas, has three
divisions, viz. Horä, Ganita and Samhita. Among the said three divisions Horä, 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. Mahärçi Paräçar answered. O Brahmin, your query has an auspicious purpose in it for the
welfare of the Universe. Praying Lord Brahma and Çré Sarasvaté, his power (and consort)
and Sürya, 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 god-fearing. 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. Çré Viñëu, 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 Çré Shakti (Mother Lakshmi) with Sattva-Gun, Bhü Shakti (Mother-
Earth) with Rajo-Gun and Nél Shakti with Tamo-Gun. Apart from the three, the fourth
kind of Vishnu, influenced by Çré 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 disposit ions. Divine class,
sensory organs and the five primordial compounds (space, air, fire, water and earth) are,
respectively, from the said three Ahamkaras.
20. Lord Viñëu, coupled with Çré 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 Paramatmäìças. Some have predominance of the former, while yet some have the
latter in predominance. Paramatmäìç is predominant in the Grahas, viz. ürya etc. and
2
Brahma, Shiva and others. Their powers, or consorts too have predominance of
Paramatmäìç. Others have more of Jivatmäìç.
Ch. 2. Great Incarnations
1. Maitreya: O Mahärçi Paräçar, are the incarnations of Vishnu, viz. Çré Ram, Çré Kåñëa etc.,
endowed with Jiväìç?
2. Maharishi Parashar: O Brahmin, the four incarnations, viz. Ram, Krishn, Narasimh and Varah
are wholly with Paramatmäìç. The other incarnations (than these, out of the ten) have in
them Jiväìç 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 Sürya 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 Çukr that of Parashuram, from
Çani 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 Paramatmäìç are called divine beings.
8-13. The beings with more Jivatmäìç are (mortal) beings. The high degree of Paramatmäç from
the Grahas, viz. Sürya etc. did incarnate, as Ram, Krishn etc. After completing the mission,
the Paramatmäìças (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 Sci ence will go to the hell
called Raurava and will be reborn blind.
Ch. 3. Grah Characters and Description
1. Maitreya: O Mahärçi, you have affectionately explained about the incarnations of Grahas. Now
kindly detail their characters and dispositions.
2-3. Parasar: 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 Räçis commencing from Mesh. The names of the Grahas
commence from Sürya. The Räçi rising is known, as Lagn. Based on Lagn and the Grahas,
joining and departing from each other, the natives 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 Räçi, that rises in the East, on the latitude
of birth. The apparent rising of a Räçi 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 Räçi to pass via the horizon, thereby every degree
taking four minutes to ascend. This duration, however, is actually dependent on the
concerned latitude.
3
Actually Sürya 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: Sürya 1, Candr 13-15, Maìgal
30-45, Budh 65-100, Çukr 62-82, Guru 5-15, Çani 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 Parasha r
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 Räçis.
8-9. The positions of the Grahas for a given time be taken, as per Drikganit. And with the help of
Räçi 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 Sürya, Candr, 0 DQ gal,
Budh, Guru, Çukr, Çani, Rahu and Ketu.
11. Benefics and Malefics. Among these, Sürya, Çani, Maìgal, 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 Surya, 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 Candrs 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. Sürya is the soul of all. Candr is the mind. Mangal is ones strength. Budh
is speech-giver, while Guru confers Knowledge and happiness.Çukr governs semen (potency),
while Çani denotes grief.
14-15. Grah cabinet. Of royal status are Sürya and Candr, while Maìgal is the Army chief. Prince –
apparent is Budh. The ministerial Grahas are Guru and Çukr, Çani is a servant. Rahu and
Ketu form the Grah Army.
16-17. Complexions of Grahas. Sürya is blood-red. Candr is tawny. Maìgal, who is not very tall is
blood-red, while Budhs hue is akin to that of green grass. Tawny, variegated and dark are
Guru, Çukr and Çani in their order.
18. Deities of Grahas. Fire (Agni) (?), Water (Varuna), Subrahmanya (Lord Shivas 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 Sani are neuters. Candr and Çukr are females, while Sürya,
Maìgal and Guru are males.
20. Primordial compounds. The Panchabhutas, space, air, fire, water and earth, are, respectively,
governed by Guru, Çani, Maìgal, Çukr and Budh.
21. Castes of Grahas. Guru and Çukr are Brahmins. Sürya is a royal Grah, while Candr and Budh
belong to commercial community. Çani rules the Sudras (4th caste).
22. Sattvic Grahas are the luminaries and Guru, Çukr and Budh are Rajasik, while Maìgal and Çani
are Tamasic.
23. Description of Sürya. Süryas 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 Maìgal. Maìgal has blood-red eyes, is fickle-minded, liberal, bilious, given to
anger and has thin waist and thin physique.
4
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 Çukr. Çukr 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 Çani. Çani 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: Sürya, Candr, Maìgal, Budh, Guru, Çukr and Çani.
32. Abodes of the Grahas. Temple, watery place, place of fire, sport-ground, treasure-house, bedroom
and filthy ground: these are, respectively, the abodes for the seven Grahas from Surya
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 Sürya to Çani.
34. Tastes of the Grahas. Pungent, saline, bitter, mixed, sweet, acidulous and astringent are,
respectively, tastes lorded by Sürya, Candr, Maìgal, Budh, Guru, Çukr and Çani.
35-38. Strengths of Grahas. Strong in the East are Budh and Guru. Surya and 0 DQ gal are so in
the South, while Çani is the only Grah, that derives strength in the West. Candr and Çukr are
endowed with vigour, when in the North. Again, strong during night are Candr, Maìgal and
Çani, while Budh is strong during day and night. The rest (i.e. Guru, Sürya and Sukr) 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 Sani,
Maìgal, Budh, Guru, Çukr, Candr and Sürya.
39-40. Related to trees. Sürya rules strong trees (i.e. trees with stout trunks), Çani useless trees,
Candr milky trees (and rubber yielding plants), Maìgal bitter ones (like lemon plants), Çukr
floral plants, Guru fruitful ones and Budh fruitless ones.
41-44. Other matters. Rahu rules the outcaste, while Ketu governs mixed caste. Çani and the nodes
indicate ant-hills. Rahu denotes multi-coloured clothes and Ketu rags. Lead and blue gem
belong to Rahu and Ketu. Sürya, Candr, Maìgal, Budh, Guru, Çukr and Çani in their order
govern red silken, white silken, red, black silken, saffron, silken and multi-coloured robe.
45-46. Seasons of Grahas. Vasanta, Greeshma, Varsh, Sarad, Hemanta and Sisir are the six Ritus
(or seasons), respectively, governed by Çukr, Maìgal, Candr, Budh, Guru and Çani. Rahu and
Ketu denote 8 months and 3 months, respectively.
47. Dhatu, Mool and Jiva Divisions. Dhatu Grahas are Rahu, Maìgal, Çani and Candr, while Sürya
and Çukr are Mula Grahas. Budh, Guru and Ketu rule Jivas.
48. Age. Out of all the Grahas Çani is the eldest. He bestows maximum number of years in
Naisargik Dasha.
49-50. Exaltation and Debilitation. For the seven Grahas, from Sürya on, the exaltation Räçis 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 Räçis. And in the seventh Räçi from
the said exaltation Räçi 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 Süryas 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. Maìgal 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,
5
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. Çukr
divides Tula into two halves keeping the first, as Mooltrikon and the second, as own Bhava.
Çanis arrangements are same in Kumbh, as Sürya has in Simha.
55. Natural Relationships. Note the Räçis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the
Mooltrikon of a Grah. The Grahas ruling such Räçis are its friends, apart from the Lord of its
exaltation Räçi. 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 otherwi se. (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 Räçi. In an equals Räçi one eighth of auspicious disposition is useful.
The good effects are nil in debilitation, or enemys camp. Inauspicious effects are quite reverse
with reference to what is stated.
61-64. Non-luminous UpaGrahas (Sub-Grahas). Add 4 Räçis 13 degrees and 20 minutes of arc to
Sürya’s longitude at a given moment to get the exact position of the all inauspicious Dhoom.
Reduce Dhoom from 12 Räçis to arrive at Vyatipat. Vyatipat is also inauspicious. Add six Räçis
to Vyatipat to know the position of Parivesh. He is extremely inauspicious. Deduct Parivesh
from 12 Räçis 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
Räçi to UpaKetu, you get the original longitude of Sürya. 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 Sürya, the natives 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 Sürya etc. up to Çani 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 Çani, 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 Çani’s portion
is Gulik. Süryas portion is Kaal, Maìgals portion is Mrityu, Gurus portion is Yamaghantak and
Budhs 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 Guliks portion (as above), will be
the longitude of Gulik at a given place. Based on this longitude only, Guliks 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 Räçi, degrees etc. be added to Sürya, if he is in a Movable Räçi, which will yield
Pranapad. If Sürya is in a Fixed Räçi, add 240 degrees additionally and, if in a Dual Räçi, 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
6
portions follow in the order of weekday Lords. We consider 5 portions of Grahas, ignoring that
of Candr and Çukr. The portions of Sürya, Maìgal, Budh, Guru and Çani 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 Räçis of dignities for these
UpaGrahas and Gulik etc. (UpaGrah & Gulik etc.: Exaltation, Debilitation, Swakshetra (own
Räçi)) 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 Surya to Çani no one is exalted in the above-mentioned exaltation Räçis, nor debilitated in
the above-mentioned debilitation Räçis.
Out of the 5 Kaal Velas, viz. Gulik etc., four except Kaal (related to Sürya) have their own Räçi
system in the respective Räçis, ruled by their fathers. Gulik, son of Çani, has Kumbh, as his own
Bhava. Gurus son, Yamaghantak, has it in Dhanu. Ardhaprahar, Budhs son, is in own Räçi, if
in Mithun. Mrityu, son of Maìgal, has Vrischik, as own Bhava. It is not known, why Kaal, a son
of Sürya shifted to Makar, a Räçi of his brother (Çani), leaving his fathers Simh. Obviously,
Çani has given his Mooltrikon to his son Gulik, while he gave Makar (a secondary Räçi) to his
brother Kaal.
Ch. 4. Zodiacal Räçis Described
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 Ahoratå (i.e. day and night) and after
knowing Hora the good and bad effects of a native be known. Çré Viñëu, the Invisible is Time
personified. His limbs are the 12 Räçis, commencing from Mesh.
3. Names of Räçis. The 12 Räçis 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 Räçis, respectively: Head, face, arms, heart, stomach, hip, space below
navel, privities, thighs, knees, ankles and feet.
5-5½ . Classification of Räçis. Movable, Fixed and Dual are the names given to the 12 Räçis 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 Räçi 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
Räçi) and is fiery. Its ruler is Maìgal.
8. Vrishabh described. Vrishabhs complexion is white and it is lorded by Çukr. It is long and is a
quadruped Räçi. It has strength in night and resides in the South. It represents villages and
businessmen. An earthy Räçi, Vrishabh rises with its back.
9-9½ . Mithun described. The Räçi 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 Räçi. It is a biped Räçi as well and is
7
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 Räçi 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 Räçi) and has a bulky body. It is Sattvic
in disposition (seen in gods) and it is a watery Räçi. It rises with its back and is ruled by Candr.
12. Simh described. Simh is ruled by Sürya and is Sattvic. It is a quadruped Räçi and a royal Räçi. 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 Räçi is a hill-resorter and is strong in daytime. It rises with its head
and has a medium build. It is a biped Räçi 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.
15-16 ½ ?. Tula described. Tula is a Seershodaya Räçi, 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 Räçi. Its Lord is Çukr. Vriçchik
described. Vriçchik has a slender physique and is a centipede Räçi. 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). Maìgal is its ruler.
17-18½ . Dhanu described. The Räçi Dhanu rises with its head and is lorded by Guru. It is a Sattvic
Räçi and is tawny in hue. It has strength in night and is fiery. A royal Räçi, 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 Çani and has predominance of Tamo-Gun (a
disposition, seen in demons). It is an earthy Räçi 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.
21-21 ½ . Kumbh described. The Räçi Kumbh represents a man holding a pot. Its complexion is
deep-brown. It has medium build and is a biped Räçi. 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 Çani, Suryas offspring.
22-24. Meen described. Meen resembles a pair of fish, one tailed with the head of the other. This
Räçi is strong at night. It is a watery Räçi 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 Räçis, 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 Çani and Mandi (Gulik).
Add this to the difference between the Lagn Bhava (Madhya, or cusp) and the 9th Bhava
(cusp). The resultant product in Räçis, 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 Räçi, 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. 5. Special Lagnas
8
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 Suryas 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 2? Ghatis (i.
e. 60 minutes). Divide the time past up to birth from sunrise by 2 ½ and add the quotient etc. in
Räçis, degrees and so on to the longitude of Sürya, as at the sunrise. This will yield Hora Lagn
in Räçi, 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 Räçis, 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 Räçis, degrees and minutes be added to Süryas 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.
10-13 ½ . 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 Räçi, count directly from Mesh to natal Lagn.
If the natal Lagn is an even Räçi, 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 Räçis, or even Räçis, 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 Räçis from Mesh in a direct manner; if an even one, count so many
Räçis from Meen in reverse order. The Räçi 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 Räçi,
the counting of Dashas is clockwise, otherwise anticlockwise. Lagn Dasha years will equal the
number of Räçis, intervening between the natal Lagn and Varnad. Similarly for other Bhavas.
16-20. Effects of Varnad (cont.). Should a Kon from Lagns Varnad be occupied, or drishtied by a
malefic, the native will live only up to the Dasha of the said Räçi. Just, as the Rudra Grah in
Sool Dasha is capable of causing evils, the above-mentioned Grahas related to Varnads 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 Räçi 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 (Räçis) 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. 6. The Sixteen Divisions of a Räçi
9
1. O Mahärçi Paräçar, I have known from you about the Grahas, Räçis and their descriptions. I
desire to know the details of various divisions of a Räçi, will you please narrate.
2-4. Names of the 16 Vargas. Lord Brahma has described 16 kinds of Vargas (Divisions) for each
Räçi. Listen to those. The names are Räçi, Horä, Dreshkan, Chaturthäàç, Saptäàç, Naväàç,
Dashäìç, Dvadashäìç, Shodashäìç, Vimshäìç, Chaturvimshäìç, Saptavimshäìç, Trimshäìç,
Khavedäìç, Akshavedäìç and Shashtiäìç.
5-6. Räçi and Horä. The Räçi, owned by a Grah, is called its Kshetra. The first half of an odd Räçi is
the Hora, ruled by Sürya. While the second half is the Hora of Candr. The reverse is true in the
case of an even Räçi. Half of a Räçi 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 Räçi 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 Räçis from a Räçi are its
three Dreshkanas and are, respectively, lorded by Narada, Agasthya and Durvash.
9. Chaturthäìç. The Lords of the 4 Kendras from a Räçi are the rulers of respective Chaturthäìç of
a Räçi, commencing from Mesh. Each Chaturthäìç is one fourth of a Räçi. The deities,
respectively, are Sanak, Sanand, Kumar and Sanatan.
10-11. Saptäìç. The Saptäìç (one seventh of a Räçi) counting commences from the same Räçi in the
case of an odd Räçi. It is from the seventh Räçi thereof, while an even Räçi is considered. The
names of the seven divisions in odd Räçis are Kshaar Ksheer, Dadhi, Ghrith, Ikshu, Ras,
Madhya and Suddh Jal. These designations are reversed for an even Räçi.
12. Naväìç. The Naväìç calculation are for a Movable Räçi from there itself, for a Fixed Räçi from
the 9th thereof and for a Dual Räçi from the 5th thereof. They go by designations Deva (divine),
Manushya (human) and Rakshasa (devilish) in a successive and repetitive order for a Movable
Räçi. (Manushya, Rakshasa and Deva are the order for a Fixed Räçi, while Rakshasa,
Manushya and Deva are a Dual Räçis order)
13-14. Dashäìç. Starting from the same Räçi for an odd Räçi and from the 9th with reference to an
even Räçi, the 10 Dashäìças, 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 Räçi. It is in the reverse order, that these presiding
deities are reckoned, when an even Räçi is given.
15. Dvadashäìç. The reckoning of the Dvadashäìç (one twelfth of a Räçi, or 2 ½ degrees each)
commences from the same Räçi. In each Räçi the presidentship repeats thrice in the order of
Ganesh, Ashvini Kumar, Yama and Sarpa for the 12 Dvadashäìças.
16. Shodashäìç (or Kaläìç). Starting from Mesh for a Movable Räçi, from Simh for a Fixed Räçi
and from Dhanu for a Dual Räçi, the 16 Shodashäìças (16th part of a Räçi, i.e. of 1?5230) are
regularly distributed. The presiding deities of these repeat in the order Brahma, Vishnu, Shiva
and Surya four times in the case of an odd Räçi. It is reverse in the case of an even Räçi, that
these ruling deities are understood.
17-21. Vimshäìç. From Mesh for a Movable Räçi, from Dhanu for a Fixed Räçi and from Simh for a
Common Räçi: this is how the calculations of Vimshäìças (1/20th of a Räçi, or 1?30 each) are to
commence. The presiding deities of the 20 Vimshäìças in an odd Räçi 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 Räçi these
20 deities, respectively, are Daya, Megha, Chinnasi, Pisachini, Dhumavathi, Matangi, Bal,
Bhadr, Arun, Anal, Pingal, Chuchchuk, Ghora, Vaarahi, Vaishnavi, Sita, Bhuvanesvari,
Bhairavi, Maìgal and Aparajit.
22-23. Chaturvimshäìç. The Chaturvimshäìç (1/24th part of a Räçi, or 1?15 each) distribution
commences from Simh and Kark, respectively, for an odd and an even Räçi. In the case of an
odd Räçi 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 Chaturvimshäìç in an even Räçi.
24-26. Saptavimshäìç (Nakshaträìç, or Bhäìç). The Saptavimshäìç 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, Sürya, Tvasht, Marut, Chakragni,
10
Mitr, Vasava, Rakshasa, Varuna, Vishwadeva, Govinda, Vasu, Varuna, Ajap, Ahirbuddhnya
and Pushya. These are for an odd Räçis. Count these deities in a reverse order for an even Räçi.
The Saptavimshäìç distribution commences from Mesh and other Movable Räçis for all the 12
Räçis.
27-28. Trimshäìç. The Trimshäìç Lords for an odd Räçi are Maìgal, Çani, Guru, Budh and Çukr.
Each of them in order rules 5, 5, 8, 7 and 5 degrees. The deities, ruling over the Trimshäìças,
are, respectively, Agni, Vayu, Indra, Kuber and Varuna. In the case of an even Räçi the
quantum of Trimshäìç, Grah lordship and deities get reversed.
29-30. Khavedäìç (or Chatvarimshäìç, 1/40th part of a Räçi). For odd Räçis count from Mesh and
for an even Räçi from Tula in respect of Khavedäìças (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 Räçis.
31-32. Akshavedäìç (1/45th part of a Räçi). Mesh, Simh and Dhanu are the Räçis, from which the
distributions, respectively, commence for Movable, Immovable and Common Räçis. In
Movable Räçis Brahma, Shiva and Vishnu; in Immovable Räçis Shiva, Vishnu and Brahma and
in Common Räçis Vishnu, Brahma and Shiva repeat 15 times the presidentship over these
Akshavedäìças.
33-41. Shashtiäìç (1/60th part of a Räçi, or half a degree each). To calculate the Shashtiäìç Lord
ignore the Räçi position of a Grah and take the degrees etc. it traversed in that Räçi. Multiply
that figure by 2 and divide the degrees by 12. Add 1 to the remainder, which will indicate the
Räçi, in which the Shashtiäìç falls. The Lord of that Räçi is the Grah, ruling the said Shashtiäìç.
In odd Räçis the names of Shashtiäìças 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 Räçis in so much, as these names are cased. Grahas in benefic Shashtiäìças produce
auspicious, while the opposite is true in case of Grahas in malefic Shashtiäìças.
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 Süryakant, 13 Vidrum, 14 Chakra-Simhasan, 15 Golok and 16 Vargas – Çré
Vallabh. In these divisions the divisions, falling in the Grahs exaltation Räçi, Mooltrikon Räçi,
own Räçi and the Räçis, 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. 7. Divisional Considerations
11
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
Chaturthäìç, sons and grandsons from Saptäìç, spouse from Naväìç, power (and position)
from Dashäìç, parents from Dvadashäìç, benefits and adversities through conveyances from
Shodashäìç, worship from Vimshäìç, learning from Chaturvimshäìç, strength and weakness
from Saptavimshäìç, evil effects from Trimshäìç, auspicious and inauspicious effects from
Khavedäìç and all indications from both Akshavedäìç and Shashtiäìç: these are the
considerations to be made through the respective Vargas. The Bhava, whose Lord is in a
malefic Shashtiäìç, will diminish; so say Garga and others. The Bhava, whose Lord is in a
benefic Shodashäìç, 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 Sürya on get full
strength, when in exaltation, or in own Räçi 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 Räçis, distinction of placement in odd/even Räçi identical with own Räçi be
made.
13-16. Horä, Dreshkan and Trimshäìç Effects. Guru, Sürya and Maìgal give (pronounced) effects
in the Hora of Sürya. Candr, Çukr and Çani do so, when in Candrs Horas; Budh is effective in
both the Horas. In the case of an even Räçi the Hora of Candr will be powerful in effects, while
Suryas Hora in an odd Räçi 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,
Turyäìç, Naväìç etc. As for Trimshäìç effects, Sürya is akin to Maìgal and Candr is akin to
Çukr. The effects, applicable to Räçi, will apply to Trimshäìç.
17-19. Vimshopak Bal. The Shad Vargas consist of Räçi, Hora, Dreshkan, Naväìç, Dvadashäìç and
Trimshäìç. 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 Saptäìç to the Shad Vargas, we get
Sapt Varg, the Vimshopak Bal for which is 5, 2, 3, 2 ½ , 4 ½ , 2 and 1. These are gross strengths,
while subtle ones should be understood by exact positions.
20. Add Dashäìç, Shodashäìç and Shashtiäìç to the said Sapt Varg Divisions to get the scheme of
Dasha Varg. The Vimshopak Bal in this context is 3 for Räçi, 5 for Shashtiäìç and for the other
8 divisions 1 ½ each.
21-25. When the 16 divisions (Shodash Varg Scheme) are considered together, the Vimshopak
score goes thus: Hora 1, Trimsäìç 1, Dreshkan 1, Shodashäìç 2, Naväìç 3, Räçi 3 ½ , Shashtiäìç
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 Sürya will be fully effective. One with an identical longitude in
comparison to Süryas 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.
12
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 Sürya deal with ones father.
Whatever effects are to be known from the Karm and Labh Bhava, be also known from similar
Bhavas, counted from Sürya. Whatever results are to be known from Bandhu, Tanu, Dhan,
Labh and Dharm should also be known from the 4th of Candr, from Kark Räçi 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 Maìgal. The 6th from Budh be also considered in regard
to indications, derivable from Ari Bhava. The 5th from Guru, the 7th from Çukr and both the 8th
and 12th from Çani 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. 8. Drishtis of the Rasis
1-3. Räçi Drishtis. O Maitreya, now detailed are the Drishtis, emanating from the Räçi Mesh etc.
Every Movable Räçi drishties the 3 Fixed Räçis, leaving the Fixed Räçi adjacent to it. Every
Fixed Räçi gives Drishti to the 3 Movable Räçis, barring the adjacent Movable Räçi. And a
Common Räçi gives a Drishti to the other three Common Räçis. The Grah in a Räçi gives the
same Drishti, as the Räçi (in which the Grah is) does.
4-5. Dristhis of the Grahas. A Grah in a Movable Räçi gives a Drishti to the other 3 Fixed Räçis,
leaving the Fixed Räçi next to it. A Grah in a Fixed Räçi does not give a Drishti to the next
Movable Räçi, but the remaining 3 Movable Räçis. The one in a Common Räçi gives a Drishti
to the remaining 3 Common Räçis. Simultaneously a Grah in the Räçi, that receives a Drishti, is
also subjected to the Drishti concerned.
6-9. Diagram of Dristhis. As depicted by Lord Brahma, I now narrate the diagram of Drishtis, so
that Drishtis are easily understood by a mere sight of the diagram. Draw a square, or a circle
marking the 8 directions (4 corners and 4 quarters thereof). Mark the zodiacal Räçis, as under:
Mesh and Vrishabh in East, Mithun in the North-East, Kark and Simh in the North, Kanya in
the North-West, Tula and Vrischik in the West, Dhanu in the South-West, Makar and Kumbh
in the South and Meen in the South-East.
Addition Santhanam till Ch. 9. The Drishtis (as per the earlier Slokas) can be shown in a square
diagram, or circular diagram (as per convenience).
Ch. 9. Evils at Birth
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 ones 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
13
when Lagn is not occupied by a benefic. Should Putr Bhava be occupied by Çani, Maìgal and
Sürya jointly, (early) death of mother and brother will come to pass. Maìgal, placed in Tanu,
or in Randhr Bhava and be yuti with Sani, or Surya, 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 Çani and Maìgal 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
Çani is in Karm Bhava, Candr in Ari Bhava and Maìgal in Yuvati Bhava. One will immediately
go to the abode of Yama, if Çani 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 ones life, who had Sürya in Dharm
Bhava, Maìgal in Yuvati Bhava and Guru and Çukr in Labh Bhava. All Grahas (any Grah) in
Vyaya Bhava will be the source of a short life, specifically the luminaries, Çukr 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 Sürya and a
similar duration, following Süryas 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 Çani, Sürya and Maìgal 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, Çukr, Sürya and Çani, the childs birth has been
after its fathers 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 mothers milk, but on that of she -goat, if Sürya is exalted, or debilitated
in Yuvati Bhava.
28. Should a malefic be in the 4 th, identical with an inimical Räçi, 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 childs 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.
14
31. Guru, Çani and Rahu, respectively, posited in Tanu, Dhan and Sahaj Bhava will cause mothers
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 Maìgal and Çani are together in a Kendra with reference to Candr and occupy one and the
same Naväìç, the child will have two mothers. Yet it will be short-lived.
34. Evil to Father (up to Sloka 42). Ones father will incur early death, if Çani, Maìgal 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 Çani,
Surya, Maìgal and Budh are together in Dhan Bhava.
36. Early loss of father will take place, if Sürya is with a malefic, or is hemmed between malefics, as
there is another malefic in the 7th from Sürya.
37. Remote will be the possibility of ones father sustaining, if Sürya is in Yuvati, while Maìgal is in
Karm and Rahu is in Vyaya Bhava.
38. Early and troubled will be ones fathers death, if Maìgal is in Karm Bhava identical with his
enemys Räçi.
39. Candr in Ari Bhava, Çani in Tanu Bhava and Maìgal in Yuvati Bhava: this array of heavenly
bodies at birth will not ensure a long span of life for the father.
40. If Sürya receives a Drishti from Çani and be in Mesh, or in Vrischik Naväìç, 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 natives) 23rd year, if Rahu and Guru are together
in an inimical Räçi identical with Tanu, or Bandhu Bhava.
43-45. Parents. Sürya is the indicator of father for all beings, while the mother is indicated by
Candr. Should Sürya receive a Drishti from one, or more malefics, or be hemmed be tween
them, this will cause evils to father. Similarly Candr be considered in respect of mother.
Malefics in the 6 th, the 8th, or the 4th from Sürya 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. 10. Antidotes for Evils
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 Çukr be in an angle from Lagn, all evils are destroyed, as
Sürya 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 malefics Drishti on Lagn of one born during day time in the dark half.
6. Sürya in Vyaya will confer a hundred-year life span on one born in Tul Lagn.
7. It will prove auspicious for the mothe r as well as the native, if Maìgal joins, or is aspected by race
drishti 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.
15
Ch. 11. Judgement of Bhavas
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 Räçi.
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 parents 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, wifes brother, religion, brothers 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, sons 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, ones 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. 3 rd, 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. 12. Effects of Tanu Bhava
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 enemys Räçi, there will be diseases.
With a benefic in an angle, or trine all diseases will disappear. Lagns 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 Ca ndr 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 Çukr 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
16
comforts of the body will be acquired, if Lagn Lord is in a Movable Räçi and be drishtied by a
benefic Grah. One will be endowed with royal marks (of fortune), if Budh, Guru, or Çukr be in
Lagn along with the Candr, or be in angle from Lagn. If Budh, Guru, or Çukr 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
Çani, or Maìgal, the birth of the child is with a coil around a limb. The corresponding limb will
be in accordance with the Räçi, or Naväìç, rising.
9. Birth of Twins. The native, who has Sürya in a quadruped Räçi, while others are in Dual Räçis
with strength, is born, as one of the twins.
10. To Be Nurtured by Three Mothers. If Sürya and Candr join in one and the same Bhava and fall
in one Naväìç, 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 ones 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 Räçi 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 Räçi, or
Naväìç, the effects will be right from birth. In other cases it will be in the course of ones life,
that these effects will come to pass)
Ch. 13. Effects of Dhan Bhava
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 ones
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 Maìgal.
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 Çukr, 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 Maìgal 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, Çukr is in Dhan and a benefic is placed in
Vyaya Bhava, while Dhans Lord is yuti with a benefic, there will be expenses on religious, or
charitable grounds.
10. Fame etc. If Dhans Lord is in own Räçi, or is exalted, the native will look after his people, will
help others and also will become famous.
11. Effortless Aquisition. If Dhans Lord is yuti with a benefic and is in a good division, like
Paravatäìç, there will be effortlessly all kinds of wealth in the natives family. (Paravatäìç dau
of the text denotes Paravat, or such other higher Vargas: Dhans Lord should be in Paravatäìç,
or in Devalokäìç, Brahmalokäìç, Sakravahanäìç, or Sridhamäìç in the Dash Varg scheme)
17
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
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 Sahajs Lord along with Maìgal 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 Räçi, owned by a malefic.
4-4 ½ . Female and Male Co-born. If Sahajs 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 Räçis
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 Sahajs Lord and Maìgal be together in Randhr Bhava, destruction of co-born will
result. Happiness in this respect will come to pass, if Maìgal, or Sahajs 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 Sahajs Lord and Candr are
together, as the indicator (Maìgal) joins Çani, the effects are: there occurred the birth of an
elder sister and there will be younger brothers. Furthermore, the third brother will die. Should
Maìgal be yuti with Rahu, while Sahajs Lord is in his debilitation Räçi, there will be loss of
younger brothers and/or sisters, while three elder brothers and/or sisters were attained by the
native. If Sahajs Lord is in an angle, while the significator (Maìgal) 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 Vyayas Lord (some texts read, as Labhs Lord) joins Maìgal 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 Çukr denotes
younger sisters.
14. Adverse Grahas. Sürya in Sahaj Bhava will destroy the preborn. The afterborn will be
destroyed, if Çani is found in Sahaj Bhava. In the same situation Maìgal 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. 15. Effects of Bandhu Bhava
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 Lagns Lord and be drishtied by a benefic.
3. Miscellaneous. Should Putrs Lord be in his own Bhava, or in own Naväìç, or in exaltation, the
native will be endowed with comforts, related to lands, conveyances, houses etc. and musical
instruments.
4. Housing Comforts. If Karms Lord joins Bandhus Lord in an angle, or in a trine, the native will
acquire beautiful mansions.
18
5. Relatives. Should Budh be in Lagn, while Bandhus 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
Räçi, as the indicator of mother is endowed with strength, the native will have a long -living
mother.
7. Happiness of Mother. The natives mother will be happy, if Bandhus Lord is in an angle, while
Çukr is also in an angle, as Budh is exalted.
8. Quadrupeds. Sürya in Bandhu, Candr and Çani in Dharm and Maìgal 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 Maìgal are together in
Ari, or Randhr Bhava, the native will be dumb.
10-14. Conveyances. If Lagns Lord is a benefic, while Bandhus Lord is in fall, or in Labh Bhava and
the significator (Çukr) is in Vyaya Bhava, the native will obtain conveyances in his 12th year.
Should Sürya be in Bandhu Bhava, as Bandhus Lord is exalted and be with Çukr, one will
acquire conveyances in his 32nd year. It will be in the 42nd year, that one will be endowed with
conveyances, if Bandhus Lord joins Karms Lord in his (4th Lords) exaltation Naväìç. An
exchange between Labhs and Bandhus 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. 16. Effects of Putr Bhava
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 Räçis, or in an angle, or in a trine, one will enjoy thorough happiness through his
children. Should Putrs 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 Putrs
Lord with Lagns 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 respe ct.
4. If Putås Lord is in Ari Bhava, as Lagns Lord is yuti with Maìgal, the native will lose his very first
child, whereafter his female will not be fertile to yield an offspring.
5. Should Putås Lord be in fall in Ari, Randhå, or Vyaya Bhava, while Budh and Ketu are in Putr
Bhava, the natives wife will give birth to one child only.
6. If Putås Lord is in fall and be not in Drishti to Putå, while Çani and Budh are in Putå, the natives
wife will give birth to one child only.
7. Should Dharms Lord be in Lagn, while Putrs Lord is in fall and Ketu is in Putå along with Budh,
obtainment of progeny will be after a great deal of ordeal.
8. If Putås Lord is in Ari, Randhå, or Vyaya Bhava, or be in an inimical Räçi, or be in fall, or in Putå
itself, the native will beget issues with difficulty.
9. Should Putå Bhava be owned by Çani, or Budh and be occupied, or drishtied by Çani and Mandi,
one will have adopted issues.
10. Should Sürya and Candr be together in a Räçi and in the same Naväìç, 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 Putrs Lord is strong, while Putr is drishtied by strong Budh,
Guru and Çukr.
13. If Putrs Lord is with Candr, or is in her Decanate, the native will beget daughters; so say
Jyotishis.
19
14. If Putrs Lord is in a Movable Räçi, while Çani is in Putr, as Rahu is with Candr, the child (so
born) is of questionable birth.
15. Undoubtedly the native is born of others loins, if Candr is in the 8th from Lagn, while Guru is in
the 8th from Candr. Malefics Drishti, or Yuti is essential in this Yog.
16. If Putrs 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 Putrs 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 Çukr, one will obtain an offspring in his 32nd,
or 33rd year.
19. Should Putrs 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 Çukr is in the 9th from Guru along with Lagns 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, Putrs 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 Lagns 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 Putrs Lord is in deep exaltation, joining Lagns 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 Dhans Lord and Dharm is occupied by its own Lord. There will be eight sons, if
Guru is in Putr, or Dharm Bhava, while Putrs Lord is endowed with strength and Dhans Lord
is in Karm Bhava. Çani in Dharm Bhava, while Putrs Lord is in Putr itself, gives 7 sons, out of
which twins will be born twice. If Putrs Lord is in Putr in Yuti with Dhans Lord, there will be
birth of 7 sons, out of which 3 will pass away. Only one son is denoted, if the re be a malefic in
Putr Bhava, while Guru is in the 5th from Çani, or vice versa. If Putr Bhava has a malefic in it,
or, if Çani 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 Çani in Putr Bhava, as
Lagns Lord is in Dhan Bhava and Putrs Lord is yuti with Maìgal, one will live long, but lose his
children one after the other, as they are born.
Ch. 17. Effects of Ari Bhava
1. O Brahmin, following are the effects, produced by Ari Bhava, relating to diseases, ulcers etc.
Listen to this attentively.
2. Ulcers/Bruises. Should Aris Lord be in Ari itself, or in Lagn, or Randhr, there will be ulcers, or
bruises on the body. The Räçi, 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 Aris Lord, or
being in Ari, or Randhr Bhava, indicates ulcers/bruises to such a relative, like father. Sürya
with such lordship and in such a Bhava denotes such affectation of head, Candr of the face,
Maìgal of the neck, Budh of the navel, Guru of the nose, Çukr of the eyes, Çani of the feet and
the Rahu and Ketu of the abdomen.
6. Facial Diseases. Should Lagns Lord be in a Räçi of Maìgal, or of Budh and has a Drishti on
Budh, there will be diseases of the face.
7-8 ½ . Leprosy. Maìgal, or Budh, having ownership of the ascending Räçi and joining Candr, Rahu
and Sani, will cause leprosy. If Candr is in Lagn, which is not however Cancer, and be with
20
Rahu, there will occur white leprosy. Çani in place of Rahu will cause black leprosy, while
Maìgal similarly will afflict one with blood-leprosy.
9-12? ½ . Diseases in General. When Lagn is occupied by the Lords of Ari and Randhr Bhava
along with Sürya, the native will be afflicted by fever and tumours. Maìgal, replacing Sürya,
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 Çukr will cause diseases through females, Çani 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.
13-19 ½ TIMING OF ILLNESS. The native will be afflicted by illness throughout life, if Sani 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 Maìgal 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 Räçis. Çani and Candr
together in Ari will inflict blood-leprosy at the age of 45. If Çani 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 Çani 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 Sürya is in Ari, or Randhr, while Candr is in Vyaya from the
said Sürya. Çani in Randhr, as Maìgal 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 Rasis.
27. INIMICAL SONS. Ones 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. 18. Effects of Yuvati Bhava
1. O excellent of the Brahmins, listen to me, detailing the effects of the 7th Bhava. If Yuvati Lord is
in his own Räçi, 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 Çukr is in Yuvati, the native will be exceedingly
libidinous. If Çukr 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 enemys Räçi, one will acquire sick wives and
many wives.
6. PLURALITY OF WIVES. If Yuvati Lord is in a Räçi of Çani, or of Çukr 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.
21
7-8 ½ . MlSCELLANEOUS MATTERS. The native will befriend barren females, if Sürya is in
Yuvati. Candr therein will cause association with such female, as corresponding to the Räçi,
becoming Yuvati. Maìgal, 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 natives
association, if Guru is in Yuvati. Base females and females, having attained their courses, are
denoted by Çani, Rahu/Ketu in Yuvati.
8-9 ½ . Maìgal denotes a female with attractive breasts. Çani indicates sick and weak spouse. Guru
will bring a spouse with hard and prominent breasts. Çukr will bring one with bulky and
excellent breasts.
10-13 ½ . 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 Çani/Maìgal, the native will beget a harlot, as his spouse, or he will be attached to
other illegally. Should Çukr be in a Navamsa of Maìgal, or in a Rasi of Maìgal, or receive a
Drishti from, or be yuti with Maìgal, the native will kiss the private parts of the female. If Çukr
is so related to Çani, 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 natives 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 Çukr) 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
Räçi along with a malefic, while Yuvati Bhava, or the 7th Navamsa belong to a eunuch planet. If
Maìgal and Çukr are in Yuvati, or, if Çani is Yuvati, while the Lord of Lagn is in Randhr, the
native will have 3 wives. There will be many wives, if Çukr is in a Dual Räçi, 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 benefics Bhava (or in Dharm, as
Subha Räçi so means), while Çukr is exalted, or is in own Räçi, the native will marry at the age
of 5, or 9.
23. If Sürya is in Yuvati, while his dispositor is yuti with Çukr, there will be marriage at 7th, or 11th
year of age.
24. Çukr 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 Çukr is in an angle from Lagn, while Lagn Lord
is in Makar, or Kumbh.
26. The native will marry at 12, or l9, if Çukr is in an angle from the Lagna, while Çani is in Yuvati
counted from Çukr.
27. Should Çukr be in Yuvati from Candr, while Çani is in Yuvati from Çukr, 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 Çukr is in Yuvati from the 8th Bhava (i.e. Dhan from
Lagna), while his dispositor is yuti with Maìgal.
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 Çukr is
in Navamsa Lagna.
33. Should Çukr be in Dharm from Dharm (i.e. in Putr Bhava), while Rahu is in one of the
saidBhavas (i.e. in Putr/Dharm), marriage will take place during 31 st, or 33rd year.
34. The native will marry at 30, or 27, if Çukr is in Lagn, while the 7 th Lord is in Yuvati itself.
22
35-39. TIMING OF WIFES 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 Çukr is in Randhr. One will lose his spouse in his 19 th
year, if Yuvati Lord is in the 8th, while Vyaya Lord is in Yuvati. The natives wife will die within
three days of marriage due to snake bite, if the native has Rahu in Dhan and Maìgal in Yuvati.
If Çukr is in Randhr, while his dispositor is in a Räçi of Çani, death of wife will take place during
the natives 12th, or 21st year of age. Should the ascendat Lord be in his Räçi of debilitation, as
Dhan Lord is in Randhr, loss of wife will occur in the 13 th year of age.
40-41. THREE MARRIAGES. Should Candr be in Yuvati from Çukr, 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 33 rd year.
42. DEATH OF WlFE. lf Ari, 7 th and 8th are in their order occupied by Maìgal, Rahu and Çani, the
natives wife will not live (long).
Ch. 19. Effects of Randhr Bhava
1. Long Life. O excellent of the Brahmins, listen to me speak on the effects of Randhr Bhava. If
Randhrs Lord is in an angle, long life is indicated.
2. Short Life. Should Randhrs Lord join Lagns Lord, or a malefic and be in Randhr itself, the native
will be short lived.
3. Sani and Karms Lord about Longevity. Similarly consider Çani and Karms Lord in the matter of
longevity. Karms Lord is in Randhr along with a malefic Grah and/or Lagns Lord.
4-7. Long Life. There will be long life, if Aris Lord is in Vyaya, or, if Aris Lord is in Ari, as Vyayas
Lord is in Vyaya, or, if Aris Lord and Vyayas Lord are in Lagn and Randhr. If the Lords of
Putr, Randhr and Tanu Bhava are in own Naväìças, own Räçis, or in friendly Räçis, the native
will enjoy a long span of life. Should the Lords of Lagn, Randhr and Karm Bhava and Sani 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 l ongevity.
8-13. Short Life. Ones span of life will be between 20 and 32 years, if Lagns Lord is weak, while
Randhrs Lord is an angle. The native will only be short-lived, if Randhrs 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, Randhrs 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
Randhrs Lord in fall: this Yoga will cause immediate end. If Putr and Randhr Bhava and
Randhrs Lord are all conjunct malefics, the life span will be very brief. Within a month of birth,
death will befall the child, if Randhrs 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 Lagns Lord is in exaltation, while Candr and
Guru are, respectively, in Labh and Randhr Bhava. If Lagns 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. 20. Effects of Dharm Bhava
(1) Combinations for Fortunes. O Brahmin, now listen to the effects of Dharm Bhava. One will be
fortunate (or affluent), if Dharms Lord is in Dharm Bhava with strength.
(2) Should Guru be in Dharm Bhava, while Dharms Lord is in an angle and Lagns Lord is endowed
with strength, one will be extremely fortunate.
3. Fortunate (Affluent) Father. If Dharms Lord is with strength, as Çukr is in Dharm, while Guru is
in an angle from Tanu Bhava, the native’s father is fortunate.
23
4. Indigent Father. If Dharms Lord is debilitated, while the 2nd and/or the 4th from Dharm Bhava is
occupied by Maìgal, the natives father is poor.
5. Long-living Father. Should Dharms Lord be in deep exaltation, while Çukr is in an angle from
Tanu Bhava and Guru is in the 9th from Naväìç Lagn, the father of the native will enjoy a long
span of life.
6. Royal Status for Father. If Dharms Lord is an angle and receives a Drishti from Guru, the natives
father will be a king endowed with conveyances, or be equal to a king.
7. Wealthy and Famous Father. Should Dharms Lord be in Karm Bhava, while Karms 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 Sürya be in deep exaltation, as Dharms Lord is in
Labh Bhava, the native will be virtuous, dear to the king and devoted to father. If Surya is in a
trine from Lagna, while Dharms 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
Dharms Lord is in Dhan, while Dhans Lord is in Dharm.
11. Inimical to Father. There will be mutual enmity between the father and the native, if Lagns
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 Karms Lord and Sahajs Lord are bereft of strength, while Dharms Lord is in
fall, or combust the native will go begging for his food.
13-25. Combinations for Fathers Death. The father of the native would have passed away prior to
the natives birth, if Sürya is in Ari, Randhr, or Vyaya Bhava, as Randhrs Lord is in Dharm
Bhava, Vyayas Lord is in Tanu Bhava and Aris Lord is in Putr Bhava. Should Sürya be in
Randhr Bhava, while Randhrs Lord is in Dharm, the natives father will pass awa y within a year
of his birth. If the Lord of Vyaya Bhava is in Dharm Bhava, while Dharms Lord is in its
debilitation Naväìç, the natives 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 Lagns Lord is in Randhr Bhava,
as Randhrs Lord is with Sürya. Should Rahu be in the 8th from Dharm, as Sürya is in the 9th
from Dharm, death of father will take place in the 16th, or the 18th year of the native. If Çani is
in the 9th from Candr, as Sürya 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 Dharms Lord is in Vyaya, as
Vyayas Lord is in Dharm. If Lagns Lord is in Randhr Bhava, as Candr is in Süryas Naväìç, the
native in his 35th, or 41st year will lose his father. One will lose his father in the 50th year, if
Sürya, being the Lord of Dharm, is conjunct Maìgal and Çani. If Sürya 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 Çani is in the 7th from Randhr Bhava, as Sürya is in the 7th from Çani, the ages of 21,
26, or 30 will be fatal for the father. If Dharms Lord is in its debilitation Räçi, 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 Çukr is in deep exaltation and be in the company
of Dharms Lord, as Çani is in Sahaj.
27-28. Fortunate Periods. Abundant fortunes be acquired after the 20th year, if Dharm has Guru in
it, as its Lord is in an angle from Lagn. Should Budh be in his deep exaltation, as Dharms Lord
is in Dharm itself, abundant fortunes will be earned after the 36th year.
29. Should Lagns Lord be in Dharm, as Dharms Lord is in Lagn and Guru is in Yuvati, there will be
gains of wealth and conveyances.
30. Lack of Fortunes. If Rahu is in the 9th from Dharm Bhava, as his dispositor is in Randhr Bhava
and Dharms Lord is in fall, the native be devoid of fortunes.
31. Food by Begging. Should Çani be in Dharm Bhava along with Candr, as Lagns Lord is in fall,
the native will acquire food by begging.
32. O Brahmin, these are the effects related to Dharm Bhava. I have explained briefly. These may
be estimated with the help of the state of the Lords of Lagn and Dharm Bhava and in other
manners as well.
24
Ch. 21. Effects of Karm Bhava
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 Karms Lord is strong and in exaltation, or in its own Räçi/Naväìç, the
native will derive extreme paternal happiness, will enjoy fame and will perform good deeds.
3. If Karms 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 Karms 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 Sani, Maìgal and Karms Lord are in Yuvati, as Yuvatis Lord is with a malefic, the native will
be fond of carnal pleasures and of filling his belly.
8-10 Should Karms Lord be in exaltation and be in the company of Guru, as Dharms Lord is in
Karm the native will be endowed with honour, wealth and valour. One will lead a happy life, if
Labhs Lord is in Karm and Karms Lord is in Lagn, or, if the Lord of Karm Bhava is yuti with
the Lord of Labh Bhava in an angle. Should Karms Lord in strength be in Meen along Guru,
the native will doubtless obtain robes, ornaments and happiness.
11. Should Rahu, Sürya, Çani and Maìgal 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 Çukr, while Lagns Lord is strong
and Candr is in exaltation.
13. Should Karms Lord be in Labh, while Labhs Lord is in Tanu Bhava and Çukr is in Karm, the
native will be endowed with precious stones.
14. If the Karms 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 Karms Lord be in Lagn along with Lagns Lord, as Candr is in an angle, or in a trine, the
native will be interested in good deeds.
16. If Çani is in Karm Bhava along with a debilitated Grah, while Karm Bhava in the Naväìç
Kundali is occupied by a malefic, the native will be bereft of acts.
17. One will indulge in bad acts, if Karms Lord is in Randhr Bhava, while Randhrs Lord is in Karm
Bhava with a malefic.
18. Obstructions to the natives acts will crop up, if Karms 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
Karms Lord is in a trine from Karm Bhava and Lagns Lord is in Lagns angle. Similar effects
will come to pass, if Labhs Lord is in Karm Bhava, while Karms Lord is strong and gives a
Drishti to Guru. Fame will come to the native, if Karms Lord is in Dharm Bhava, as Lagns
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. 22. Effects of Labh Bhava
1. O excellent of the Brahmins, I now explain effects relating to Labh Bhava, the auspiciousness of
which Bhava will make one happy at all times.
25
2. Should Labhs Lord be in Labh itself, or be in an angle, or in a trine from Lagn, there will be
many gains. Similarly, if Labhs Lord is exalted, though in combustion there will be many gains.
3. If Labhs Lord is in Dhan Bhava, while Dhans Lord is in an angle along with Guru, the gains will
be great.
4. If Labhs 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 Labhs 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 Çukr 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 Labhs Lord is in Lagn and Lagns Lord is in Labh
Bhava.
9. If Labhs Lord is in Dhan Bhava, as Dhans Lord is in Labh Bhava, one will amass abundant
fortunes after marriage.
10. If Labhs Lord is in Sahaj Bhava, as Sahajs 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 Labhs Lord is in fall, in combustion, or be
in Ari, Randhr, or Vyaya Bhava with a malefic.
Ch. 23. Effects of Vyaya Bhava
1-4. O Brahmin, now I tell you about the effects of Vyaya Bhava. There will be expenses on good
accounts, if Vyayas 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 Vyayas Lord and be exalted, or be in its own
Räçi and/or Naväìç, or in Labh/Dharm/Putr Bhava in Räçi/Naväìç. The said native will live
with rich clothes and ornaments, be learned and Lordly.
5-6. And, if Vyayas Lord is in Ari, or Randhr Bhava, or be in enemys Naväìç, in debilitation
Naväìç, or in Randhr Bhava in Naväìç, 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 Maìgal, Çani and Sürya, the native will go to hell. Similar effect
will occur, if Vyayas Lord is with Sürya.
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 Vyayas Lord and Vyaya Bhava are with malefics
and Vyayas Lord gives a Drishti to, or receives a Drishti from malefics.
12. One will move in his own country, if Vyayas Lord and Vyaya Bhava are with benefics and
Vyayas Lord gives a Drishti to, or receives a Drishti from benefics.
13. Earnings will be through sinful measures, if Vyaya is occupied by Çani, or Maìgal etc. and is not
receiving a Drishti from a benefic.
14. If Lagns Lord is in Vyaya, while Vyayas Lord is in Lagn with Çukr, expenses will be on religious
grounds.
26
Ch. 24. Effects of the Bhava Lords
1. Effects of Lagns Lord in Various Bhavas (up to Sloka 12). Should Lagns Lord be in Lagn itself,
the native will be endowed with physical happiness and prowess. He will be intelligent, fickleminded,
will have two wives and will unite with other females.
2. If the Lagns Lord is in Dhan, he will be gainful, scholarly, happy, endowed with good qualities,
be religious, honourable and will have many wives.
3. If Lagns 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 Lagns 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 Lagns 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 Lagns 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 Lagns 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 Lagns 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 Lagns Lord is in Dharm Bhava, the native will be fortunate, dear to people, be a devotee of Sri
Vishnu, be skilful, eloquent in speech and be endowed with wife, sons and wealth.
10. If Lagns 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 Lagns Lord is in Labh Bhava, the native will always be endowed with gains, good qualities,
fame and many wives.
12 If Lagns 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 Dhans Lord in Various Bhavas (up to Sloka 24). If Dhans 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 Dhans Lord is in Dhan Bhava, the native will be wealthy, proud, will have two, or more wives
and be bereft of progeny.
15. If Dhans 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 Dhans Lord is in Bandhu Bhava, the native will acquire all kinds of wealth. If Dhans Lord is
exalted and is yuti with Guru, one will be equal to a king.
17. If Dhans Lord is in Putr Bhava, the native will be wealthy. Not onl y the native, but also his sons
will be intent on earning wealth.
18. If Dhans Lord is in Ari Bhava along with a benefic, the native will gain wealth through his
enemies; if Dhans Lord is yuti with a malefic, there will be loss through enemies apart from
mutilation of shanks.
19. If Dhans 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 Dhans Lord, or by Drishti, the
native’s wife will be of questionable character.
20. If Dhans 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 Dhans 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 Dhans 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.
27
23. If Dhans Lord is in Labh Bhava, the native will have all kinds of wealth, be ever diligent,
honourable and famous.
24. If Dhans Lord is in Vyaya Bhava, the native will be adventurous, be devoid of wealth and be
interested in others wealth, while his eldest child will not keep him happy.
25. Effects of Sahajs Lord in Various Bhavas (up to Sloka 36). If Sahajs 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 Sahajs 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 Sahajs 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 Sahajs Lord is in Bandhu Bhava, the native will be happy, wealthy and intelligent, but will
acquire a wicked spouse.
29. If Sahajs Lord is in Putr Bhava, the native will have sons and be virtuous. If in the process
Sahajs Lord be yuti with, or receives a Drishti from a malefic, the native will have a formidable
wife.
30. If Sahajs 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 Sahajs 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 Sahajs 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 Sahajs 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 Sahajs 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 Sahajs 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 Sahajs 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 Bandhus Lord in Various Bhavas (up to Sloka 48). If Bandhus Lord is in Tanu Bhava,
the native will be endowed with learning, virtues, ornaments, lands, conveyances and maternal
happiness.
38. If Bandhus 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 Bandhus 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 Bandhus 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 Bandhus Lord is in Putr Bhava, the native will be happy and be liked by all. He will be
devoted to Sri Vishnu, be virtuous, honourable and will have self-earned wealth.
42. If Bandhus 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 Bandhus 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 Bandhus 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 Bandhus 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 Bandhus 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 Bandhus Lord is in Labh Bhava, the native will have fear of secret disease, he will be liberal,
virtuous, charitable and helpful to others.
28
48. If Bandhus 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 Putrs Lord in Various Bhavas (up to Sloka 60). If Putrs 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 Putrs 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 Putrs 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 Putrs 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 Putrs 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 Putrs Lord, placed in Putr Bhava. Putrs Lord in Putr Bhava
will, however, make one virtuous and dear to friends.
54. If Putrs 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 Putrs Lord is in Yuvati Bhava, the native will be honourable, very religious, endowed with
progenic happiness and be helpful to others.
56. If Putrs 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 Putrs 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 Putrs Lord is in Karm Bhava, the native will enjoy a Raj Yog and various pleasures and be
very famous.
59. If Putrs 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 Putrs 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 Aris Lord in Various Bhavas (up to Sloka 72). If Aris Lord is in Tanu Bhava, the
native will be sickly, famous, inimical to his own men, rich, honourable, adventurous and
virtuous.
62. If Aris 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 Aris 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 Aris 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 Aris 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 Aris 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 Aris 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 Aris 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 Aris 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 Aris 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 Aris 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 Aris Lord is in Vyaya Bhava, the native will always spend on vices, be hostile to learned
people and will torture living beings.
29
73. Effects of Yuvatis Lord in Various Bhavas (up to Sloka 84). If Yuvatis 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 Yuvatis Lord is in Dhan Bhava, the native will have many wives, will gain wealth through his
wife and be procrastinating in nature.
75. If Yuvatis 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 Yuvatis 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 Yuvatis 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 Yuvatis 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 Yuvatis 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 Yuvatis 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 Yuvatis 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 Yuvatis Lord is in Karm Bhava, the native will beget a disobedient wife, will be religious and
endowed with wealth, sons etc.
83. If Yuvatis 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 Yuvatis 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 Randhrs Lord in Various Bhavas (up to Sloka 96). If Randhrs 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 Randhrs 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 Randhrs Lord is in Sahaj Bhava, the native will be devoid of fraternal happiness, be indolent
and devoid of servants and strength.
88. If Randhrs 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 Randhrs Lord is in Putr Bhava, the native will be dull witted, will have limited number of
children, be long-lived and wealthy.
90. If Randhrs 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 Randhrs Lord is in Yuvati Bhava, the native will have two wives. If Randhrs Lord is yuti with
a malefic in Yuvati Bhava, there will surely be downfall in his business.
92. If Randhrs 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 Randhrs 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 Randhrs 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 Randhrs 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 Randhrs Lord be yuti with a benefic
and be in Labh Bhava, the native will be long-lived.
96. If Randhrs 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.
30
97. Effects of Dharms Lord in Various Bhavas (up to Sloka 103). If Dharms 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 Dharms 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 Dharms Lord is in Sahaj Bhava, the native will be endowed with fraternal bliss, be wealthy,
virtuous and charming.
100. If Dharms 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 Dharms Lord is in Putr Bhava, the native will be endowed with sons and prosperity, devoted
to elders, bold, charitable and learned.
102. If Dharms 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 Dharms Lord is in Yuvati Bhava, the native beget happiness after marriage, be
virtuous and famous.
104. If Dharms Lord is in Randhr Bhava, the native will not be prosperous and will not enjoy
happiness from his elder brother.
105. If Dharms 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 Dharms 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 Dharms 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 Dharms 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 Karms Lord in Various Bhavas (up to Sloka 120). If Karms 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 Karms 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 Karms Lord is in Sahaj Bhava, the native will enjoy happiness from brothers and servants, be
valorous, virtuous, eloquent and truthful.
112. If Karms Lord is in Bandhu Bhava, the native will be happy, be always interested in his
mothers welfare, will Lord over conveyances, lands and houses, be virtuous and wealthy.
113. If Karms 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 Karms 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 Karms Lord is in Yuvati Bhava, the native will be endowed with happiness through wife, be
intelligent, virtuous, eloquent, truthful and religious.
116. If Karms Lord is in Randhr Bhava, the native will be devoid of acts, long-lived and intent on
blaming others.
117. If Karms 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 Karms Lord is in Karm Bhava, the native will be skilful in all jobs, be valorous, truthful and
devoted to elders.
119. If Karms 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 Karms 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.
31
121. Effects of Labhs Lord in Various Bhavas (up to Sloka 132). If Labhs 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 Labhs 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 Labhs 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 Labhs 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 Labhs Lord is in Putr Bhava, the native will be happy, educated and virtuous. He will be
religious and happy.
126. If Labhs Lord is in Ari Bhava, the native will be afflicted by diseases, be cruel, living in foreign
places and troubled by enemies.
127. If Labhs Lord is in Yuvati Bhava, the native will always gain through his wifes relatives, be
liberal, virtuous, sensuous and will remain at the command of his spouse.
128. If Labhs Lord is in Randhr Bhava, the native will incur reversals in his undertakings a nd will
live long, while his wife will predecease him.
129. If Labhs Lord is in Dharm Bhava, the native will be fortunate, skilful, truthful, honoured by
the king and be affluent.
130. If Labhs 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 Labhs 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 Labhs 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 Vyayas Lord in Various Bhavas (up to Sloka 144). If Vyayas 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 Vyayas 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 Vyayas Lord is in Sahaj Bhava, the native will be devoid of fraternal bliss, will hate others
and will promote self-nourishment.
136. If Vyayas 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 Vyayas 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 Vyayas 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 Vyayas 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 Vyayas 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 Vyayas 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 Vyayas 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 Vyayas 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
32
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. 25. Effects of Non-Luminous Grahas
1. Thus I have explained the effects of the seven Grahas, viz. Surya, Candr, Mangal, Budh, Guru,
Çukr, Çani, 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 shorttempered.
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.
33
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 strongbodied
and be learned in all Shastras.
36. If Paridhi is in Labh Bhava, the native will enjoy pleasures through women, be virtuous,
intelligent, dear to his people and will suffer disor ders 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 and 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.
34
49. If Chap is in Vyaya Bhava, the native will be wicked, very honourable, evil in disposition,
shameless, will go to others 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 others 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 mi serable.
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 wifes 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 Pranapads 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.
35
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, hardhearted,
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, faircomplexioned
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
Surya and other Grahas should be wisely conceived by their positions, relations and Drishtis
apart from their strength, or weakness.
Ch. 26. Evaluation of Drishtis of Grahas
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 Räçis. 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 1/8, 1/4, ½ and full. The
effects will also be proportionate. All Grahas give a Drishti to the 7th fully. Çani, Guru and
Maìgal 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 Räçis,
deduct the sum again from 10 Räçis. 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
Räçis, ignore the Räçis and multiply the degrees etc. by 2, which is the value of the Drishti. If
the difference is in excess of 4 Räçis, deduct it from 5 Räçis, and the resultant degees etc.
become the Drishti value. If the difference is in excess of 3 Räçis, deduct it from 4 Räçis and
(increase 30 by) halve the product to get the Drishti value. If the difference is above 2 Räçis,
ignore the Räçis and add 15 to the degrees etc. to get the Drishti value. If it is in excess of one
Räçi, ignore the Räçis and divide the degrees by 2 to get the Drishti value.
9-10. Special consideration for Çanis Drishtis. O Brahmin, if Çani 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 Räçi, multiply the degrees etc. by 2 to get the Drishti value. If the sum is above nine Räçis, the
degrees to elapse be doubled to get the Drishti value. If the sum is above 2 Räçis, the degrees
36
etc. be halved and deducted from 60. If the sum exceeds 8 Räçis, 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 Maìgals Drishtis. Deduct the longitude of Maìgal from that of the
Grah, that receives the Drishti. If the sum is 3 Räçis & c, or 7 Räçis & c, the degrees etc. be
reduced from 60. If it is above 2 Räçis, the degrees etc. be increased by half of it and superadd
15. If the sum is 6 Räçis, one Rup is the value.
12. Special consideration for Gurus Drishtis. Deduct the longitude of Guru from that of the Grah,
that receives the Drishti from Guru. If the resultant sum is 3 Räçis & c, or 7 Räçis & c, halve the
degrees etc. and increase it by 15. It the sum is 4 Räçis & c, or 8 Räçis & 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. 27. Evaluation Of Strengths
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 Sürya
to Çani. The nodes are not considered.
Sthan Bal comprises of the following considerations: Uchch Bal (exaltation), Sapt Vargaj Bal
(strength accruing out of positions in Räçi, Hora, Dreshkan, Saptäìç, Naväìç, Dvadashäìç and
Trimshäìç), OjhayugmaRäçiäìç Bal (acquired by placement in odd, or even Räçi and in odd, or
even Naväìç), 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 Räçi).
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).
1-1 ½ . 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 Räçis, consider it, as it is; if it exceeds 6 Räçis, deduct the same from 12 Räçis. The
sum so got be converted into degrees etc. and divided by 3, which is the Grahs Uchch Bal in
Virupas.
2-4. Sapt Vargaj Bal. If a Grah is in its Mooltrikon Räçi, it gets 45 Virupas, in Svasth Räçi 30
Virupas, in Pramudit Räçi 20 Virupas, in Shant Räçi 15 Virupas, in Din Räçi 10 Virupas, in
Duhkhit Räçi 4 Virupas and in Khal Räçi 2 Virupas. Similarly these values occur for the other 6
divisional occupations, viz. Hora, Dreshkan, Saptäìç, Naväìç, Dvadashäìç and Trimshäìç.
When all these are added together the Grahs Sapt Vargaj Bal emerges.
4½ OjhayugmaRäçiäìç Bal. Each of Çukr and Candr in even Räçis and others in odd Räçis acquire
a quarter of Rupa. These are applicable to such Naväìças 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.
7-7 ½ . Dig Bal. Deduct Bandhu Bhava (Nadir) from the longitudes of Sürya and Mangal, Yuvati
Bhava from that of Guru and Budh, Karm Bhava from that of Çukr and Candr and lastly Lagn
from that of Çani. 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, Maìgal and
Çani. Deduct the Nata from 60 to know the Unnata Bal of Sürya, Guru and Çukr. Budh,
irrespective of day and night, gets full Nathonnata Bal.
37
10-11. Paksh Bal. Deduct from Candrs longitude that of Surya. If the sum exceeds 6 Räçis, 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 Sürya in the
second 1/3 part of the day and by Çani in the last 1/3 part of the day. Similarly Candr, Çukr and
Maìgal 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 Sürya 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 Çukr, 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 Sürya to Çani. 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 3 rd 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 Çani, Maìgal, Budh, Guru, Çukr, Candr and
Sürya, respectively.
15-17. Ayan Bal. 45, 33 and 12 are the Khandas for calculating Ayan Bal. Add Ayanäìç to the Grah
and find out the Bhuja (distance from the nearest equinox). Add the figure, corresponding to
the Räçi (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 Räçi, degrees, minutes and
seconds. If Candr and Çani are in Tula, or ahead, add to this 3 Räçis and, if in Mesh to Kanya,
reduce from this 3 Räçis. Similarly it is reverse for Sürya, Maìgal, Çukr and Guru. For Budh 3
Räçis are always additive. The resultant sum in Räçi, 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 Çani have
southern Kranti, or, when Sürya, Maìgal, Guru, or Çukr 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.
38
Süryas Ayan Bal is again multiplied by 2 whereas for others the product arrived in Virupas is
considered, as it is.
18. Motional Strength for Sürya and Candr. Süryas Chesht Bal will correspond to his Ayan Bal.
Candrs 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 victors Shad Bal and deducted from the Shad
Bal of the vanquished.
21-23. Motions of Grahas (Maìgal to Çani). Eight kinds of motions are attributed to Grahas. These
are Vakr (retrogression), Anuvakr (entering the previous Räçi 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 Räçi 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 Maìgal 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
Räçis. The Räçi, 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
Räçis, deduct it again from 12 Räçis, 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 Grahs 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 Çani, Maìgal and Sürya, suffer 1 Rupa reduction. 15
Virupas will have to be added to the Bhavas, falling in Seershodaya Räçis, if birth happens to
be in day time, to the Bhavas, falling in Dual Räçis, if birth happens to be in twilight and to the
Bhavas, falling in Prishtodaya Räçis, 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 Sürya 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, Çanis extreme strength
will give long life as well as miseries.
34-36. Guru, Budh and Sürya 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 Çukr are 133, 50, 30, 100 and 40. For Maìgal and Çani 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
39
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. 28. Isht and Kasht Balas
1. Now I narrate the benefic and malefic tendencies of the Grahas, based on which the Dasha
effects can be decided.
2. Exaltation Rays. Deduct the Grahs debilitation point from its actual position. If the sum exceeds
6 Räçis, deduct from 12 Räçis. The said sum should then be increased by 1 Räçi. The degrees
etc. be multiplied by 2, which, when considered along with Räçis, 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 Maìgal to Çani have already been
explained. Add 3 Räçis to Sayan Sürya (i.e. with Ayanäìç), which will be the Chesht Kendr for
Sürya. The sidereal longitude of Sürya should be deducted from Candr to get Candrs Chesht
Kendr. If the Chesht Kendr (for any Grah) is in excess of 6 Räçis, deduct it from 12 Räçis. Add
1 Räçi 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 Grahs 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 Grahs placement, respectively, in exaltation,
Mooltrikon, own, great friends, friends, neutral, enemys, great enemys and debilitation Räçi. 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 Grahs 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 Grahs 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 Lords 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 Räçis, the rectification will be
done, as per both the Lords. In that case, whichever Räçi has more Bindus, that Räçi will yield
40
more favourable results, concerning that Bhava. If both the Räçis have more auspicious Bindus,
take the average. Thus the auspicious and inauspicious effects of a Bhava be understood.
Ch. 29. Bhava Padas
1-3. Method of Bhava Calculation. O Brahmin, I shall now tell you about the Padas (Arudhas) for
Bhavas and Grahas as well, as laid down by the earlier Maharishis. The Pad of Lagn will
correspond to the Räçi, arrived at by counting so many Räçis from Lagns 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 Räçis away is its own Räçi
with reference to its position. Count so many Räçis from the said own Räçi and the resultant
Räçi will become the Arudh of the Grah. If a Grah owns two Räçis, or, if a Räçi 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 Räçi
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 Räçi, 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 12 th
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 9 th
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 Sürya, Çukr 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.
41
21. O Brahmin, if Çani is in the 12th from Lagn Pad along with Maìgal and receives a Drishti from
others, the expenses will be through ones 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, Çukr 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 Çukr 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 Karakäìç
as well.
30-37. General. If Budh is in the 2nd from Arudh Lagn, the native will Lord over the whole country.
Çukr 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 3 rd 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. 30. Upa Pad
1-6. O Brahmin, now I tell you about Upa Pad, the auspiciousness of which will confer on the native
happiness from progeny, wife etc. The Pad of Lagn, as discussed earlier, is of prime
importance. Upa Pad is calculated for the Bhava, following the natal Lagn. This Upa Pad is
also called Gaun Pad. O excellent of the Brahmins, if Upa Pad is yuti with, or receives a Drishti
from a benefic Grah, one will obtain full happiness from progeny and spouse. Should the Upa
Pad be in a malefics Räçi, 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
Sürya, being exalted, or in a friendly Räçi, is not a malefic. He is a malefic, if in debilitation, or
in an enemys Räçi.
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 Räçi ascending and it is Dhan Bhava in the case of
an even Räçi ascending. Accordingly the Pad for the 12th, or the 2nd from Lagn is called Upa
42
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 Räçi, 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 Räçi, or debilitation Aìç, or is
yuti with a debilitated, or malefic Grah, there will be destruction of wife. If the said occupant
be in its exaltation Räçi, or Naväìç, or receives a Drishti from another Grah, there will be many
charming and virtuous wives. Oh Brahmin, if Mithun happens to be the 2 nd from Upa Pad, then
also there will be many wives. O excellent of the Brahmins, if the Upa Pad, or the 2 nd 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 Çukr) 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 Çani 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 Çukr and
Ketu are in the 2 nd from Upa Pad.
18. Budh with Ketu in the 2nd from Upa Pad will cause breakage of bones, while Rahu, Çani and
Sürya 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 Budhs Räçis and is tenanted by Maìgal and Çani, the wife of the
native will suffer from nasal disorders. Similarly a Räçi of Maìgal, becoming the 2 nd from Upa
Pad and occupied by Maìgal and Çani, will cause nasal disorders to ones wife. Guru and Çani
will, if be in the 2nd from Upa Pad, cause disorders of ears and/or eyes to the wife. If Budh and
Maìgal are placed in the 2nd from Upa Pad other than their own Räçis, or, if Rahu is with Guru
in the 2nd from Upa Pad, the natives wife will suffer from dental disorders. Çani and Rahu
together in one of Çanis Räçis, which is the 2nd from Upa Pad, will cause lameness, or windy
disorders to the natives 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).
23-23 ½ . 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 Çani, Candr and Budh are together in the 9th from one of the said places
(Sloka 23), there will be no son at all, while Sürya, 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 Sürya, Guru and Rahu, will be strong, valorous, greatly
successful and will destroy enemies. If Maìgal and Çani are in the said 9th, there will be no son,
or a son will be obtained by adoption, or brothers son will come in adoption. In all these cases
odd Räçis will yield many sons, while even Räçis 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 Çani in the 3rd, or the 11th from Lagn Pad
will destroy the co-born of the native. Rahu and Çani in the 11th will indicate the destruction of
elder brothers and/or sisters and in the 3 rd younger ones.
32. If Çukr 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 Çukr 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 Maìgal be in the 3rd, or the 11th from Lagn Pad, there will
be many valorous co-born. Should Çani and Maìgal be in the 3rd, or the 11th from Lagn Pad, or
give Drishtis thereto, younger and elder co-born will, respectively, be destroyed. If Çani is alone
43
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 ones 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. Sukr 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 Çani in the 2 nd 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. 31. Argala, or Intervention from Grahas
1. O Maharishi Parashar, you have told of auspicious effects, related to Argala. Kindly narrate its
conditions and effects.
2-9. Formation of Argala. Maitreya, I explain below Argala to know the definite effects of Bhavas
and Grahas. Grahas in the 4th, 2nd and the 11th cause Argalas, while obstructors of the Argala
will be those in the 10 th, 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 Räçi, 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 Räçi, 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 Räçi, is
countered by another, placed in the 4th quarter of the respective obstructive Räçi. Similarly 2nd
quarters 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
44
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 benefics
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. 32. Karakatwas of the Grahas
1-2. I now detail below Atma Karak etc., obtainable from among the 7 Grahas, viz. Sürya to Çani.
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 Sürya etc. whichever has traversed maximum
number of degrees in a particular Räçi 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 Räçi
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 Sürya and Çukr indicates the father, while the stronger among Candr and
Maìgal indicates the mother. Maìgal 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 Çukr and Çani. From Ketu note wife, father, mother, parentsin
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 Sürya denotes father, the 4th from Candr mother,
the 3rd from Maìgal brothers, the 6th from Budh maternal uncle, the 5th from Guru sons, the 7 th
from Çukr wife and the 8th from Çani death. The learned should consider all these and declare
related effects accordingly.
45
25-30. Yog Karakas. O Brahmin, I make below a passing reference to Yog Karakas (mutual coworkers).
Grahas become Yog Karakas, if they are in mutual angles identical with own Räçis,
exaltation Räçis, or friendly Räçis. In Karm Bhava a Grah will be significantly so. Grahas
simply (not being in friendly, own, or exaltation Räçis) 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 Sürya, Guru, Maìgal, Candr, Guru, Maìgal, Çukr, Çani, Guru, Budh,
Guru and Çani.
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. 33. Effects of Karakans
1. O Brahmin, as laid down by Lord Brahma, I now tell you about the effects of Karakäìç identical
with Mesh etc. (Karakäìç is the Naväìç, occupied by the Atma Karak Grah)
2-8. Karakäìç in Various Räçis. If Atma Karak happens to be in Mesh Naväìç, 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 Naväìç, happiness from quadrupeds will result. Should
Atma Karak be in Mithun Naväìç, the native will be afflicted by itch etc. Should Atma Karak
be in Kark Naväìç, there will be fear from water etc. If Atma Karak happens to be in Simh
Naväìç, fear will be from tiger etc. If Atma Karak happens to be in Kanya Naväìç, itch,
corpulence, fire etc. will cause trouble, while, if Atma Karak is in Tula Naväìç, he will make
one a trader and skilful in making robes etc. Vrischik Naväìç, 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 Naväìç, that is occupied by Atma Karak. Makar Naväìç in
this respect denotes gains from water dwelling beings and conch, pearl, coral etc. If it is Kumbh
Naväìç, holding Atma Karak, the native will construct tanks etc. And in Meen Naväìç 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 Karakäìç and the Naväìç of Lagn receives a Drishti
from a benefic, the native will undoubtedly become a king. Should the Kendras/Konas from the
Karakäìç 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 Räçi 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, Maìgal, or Çukr, the native will go to others
wives. Otherwise the contrary will prevail.
46
13-18. Effects of Grahas in the Karakäìç. O Brahmin, if Sürya is in the Karakäìç, 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 Çukr gives a Drishti to the Karakäìç. If strong Maìgal is in Karakäìç, he
will use the weapon spear, will live through fire and be an alchemist. Should strong Budh be
Karakäìç, he will be skilful in arts and trading, be intelligent and educated. Guru in Karakäìç
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 Çukr is in
Karakäìç. Çani in Karakäìç will give such livelihood, as due to the natives family. Rahu in
Karakäìç denotes a thief, a bowman, a machinery maker and a doctor, treating poisonous
afflictions. If Ketu be in Karakäìç, one will deal in elephants and be a thief.
19-22. Rahu-Sürya in Karakäìç. Should Rahu and Sürya be in Karakäìç, there will be fear from
snakes. If a benefic gives a Drishti to Rahu-Sürya in Karakäìç, there will be no fear, but a
malefic Drishti will bring death (through serpents). If Rahu and Sürya occupy benefic Shad
Vargas, being in Karakäìç, one will be a doctor, treating poisonous afflictions, while the Drishti
from Maìgal on Rahu-Sürya in Karakäìç denotes, that the native will burn either his own
house, or that of others. Budhs Drishti on Rahu-Sürya in Karakäìç will not cause the burning
of ones own house, but that of others. If Rahu and Sürya happen to be in Karakäìç and are in a
malefics Räçi, receiving a Drishti from Guru, one will burn a house in ones neighbourhood,
while the Drishti of Çukr will not cause such an event.
23-24. Gulik in Karakäìç. Should the full Candr give a Drishti to Gulik, placed in the Karakäìç, the
native will lose his wealth to thieves, or will himself be a thief. If Gulik is in Karakäìç, but does
not receive a Drishti from others, one will administer poison to others, or will himself die of
poisoning. Budhs Drishti in this context will give large testicles.
25-29. Effects of Drishtis on Ketu in Karakäìç. If Ketu is in Karakäìç, receiving a Drishti from a
malefic, ones ears will be severed, or one will suffer from diseases of the ears. Çukr, giving a
Drishti to Ketu in Karakäìç, denotes one, initiated into religious order. One will be devoid of
strength, if Budh and Çani give a Drishti to Ketu in Karakäìç. If Budh and Çukr give a Drishti
to Ketu in Karakäìç, one will be the son of a female slave, or of a female remarried. With Çanis
Drishti on Ketu in Karakäìç one will perform penance, or be a servant, or will be a pseudoascetic.
Çukr and Sürya together, giving a Drishti to Ketu in Karakäìç, will make one serve the
king. Thus, o Brahmin, are told briefly the effects of Karakäìç.
30-31. Effects of the 2nd from Karakäìç. If the 2nd from Karakäìç falls in the divisions of Çukr, or
Maìgal, one will be addicted to others wives and, if Çukr, or Maìgal give a Drishti to the 2nd
from Karakäìç, the tendency will last till death. If Ketu is the 2 nd from Karakäìç in a division of
Çukr, or Maìgal, addiction to others wives will not prevail, while the position of Guru will
cause such an evil. Rahu in the 2nd from Karakäìç will destroy wealth.
32. Effects of the 3rd from Karakäìç. A malefic in the 3rd from Karakäìç will make one valorous,
while a benefic in the 3 rd from Karakäìç will make one timid.
33-35. Effects of the 4th from Karakäìç. If the 4th from Karakäìç happens to be occupied by Çukr
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
Karakäìç by Rahu and Çani. Maìgal and Ketu in the 4th from Karakäìç indicate a house, made
of bricks, while Guru in the 4th from Karakäìç denotes a house, made of wood. Sürya in the 4 th
from Karakäìç will give a house of grass. If Candr is in the 4th from Karakäìç, one will have
union with his wife in an uncompounded house.
36-40. Effects of the 5th from Karakäìç. If Rahu and Maìgal are in the 5th from Karakäìç, one will
suffer from a pulmonary consumption, more so, if Candr gives them a Drishti. The Drishti of
Maìgal on the 5th from Karakäìç will bring boils, or ulcers, Ketus Drishti on the 5th from
Karakäìç will cause dysentery and other diseases, caused by (impure) water. If Rahu and Gulik
happen to be in the 5th from Karakäìç, there will be fear from mean people and poison. Should
Budh be in the 5th from Karakäìç, the native will be an ascetic of the highest order, or one,
holding staff. Sürya in the 5 th from Karakäìç denotes one, using a knife. Maìgal in the 5 th from
Karakäìç denotes one, using a spear. Çani denotes a bowman, if Çani is placed in the 5th from
Karakäìç. Rahu in the 5th from Karakäìç denotes a machinist. Ketu in the 5th from Karakäìç
47
denotes a watch maker. Çukr in the 5th from Karakäìç will make one a poet and an eloquent
speaker.
41-45. Effects of Karakäìç and the 5th from there. If Guru and Candr are in Karakäìç, or the 5th
thereof, the native will be an author. Çukr 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. Maìgal denotes a logician, Budh a
Mimamsaka (follower of Karma Mimansa), Çani indicates, that one is dull-witted in the
assembly, Sürya 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 Ra hu denotes, that
one is a Jyotishi. Should Guru be related to the positions of Karakäìç, or the 5th from there,
while the Karakäìç is caused by others than him, the effects, as stated, will effectively come to
pass. Some say, that the 2nd from Karakäìç should also be similarly considered.
46. Effects of the 6th from Karakäìç. If the 6th from Karakäìç is occupied by a malefic, the native
will be an agriculturist, while he will be indolent, if a benefic is in the 6 th from Karakäìç. The 3rd
from Karakäìç should also be similarly considered.
47-48. Effects of the 7th from Karakäìç. If Candr and Guru are in the 7th from Karakäìç, the native
will beget a very beautiful wife. Çukr in the 7th form Karakäìç denotes a sensuous wife, while
Budh in the 7th from Karakäìç indicates a wife, versed in arts. Sürya in the 7th from Karakäìç
will give a wife, who will be confining domestic core, while Çani in the 7th from Karakäìç
denotes a wife of a higher age bracket, or a pious and/or sick wife. Rahu in the 7th from
Karakäìç will bring a widow in marriage.
49. Effects of the 8th from Karakäìç. If a benefic, or the Grah, owning the 8th from Karakäìç,
happens to be in the 8th from Karakäìç, the native will be long-lived, while a malefic, placed in
the 8th from Karakäìç, 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 Karakäìç. If the 9th from Karakäìç 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 Karakäìç, one will be attached
to his religion in boyhood, but will take to falsehood in old age. If Çani and Rahu, one will
betray his elders and be adverse to ancient learning. If Guru and Sürya, one will betray his
elders and will be disobedient to them. Should Maìgal and Çukr give a Drishti to, or occupy the
9th from Karakäìç 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 Karakäìç 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 Karakäìç 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 Karakäìç. If the 10th from Karakäìç 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 Karakäìç, or occupying this Bhava, will cause harm to
his profession and deprive him of paternal bliss. Budh and Çukr, giving a Drishti to the 10 th
from Karakäìç, or conjoining this Bhava, will confer many gains in business and will make him
do many great deeds. Sürya and Candr, giving a Drishti to the 10th from Karakäìç, 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 Karakäìç. If the 11th from Karakäìç 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 Karakäìç, the native will gain by questionable
means, be famous and valorous.
63-74. Effects of the 12th from Karakäìç. If the 12th from Karakäìç has a benefic, the expenses will
be on good account, while a malefic in the 12th from Karakäìç will cause bad expenses. If the
12th from Karakäìç 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 Karakäìç, or, if Ketu is so placed and
48
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 Karakäìç, receiving a Drishti from a malefic,
or is there yuti with a malefic, one will not attain full enlightenment. If Sürya and Ketu are in
the 12th from Karakäìç, the native will worship Lord Shiva. Candr and Ketu denotes a
worshiper of Gauri. Çukr and Ketu of Lakshmi and a wealthy person. Maìgal and Ketu of Lord
Subramanya. Rahu will make one worship Durga, or some mean deity. Ketu alone denotes
Subramanyas, or Ganeshs worshipper. If Çani is in the 12th from Karakäìç in a malefics Räçi,
one will worship mean deities. Çukr and Çani in the 12th from Karakäìç in a malefics Räçi will
also make one worship mean deities. Similar inferences can be drawn from the 6th Naväìç,
counted from Amatya Karaks Naväìç.
75-76. Miscellaneous Matters (up to Sloka 84). O Brahmin, if there are two malefics in a Kon from
Karakäìç, 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 Karakäìç, the native will use his learnings of Mantras and Tantras for malevolent
purposes, while a benefics Drishti will make him use the learnings for public good.
77-84?. If Candr is in the Karakäìç, receiving a Drishti from Çukr, 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 Karakäìç and receives a Drishti from Çukr, the native will be
afflicted by white leprosy. If receiving a Drishti from Maìgal, 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 Maìgal be in the 4th, or 5th from Karakäìç, the native will suffer from
pulmonary consumption and, if simultaneously there happens to be Candrs Drishti on the 4th,
or the 5th, this affliction will be certain. Maìgal 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 Çani 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, Sürya and Maìgal, respectively, in these places denote a machinist, a knife
user and a spear, or arrow user.
85-86. Candr and Guru in the Karakäìç, 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 Çukr
and even further in the case of Budh.
87-92 ½ . Grahas in the 5th from Karakäìç. Should Çukr be in the 5th from Karakäìç, 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. Çani will make one ineffective in an assembly, while Budh will make him skilful in
Karma Mimansa. Maìgal in Karakäìç, or the 5th therefrom will make one justice, while Candr
in Karakäìç, or the 5th from there denotes a Sankhya Yogi, a rhetoric, or a singer. Sürya in the
5th from Karakäìç 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 Karakäìç and to the Karakäìç
itself apart from applying to the 5th from Karakäìç.
93-93 ½ . Should Ketu be in the 2nd, or 3rd from Karakäìç, 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 Karakäìç, Arudh Lagn and the 2nd and 8th from these places, there will be
Kemadrum Yog, the effects of which will be still severer, if Candrs Drishti happens to be there.
The effects, due for these Yogas, will come to pass in the Dasha periods of the Räçis, or Grahas
concerned. Kemadrum Yog will operate additionally, if there are malefics in the 2nd and 8th
from the Räçi, 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.
49
Ch. 34. Yoga Karakas
1. O Brahmin, thus I have told you about the effects, derivable through Karakäìç. 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. Randhrs 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. Randhrs
lordship of Sürya and Candr is not evil.
8-10. Natural Benefics and Malefics. Guru and Çukr 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 Sürya, Çani and Maìgal. Full Candr, Budh, Guru and Çukr
are stronger in the ascending order. Weak Candr, Sürya, Çani and Maìgal are stronger (in
malefic disposition) in the ascending order. In revealing maleficence, due to rulership of
Kendras, Candr, Budh, Guru and Çukr 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 Räçis 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 Maìgal is
the Lord of Randhr Bhava, he will be helpful to auspicious Grahas. Çani, Budh and Çukr are
malefics. Auspicious are Guru and Sürya. The mere Yuti of Çani 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. Çukr is a direct (independent) killer. Çani etc.
will also inflict death, if associated with an adverse Grah (Çukr).
23-24. Grahas and Vrishabh Lagn. Guru, Çukr and Candr are malefics. Çani and Sürya are
auspicious. Çani will cause Raj Yog. Budh is somewhat inauspicious. The Guru group (Guru,
Candr and Çukr) and Maìgal will inflict death.
25-26. Grahas and Mithun Lagn. Maìgal, Guru and Sürya are malefics, while Çukr is the only
auspicious Grah. The Yuti of Guru with Çani is similar to that for Mesh Lagn. Candr is the
prime killer, but it is dependant on her association.
50
27-28. Grahas and Kark Lagn. Çukr and Budh are malefics, Maìgal, Guru and Candr are
auspicious. Maìgal is capable of conferring a full-fledged Yog and giving auspicious effects.
Çani and Sürya are killers and give effects, according to their associations.
29-30. Grahas and Simh Lagn. Budh, Çukr and Çani are malefics. Auspicious effects will be given by
Maìgal, Guru and Sürya. Gurus Yuti with Çukr (though, respectively, Kon and Kendr Lords)
will not produce auspicious results. Çani and Candr are killers, who will give effects, according
to their associations.
31-32. Grahas and Kanya Lagn. Maìgal, Guru and Candr are malefics, while Budh and Çukr are
auspicious. Çukrs Yuti with Budh will produce Yog. Çukr is a killer as well. Süryas role will
depend on his association.
33-34. Grahas and Tula Lagn. Guru, Sürya and Maìgal are malefics. Auspicious are Çani and Budh.
Candr and Budh will cause Raj Yog. Maìgal is a killer. Guru and other malefics will also
acquire a disposition to inflict death. Çukr is neutral.
35-36. Grahas and Vrischik Lagn. Çukr, Budh and Çani are malefics. Guru and Candr are
auspicious. Sürya, as well as Candr are Yog Karakas. Maìgal is neutral. Çukr and other
malefics acquire the quality of causing death.
37-38. Grahas and Dhanu Lagn. Only Çukr is inauspicious. Maìgal and Sürya are auspicious. Sürya
and Budh are capable of conferring a Yog. Çani is a killer, Guru is neutral. Çukr acquires killing
powers.
39-40. Grahas and Makar Lagn. Maìgal, Guru and Candr are malefics, Çukr and Budh are
auspicious. Çani will not be a killer on his own. Maìgal and other malefics will inflict death.
Surya is neutral. Only Çukr is capable of causing a superior Yog.
41-42. Grahas and Kumbh Lagn. Guru, Candr and Maìgal are malefics, while Çukr and Çani are
auspicious. Çukr is the only Grah, that causes Raj Yog. Guru, Sürya and Maìgal are killers.
Budh gives meddling effects.
43-44. Grahas and Meen Bhava. Çani, Çukr, Sürya and Budh are malefics. Maìgal and Candr are
auspicious. Maìgal and Guru will cause a Yog. Though Maìgal is a killer, he will not kill the
native (independently). Çani 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 Räçi, have to be estimated. Apart the effects, due to
Nabhash Yogas etc., should also be known, which I narrate, as under.
Ch. 35. Nabhash Yogas
1-2. O excellent of the Brahmins, explained below are 32 Nabhash Yogas, which have a total of
1800 different varieties. These consist of 3 Asraya Yogas, 2 Dala Yogas, 20 Akriti Yogas and 7
Sankhya Yogas.
3-6. Names of Nabhash Yogas. The 3 Asraya Yogas are Rajju, Musala and Nala Yogas. The 2 Dala
Yogas are Maal and Sarpa. The 20 Akriti Yogas are Gada, Sakat, Shringatak, Vihag, Hal, Vajr,
Kamal, Vapi, Yup, Shar, Shakti, Danda, Nisk, Koot, Chatr, Dhanushi (Chap), Ardh, Candr,
Chakr and Samudr Yogas. The 7 Sankhya Yogas are Vallaki, Daam, Paash, Kedara, Sool,
Yuga and Gola Yogas. Thus these are 32 in total.
7. Rajju, Musala and Nala Yogas. All the Grahas in Movable Räçis cause Rajju Yog. All the Grahas
in Fixed Räçis cause Musala Yog. All the Grahas in Dual Räçis 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
51
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 Räçis, commencing from
Lagn, Chakr Yog is formed. Samudr Yog is produced, if all Grahas occupy six alternative
Räçis, commencing from Dhan Bhava.
16-17. Sankhya Yogas. If all Grahas are in one Räçi, 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.
52
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 redlettered.
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. 36. Many Other Yogas
1-2. Benefic and Malefic Yogas. If there be a benefic in Lagn, Subh Yog is produced, while a
malefic in Lagn causes Asubh Yog. Benefics in both Vyaya and Dhan Bhava cause Subh Yog.
Malefics in both Vyaya and Dhan Bhava cause Asubh Yog. One born in Subh Yog will be
eloquent, charming and virtuous, while his counterpart will be sensuous, will do sinful ac ts and
will enjoy (swallow) others wealth.
3-4. Gaj Kesari Yog. Should Guru be in a Kendr from Lagn, or from Candr and be yuti with, or
receiving a Drishti from benefic, avoiding at the same time debilitation, combustion and
inimical Räçi, Gaj Kesari Yog is caused. One born in Gaj Kesari Yog will be splendourous,
wealthy, intelligent, endowed with many laudable virtues and will please the king.
53
5-6. Amal Yog. If there be exclusively a benefic in the 10th from Lagn, or Candr, Amal Yog exists.
Amal Yog will confer fame, lasting till Candr and stars exist and will make the native honoured
by the king, enjoy abundant pleasures, charitable, fond of relatives, helpful to others, pious and
virtuous.
7-8. Parvat Yog. Benefics in Kendras will produce Parvat Yog, as Yuvati and Randhr Bhava are
vacant, or are occupied by only benefics. One born in Parvat Yog will be wealthy, eloquent,
charitable, learned in Shastras, fond of mirth, famous, splendourous and be the leader of a city.
9-10. Kahal Yog. Should Bandhus Lord and Guru be in mutual Kendras, while Lagns Lord is
strong, Kahal Yog occurs. Alternatively Bandhus Lord, being in his own, or exaltation Räçi,
should be yuti with Karms Lord. In effect the native will be energetic, adventurous, charming,
endowed with a complete Army, consisting of chariots, elephants, horses and infantry and he
will Lord over a few villages.
11-12. Chamar Yog. If Lagns Lord is exalted in a Kendr and receives a Drishti from Guru, Chamar
Yog is formed. This Yog also occurs, if two benefics are in Lagn, or Dharm, or Karm, or Yuvati
Bhava. The effects of Chamar Yog are: the native will be a king, or honoured by the king, long
lived, scholarly, eloquent and versed in all arts.
13-14. Shankh Yog. If Lagns Lord is strong, while the Lords of Putr and Ari Bhava are in mutual
Kendras, then what is known, as Shankh Yog, is produced. Alternatively, if Lagns Lord along
with Karms Lord is in a Movable Rasi, while Dharms Lord is strong, Shankh Yog is obtained.
One born with Shankh Yog will be endowed with wealth, spouse and sons. He will be kindly
disposed, propitious, intelligent, meritorious and long-lived.
15-16. Bhairi Yog. If Vyaya, Tanu, Dhan and Yuvati Bhava are occupied, as Dharms Lord is strong,
the native obtains Bhairi Yog. Again another kind of Bhairi Yog is formed, if Çukr, Guru and
Lagns Lord are in a Kendr, while Dharms Lord is strong. The results of Bhairi Yog are: the
native will be endowed with wealth, wife and sons. He will be a king, be famous, virtuous and
endowed with good behaviour, happiness and pleasures.
17. Mridang Yog. If Lagns Lord is strong and others occupy Kendras, Konas, own Bhavas, or
exaltation Räçis, Mridang Yog is formed. The native concerned will be a king, or equal to a
king and be happy.
18. Shrinath Yog. If Yuvatis Lord is in Karm Bhava, while Karms Lord is exalted and yuti with
Dharms Lord, Shrinath Yog takes place. The native with Shrinath Yog will be equal to Lord
Devendra (god of gods).
19-20. Sharad Yog. Should Karms Lord be in Putr Bhava, while Budh is in a Kendr, as Sürya with
strength is in Simh, Sharad Yog is formed. This will again be obtained, if Guru, or Budh is in a
Kon to Candr, while Maìgal is in Labh Bhava. One born in either kind of Yog will obtain
wealth, spouse and sons, be happy, scholarly, dear to the king, pious and virtuous.
21-22. Matsya Yog. Benefics in Dharm and Tanu Bhava, mixed Grahas in Putr Bhava and malefics
in Bandhu and Randhr Bhava: this array of Grahas at birth will produce Matsya Yog. In effect
the native will be a Jyotishi, be a synonym of kindness, be virtuous, strong, beautiful, famous,
learned and pious.
23-24. Kurm Yog. If Putå, Ari and Yuvati Bhava are occupied by benefic Grahas identical with own
Bhava, or exaltation, or friendly Räçi, while malefics are in Sahaj, Labh and Tanu Bhava, in
own Bhava, or in exaltation, Kurm Yog is formed. The results of Kurm Yog are: the native will
be a king. be courageous, virtuous, famous, helpful, happy. He will be a leader of men.
25-26. Khadg Yog. Should there be an exchange of Räçis between the Lords of Dhan and Dharm
Bhava, as Lagns Lord is in a Kendr, or in a Kon, Khadg Yog is obtained. One with Khadg Yog
will be endowed with wealth, fortunes and happiness, be learned in Shastras, be intelligent,
mighty, grateful and skilful.
27-28. Lakshmi Yog. If Dharms Lord is in a Kendr identical with his Mooltrikon Räçi, or own Räçi,
or in exaltation, while Lagns Lord is endowed with strength, Lakshmi Yog occurs. The native
with Lakshmi Yog will be charming, virtuous, kingly in status, endowed with many sons and
abundant wealth. He will be famous and of high moral merits.
29-30. Kusum Yog. Çukr in a Kendr, Candr in a Kon along with a benefic and Çani in Karm Bhava:
these Grahas thus cause Kusum Yog for one born in a Fixed Räçi ascending. Such a native will
54
be a king, or equal to him, be charitable, will enjoy pleasures, be happy, prime among his race
men, virtuous and red-lettered.
31-32. Kalanidhi Yog. If Guru is placed in Dhan, or Putr Bhava and receives a Drishti from Budh
and Çukr, Kalanidhi Yog is caused. In effect the native will be virtuous, honoured by the kings,
bereft of diseases, be happy, wealthy and learned.
33-34. Kalpa Drum Yog. Note the following four Grahas: Lagns Lord , the dispositor of Lagns Lord
(a), the dispositor of the Grah a (b), the Naväìç dispositor of the Grah b. If all these are
disposed in Kendras and in Konas from Lagn, or are exalted, Kalpa Drum Yog exists. One with
Kalpa Drum Yog will be endowed with all kinds of wealth, be a king, pious, strong, fond of war
and merciful.
35-36. Trimurthi Yogas. Counted from Dhans Lord, if benefics occupy the 2nd, 12th and 8th, Hari
Yog is formed. If the 4th, 9th and 8th with reference to the Räçi, occupied by Yuvatis Lord, are
occupied by benefics, Hara Yog is obtainable. Brahma Yog is generated, if, counted from
Lagns Lord, benefics are in the 4th, 10th and 11th Räçis. One born in anyone of the said three
Yogas will be happy, learned and endowed with wealth and sons.
37. Lagn Adhi Yog. Should benefics be in Yuvati and Randhr Bhava, counted from Lagn and be
devoid of Yuti with and/or Drishti from malefics, Lagn Adhi Yog is produced, making one a
great person, learned in Shastras and happy.
38-39. Effects of Lagns Lords Division Dignities. Lagns Lord in Parijatäìç will make one happy, in
Vargottama will give immunity to diseases, in Gopuräìç will make one rich with wealth and
grains, in Simhasanäìç will make one a king, in Paravatäìç will make one a scholar, in
Devalokäìç will make one opulent and endowed with conveyances and in Iravatäìç will make
one famous and honoured by kings. (Vargottama indicates a Grah, occupying the same Räçi
and the same Naväìç)
Ch. 37. Candrs Yogas
1. If Candr with reference to Sürya is in a Kendr, ones wealth, intelligence and skill will be little, if
in a Panaphara, will be meddling, if in a Apoklima, will be excellent.
2-4. In the case of a day birth, if Candr, placed in its own Naväìç, or in a friendly Naväìç, receives a
Drishti from Guru, one will be endowed with wealth and happiness. One born at night time will
enjoy similar effects, if Candr is in its own Naväìç, or in a friendly Naväìç, receiving a Drishti
from Çukr. In a contrary situation, the Drishti from Guru, or from Çukr on Candr will make
one go with little wealth, or even without that.
5. Adhi Yog from Candr. If benefics occupy the 8th, 6th and 7th, counted from Candr, Adhi Yog
obtains. According to the strength of the participating Grahas, the native concerned will be
either a king, or a minister, or an Army chief.
6. Dhan Yog. Should all the (three) benefics be Upachaya, counted from Candr, one will be very
affluent. With two benefics, placed in the 3rd, the 6th, the 10th and the 11th, one will have
medium effects in regard to wealth. If a single benefic is there, the wealth will be negligible.
7-10. Sunaph, Anaph and Duradhar. If there is a Grah other than Sürya, in the 2nd from Candr,
Sunaph Yog is formed, if in the 12th from Candr, Anaph Yog is formed and, if in the 2nd and
12th from Candr, Duradhar Yog is caused. One with Sunaph Yog will be a king, or equal to a
king, endowed with intelligence, wealth, fame and self-earned wealth. One born in Anaph Yog
will be a king, be free from diseases, virtuous, famous, charming and happy. One born in
Duradhar Yog will enjoy pleasures, will be charitable and endowed with wealth, conveyances
and excellent serving force.
11-13. Kema Drum Yog. Excluding Sürya, should there be no Grah with Candr, or in the 2nd and/or
12th from Candr, or in a Kendr from Lagn, Kema Drum Yog is formed. One born in Kema
Drum Yog will be very much reproached, will be bereft of intelligence, learning, reduced to
penury and perils.
55
Ch. 38. Suryas Yogas
1. Vesi, Vosi and Abhayachari Yogas. Barring Candr, if a Grah among Maìgal etc. be in the 2nd
from Sürya, Vesi Yog is formed, if in the 12th from Surya, Vosi Yog is formed and if in both the
2nd and the 12th from Sürya, Ubhayachari Yog is caused.
2-3. Effects of Vesi, Vosi and Ubhayachari Yogas. One born in Vesi Yog will be even sighted,
truthful, long-bodied, indolent, happy and endowed with negligible wealth. One born with Vosi
Yog will be skilful, charitable and endowed with fame, learning and strength. The Ubhayachari
native will be a king, or equal to a king and be happy.
4. Benefics, causing Vesi, Vosi, or Ubhayachari Yogas, will give the above-mentioned effects, while
malefics will produce contrary effects.
Ch. 39. Raj Yog
1-2. O excellent of the Brahmins, I now narrate below the Raj Yogas, making one entitled to royal
honour. These were told to Parvati by Lord Shiva once upon a time, the gist of which is, as
follows.
3-5. Raj Yogas are to be known from the Karakäìç Lagn and the natal Lagn. On the one hand the
pair of Atma Karak and Putr Karak should be considered and on the other hand the natal
Lagns Lord and Putrs Lord should be taken into consideration. The effects, due to such
association, will be full, or a half, or a quarter, according to their strengths.
6-7. Maha Raj Yog. Should Lagns Lord and Putrs Lord exchange their Räçis, or, if Atma Karak and
Putr Karak (Char) are in Lagn, or in Putr Bhava, or in the exaltation Räçi, or in own Räçi, or in
own Naväìç, receiving a Drishti from a benefic, Maha Raj Yog is produced. The native so born
will be famous and happy.
8. If Lagns Lord and Atma Karak are in Tanu, Putr, or Yuvati Bhava, yuti with, or receiving a
Drishti from a benefic, a Raj Yog is formed.
9-10. Should there be benefics in the 2nd, the 4th and the 5th, counted either from Lagns Lord, or
from Atma Karak Räçi, one will become a king. Similarly malefics in the 3 rd and 6th from Lagns
Lord, or from Atma Karak Räçi will make one a king.
11. One will be related to royal circles, if Çukr is the Karakäìç, or in the 5th there from, or in Lagn,
or in Arudh Lagn, receiving a Drishti from, or yuti with Guru, or Candr.
12. Even, if a single Grah gives a Drishti to the natal Lagn, or Hora Lagn, or Ghatik Lagn, the
native will become a king.
13-14. If the Shad Vargas of Lagn are occupied, or receive a Drishti from one and the same Grah, a
Raj Yog is doubtlessly formed. Accordingly, if the Drishti is full, half, or one fourth, results will
be in order full, medium and negligible.
15. If the 3 Lagnas (natal, Hora and Ghatik) are occupied by Grahas in exaltation, or in own Räçi,
or, if the natal Lagn, the Dreshkan Lagn and the Naväìç Lagn have exalted Grahas, Raj Yog is
formed.
16. If Candr and a benefic are in the Arudh Lang, as Guru is in the 2nd from the natal Lagn and
both these places are receiving Drishtis from Grahas in exaltation, or Grahas in own Räçi,
there will be a Raj Yog.
17. If Lagn, Dhan and Bandhu Bhava are occupied by benefics, while a malefic is in Sahaj Bhava,
one will become a king, or equal to a king.
18. The native will be wealthy, if one among Candr, Guru, Çukr and Budh is exalted in Dhan
Bhava.
19. If Ari, Randhr and Sahaj Bhava are occupied by debilitated Grahas, as Lagns Lord is exalted, or
is in own Bhava and gives a Drishti to Lagn, there is a Raj Yog.
56
20. Again a Raj Yog is formed, if Aris, Randhrs and Vyayas Lords are in fall, or in inimical Räçis,
or in combustion, as Lagns Lord, placed in his own Räçi, or in its exaltation Räçi, gives a
Drishti to Lagn.
21. If Karms Lord, placed in his own Bhava, or in its exaltation Räçi, gives a Drishti to Lagn, a Raj
Yog is formed. Similar is the case, if benefics are in Kendras.
22. If the Atma Karak Grah is in a benefics Räçi/Naväìç, the native will be wealthy. If there are
benefics in Kendras from Karakäìç Lagn, he will become a king.
23. If the Arudh Lagn and Dar Pad are in mutual Kendras, or in mutual Sahaj/Labh Bhavas, or in
mutual Konas, the native will doubtlessly become a king.
24. If two, or all of Bhava, Hora, Ghatik Lagnas are receiving a Drishti from exalted Grahas, a Raj
Yog is formed.
25. If Bhava, Hora and Ghatik Lagnas, their Dreshkanas and Naväìças, or the said Lagnas and
their Naväìças, or the said Lagnas and their Dreshkanas receive a Drishti from a Grah, a Raj
Yog is formed.
26-27. If Arudh Pad is occupied by an exalted Grah, particularly Candr in exaltation, or by Guru
and/or Çukr (with, or without exaltation), while there is no Argala by a malefic, the native will
become a king. If the Arudh Pad is a benefic Räçi, containing Candr, while Guru is in Dhan
Bhava, the same effect will prevail.
28. Even, if one among Aris, Randhrs and Vyayas Lords, being in debilitation, gives a Drishti to
Lagn, there will be a Raj Yog.
29-31. The native will become a king, if a Grah, ruling Bandhu, Karm, Dhan, or Labh, gives a
Drishti to Lagn, while Sukr gives a Drishti to the 11th from Arudh Lagn, as Arudh Lagn is
occupied by a benefic. The same effect will be obtained, if a debilitated Grah gives a Drishti to
Lagn and is placed in Ari, or Randhr Bhava. Again similar result will prevail, if a debilitated
Grah, placed in Sahaj, or Labh Bhava, gives a Drishti to Lagn.
32. I now tell you of the Raj Yogas, based on the Grahas with different dignities and on the Drishtis
and Yutis of the Grahas.
33-34. Dharms Lord is akin to a minister and more especially Putrs Lord. If these two Grahas
mutually give a Drishti, the native will obtain a kingdom. Even, if these two are yuti in any
Bhava, or, if they happen to be placed in mutually 7th places, one born of royal scion will
become a king.
35. The native will attain a kingdom, if Bandhus Lord is in Karm Bhava and Karms Lord is in
Bandhu Bhava and, if these Grahas give a Drishti to Putrs and Dharms Lords.
36. If the Lords of Putr, Karm, Bandhu and Lagn are yuti in Dharm Bhava, one will become a ruler
with fame, spr eading over the four directions.
37. Should the Lord of Bandhu, or of Karm Bhava join either the Putrs Lord, or Dharms Lord, the
native will obtain a kingdom.
38. If Putrs Lord is in Lagn, Bandhu, or Karm Bhava, yuti with Dharms Lord, or Lagn Lord, the
native will become a king.
39. Should Guru be in his own Räçi identical with Dharm Bhava and yuti with either Çukr, or Putrs
Lord, the native will obtain royal status.
40. Two and a half Ghatis from midday, or from mid-night is auspicious time. A birth during such
an auspicious time will cause one to be a king, or equal to him.
41. Should Candr and Çukr be mutually in Sahaj and Labh Bhava and receiving Drishtis from each
other, while they are placed elsewhere, a Raj Yog is obtained.
42. Should Candr, endowed with strength, be Vargottäìç and receives a Drishti from four, or more
Grahas, the native will become a king.
43. One will become a king, if Lagn in Uttamäìç receives a Drishti from four, or more Grahas, out
of which Candr should not be one.
44. If one, or two, or three Grahas are in exaltation, one of a royal scion will become a king, while
another will be equal to a king, or be wealthy.
45. If four, or five Grahas occupy their exaltation Räçis, or Mooltrikon Räçis, even a person of base
birth will become king.
57
46. If six Grahas are exalted, the native will become emperor and will enjoy various kinds of royal
paraphernalia.
47. Even, if one among Guru, Çukr and Budh is in exaltation, while a benefic is in a Kendr, the
native will become a king, or be equal to him.
48. If all benefics are relegated to Kendras, while malefics are in Sahaj, Ari and Labh Bhava, the
native, though may be of mean descent, will ascend the throne.
Ch. 40. Yogas For Royal Association
1. If Karms Lord is yuti with, or receives a Drishti from the dispositor of Amatya Karak, or even, if
Karms Lord is yuti with, or receives a Drishti from Amatya Karak himself, the native will be a
chief in the kings court.
2. If Karm and Labh Bhava are devoid of malefic occupation and devoid of Drishti from a malefic,
while Labh Bhava receives a Drishti from its own Lord, the native will be a chief in the kings
court.
3. Should Amatya Karak and the dispositor of Atma Karak be together, the native will be endowed
with great intelligence and will be a kings minister. (Karakendr is interpreted here, as the
dispositor of Atma Karak. Similarly Amatyesa means the dispositor of Amatya Karak)
4. If Atma Karak is strong and is with a benefic, or Amatya Karak is in its own Bhava, or in
exaltation, one will surely become a kings minister.
5. There is no doubt in ones becoming a kings minister and famous, if Atma Karak is in Tanu, or
Putr, or Dharm Bhava.
6. If Atma Karak, or Amatya Karak is placed in a Kendr, or in a Kon, the native will beget royal
mercy, royal patronage and happiness thereof.
7. Should malefics be in the 3rd and the 6th from Atma Karak, or from Arudh Lagn, or in Sahaj and
Ari Bhava, one will become Army chief.
8. If Atma Karak is in a Kendr, or in a Kon, or in exaltation, or in its own Bhava and gives a Drishti
to Dharm’s Lord, the native will be a king ’s minister.
9. If the Lord of the Räçi, where Candr is placed becomes Atma Karak and, if this Lord is placed in
Tanu Bhava along with a benefic, the native will become a king’s minister at his advanced age.
10. Should the Atma Karak be in Putr, Yuvati, Karm, or Dharm Bhava and happen to be with a
benefic, one will earn wealth through royal patronage.
11. If the Arudh of Dharm Bhava happens to be itself the Janm Lagn, or, if Atma Karak is placed
in Dharm Bhava, the native will be associated with royal circles.
12. One will gain through royal association, if Labh Bhava is occupied by its own Lord and is devoid
of a Drishti from a malefic. The Atma Karak should at the same time be yuti with a benefic.
13. An exchange of Räçis between Karms Lord and Lagns Lord will make the native associated
with the king in a great manner.
14. If Çukr and Candr are in the 4th from Karakäìç Lagn, the native will be endowed with royal
insignia.
15. Should Lagns Lord, or the Atma Karak be yuti with Putrs Lord and be in a Kendr, or in a Kon,
the native will be a king, or minister.
Ch. 41. Combinations for Wealth
1. I now tell you of special combinations, giving wealth. One born to these Yogas will surely
become wealthy.
2. Yogas for Great Affluence (up to Sloka 8). Should a Räçi of Çukr be Putr Bhava and be occupied
by Çukr himself, while Maìgal is in Labh Bhava, the native will obtain great riches.
58
3. Should a Räçi of Budh be Putr Bhava and be occupied by Budh himself, as Labh Bhava is
occupied by Candr, Maìgal and Guru, the native will be very affluent.
4. Should Simh be Putr Bhava and be occupied by Sürya himself, as Çani, Candr and Guru are in
Labh Bhava, the native will be very affluent.
5. Should Sürya and Candr be in Labh Bhava, as Çani is in Putr Bhava identical with his own Bhava,
the native will be very affluent.
6. Should Guru be in Putr Bhava identical with his own Räçi, as Budh is in Labh Bhava, the native
will be very affluent.
7 If a Räçi of Maìgal happens to be Putr Bhava with Maìgal therein, while Çukr is in Labh Bhava,
the native will become very affluent.
8. If Kark happens to be Putr Bhava, containing Candr therein, while Çani is in Labh Bhava, the
native will become very affluent.
9. Yogas for Wealth (up to Sloka 15). Should Sürya be in Simh identical with Lagn and be yuti with,
or receiving a Drishti from Maìgal and Guru, one will be wealthy.
10. Should Candr be in Kark identical with Lagn and be yuti with, or receiving a Drishti from Budh
and Guru, one will be wealthy.
11. Should Maìgal be in Lagn identical with his own Räçi and be yuti with, or receiving a Drishti
from Budh, Çukr and Çani, the native will be rich.
12. Should Budhs Räçi be Lagn with Budh therein and should Budh be yuti with, or receiving a
Drishti from Çani and Guru, the native will be rich.
13. Should Guru be in Lagn identical with his own Räçi and be yuti with, or receiv ing a Drishti from
Budh and Mangal, the native will be rich.
14. If Çukr happens to be in Lagn identical with his own Räçi and be yuti with, or receiving a Drishti
from Çani and Budh, one will be wealthy.
15. If Çani is in his own Räçi identical with Lagn and receiving a Drishti from, or being yuti with
Maìgal and Guru, the native will be wealthy.
16. Other Qualified Grahas. Dharms Lord and Putås Lord are capable of bestowing wealth.
Similarly Grahas, yuti with Dharms Lord and/or Putrs Lord are capable of bestowing wealth.
There is no doubt, that these Grahas will give wealth during their Dasha periods.
17. The Yogas, mentioned above (up to Sloka 16) should be delineated after knowing favourable,
or unfavourable dispositions of the participant Grahas and their strength and weakness.
19. Effects of the Divisional Dignities of the Lords of Kendras. If the Lord of a Kendr is in
Parijatäìç, the native will be liberal, if in Uttamäìç, will be highly liberal, if in Gopuräìç, will
be endowed with prowess, if in Simhasanäìç, will be honourable, if in Paravatäìç, will be
valorous, if in Devalokäìç, will be head of an assembly, if in Brahmalokäìç, will be a sage and,
if in Iravatäìç, will be delighted and be celebrated in all quarters.
20-22. Effects of the Divisional Dignities of Putrs Lord. If Putrs Lord is in Parijatäìç, the native will
take to the branch of learning, befitting his race, if in Uttamäìç, will have excellent learning, if
in Gopuräìç, will receive world-wide honours, if in Simhasanäìç, will become a minister, if in
also Paravatäìç, will be endowed with Vedic Knowledge, if in Devalokäìç, will be a Karm Yogi
(performer of actions, worldly and religious rites), if in Brahmalokäìç, will be devoted to the
Lord and, if in Iravatäìç, will be pious.
23-27. Effects of the Divisional Dignities of Dharms Lord. If Dharms Lord is in Parijatäìç, the
native will visit holy places, if in Uttamäìç, has been visiting holy places in the past births and
he will do the same within this life-time, if in Gopuräìç, will perform sacrificial rites, if in
Simhasanäìç, will be mighty and truthful, conquerer of his senses and will concentrate only on
the Brahman, giving up all religions, if in Paravatäìç, will be the greatest of ascetics, if in
Devalokäìç, will be an ascetic, holding a cudgel (Lagudi), or he will be a religious mendicant,
that has renounced all mundane attachments and carrying three long staves, tied together, in
his right hand (Tridandin) and, if in Brahmalokäìç, will perform Aswamedh Yagya (Horse
Sacrifice) and will attain the state of Lord Indra, if in Iravatäìç, will be a synonym of Dharma,
or virtues just, as Lord Ram and Yudhishtira.
59
28. Lords of Kendras and Konas Related. The Kendras are known, as Vishnu Sthanas (Bhavas of
Lord Vishnu), while the Konas are called Lakshmi Sthanas. If the Lord of a Kendr establishes
a relationship with the Lord of a Kon, a Raj Yog is obtained.
(A sixth kind of relationship can also be extended in this context to Naväìç positions, though there
is no specific classic sanction for this. For example in the case of a Makar native Maìgal in the
Naväìç of Çukr and Çukr in the Naväìç of Maìgal will confer a superior Raj Yog. This form of
relationship will be equally superior, like the first 3 relationships, mentioned in the earlier
paragraph).
29-34 Effects of the Divisional Dignities of Related Lords of Kendras and Lords of Konas. If the
Lord of a Kendr and the Lord of a Kon, having a relationship, as indicated in Sloka 28, happen
to be in Parijatäìç, the native will be king and will protect men, if in Uttamäìç, will be an
excellent king, endowed with elephants, horses, chariots etc., if in Gopuräìç, will be a tiger of
kings, honoured by other kings and, if in Simhasanäìç, will be an emperor, ruling over the
entire earth. With the said Raj Yog relationship of the said Grahas in Simhasanäìç were born
Harish Candr, Manu, Bali, Agni Deva and many emperors. In the present Yuga so born is
Yudhishtira (Dharm Raj of Mahabharat). Salivahanas birth and that of others will also come
with this Yog. With such Lords, placed in Paravatäìç, Manu etc. were born. The Incarnations
of Lord Vishnu took place, when such Lords were placed in Devalokäìç. With such Lords,
placed in Brahmalokäìç, Lord Brahma was born and, placed in Iravatäìç, the Swayambhu
Manu was born. (Manu is the first of the 14 Manus, identified, as the second creator, who
produced the Prajapatis. To Manu the code of laws, Manu Smriti is ascribed).
Ch. 42. Combinations for Penury
1. O Lord, you have stated many Yogas, related to acquisition of wealth. Please tell me such Yogas,
causing utter poverty.
2. The native will be penniless, if Lagns Lord is in Vyaya Bhava, while Vyayas Lord is in Lagn
along with the Lord of a Marak, or receives a Drishti from such a Grah.
3. The native will be penniless, if Lagns Lord is in Ari Bhava, while Aris Lord is in Lagn, yuti with,
or receiving a Drishti from a Marak Lord.
4. Should Lagn, or Candr be with Ketu, while Lagns Lord is in Randhr Bhava, the person
concerned will be penniless.
5. If Lagns Lord along with a malefic is in Ari, Randhr, or Vyaya Bhava, while Dhans Lord is in an
enemys Räçi, or in debilitation, even a na tive of royal scion will become penniless.
6. If Lagns Lord is yuti with the Lord of Ari, Randhr, or Vyaya Bhava, or with Çani and, if Lagns
Lord is devoid of a Drishti from a benefic, the native will be penniless.
7. Should Putrs and Dharms Lords be, respectively, found in Ari and Vyaya Bhava and receive a
Drishti from Marak Grahas, the native will be penniless.
8. If malefics, excepting the Lords of Karm and Dharm Bhava, happen to be in Lagn, associated
with, or receiving a Drishti from Marak Grahas, one will become penniless.
9. Note the Grahas, that are ruling the Räçis, occupied by the Lords of Ari, Randhr and Vyaya
Bhava. If the said dispositors are in such evil Bhavas in turn and are associated with, or receive
a Drishti from malefics, the native will be miserable and indigent.
10. The Lord of the Naväìç, occupied by Candr, joining a Marak Grah, or occupying a Marak
Bhava, will make one penniless.
11. Should the Lord of the natal Lagn and that of the Naväìç Lagn be yuti with, or receive a Drishti
from Marak Grahas, one will be penniless.
12. If inauspicious Bhavas are occupied by benefics, while auspicious Bhavas are occupied by
malefics, the native will be indigent and will be distressed even in the matter of food.
60
13. A Grah, associated with one of the Lords of Ari, Randhr and Vyaya Bhava, being bereft of a
Drishti from the Lord of a Kon, will in its Dasha periods cause harm to the natives financial
aspects.
14. If the 8th/12th from Atma Karak, or Randhr/Vyaya Bhava receive a Drishti from the Atma
Karaks Naväìç Lord and the Lord of Janma Lagn, the native will be bereft of wealth.
15. The native will be a spendthrift, if the 12 th from Atma Karak receives a Drishti from the
dispositor of Atma Karak, or, if Vyaya Bhava receives a Drishti from the Lord of Lagn.
16-18. Now I tell you some Yogas for poverty along with conditions of their nullifications. Should
Mangal and Çani be together in Dhan Bhava, the native’s wealth will be destroyed. Should
Budh give a Drishti to Mangal and Çani in Dhan Bhava, there will be great wealth. There is no
doubt in it. Sürya in Dhan Bhava, receiving a Drishti from Çani, will cause penury, while, if
Sürya is in Dhan Bhava and does not receive a Drishti from Çani, riches and fame will be
obtained. The same effects (poverty) will be declared, if Çani is in Dhan Bhava, receiving a
Drishti from Sürya.
Ch. 43. Longevity
1. O Maharishi Parashar, you have dealt with combinations for wealth and poverty. Kindly detail
methods of ascertaining the life-span of human beings.
2-3. O Brahmin, for the benefit of mankind I narrate methods of ascertaining longevity. Knowing
that longevity is difficult even for gods. Many exponents have laid down various methods of
longevity calculations. Following is the summary of such schools of thought.
4-8. Pindayu. The Grahas contribute to longevity, according to their being in exaltation, or
debilitation and also based on their strengths and weaknesses and positions in Ashvini etc. and
in the various Räçis. First of all Pindayu is based on the positions of the Grahas. O Brahmin,
listen carefully to what I say: 19, 25, 15, 12, 15, 21 and 20 are the number of years, contributed
by the Grahas, from Sürya etc., when in exaltation. These are half of the above in debilitation.
And, if the Grahas are in between exaltation and debilitation, the rule of three process should
be used. Deduct the actual position of the Grah from its deep exaltation point. If the product is
less than 6 Räçis, deduct it again from 12 Räçis. The product concerned should be multiplied by
the number of years allotted to the Grah and divided by 12 to get the Grahs actual
contribution.
9. Rectifications. Excepting Çukr and Çani, the contributions, made by others, should be halved, if
they are eclipsed by Sürya. One third should be reduced, if the Grah is in its inimical Räçi. This
does not apply to the one in retrogression (see Vakra Charam).
10-11. Deductions for Grahas in the Visible Half of the Zodiac. Full, half, one third, one fourth, one
fifth and one sixth are the deductions of contributions, made by malefics, placed in the visible
half of the zodiac. Benefics in such cases lose only half of what malefics lose. Should there be
more than one Grah in a Bhava, the deduction, due to the strongest, will only prevail and not
deductions, due to other Grahas in that particular Bhava. Waning Candr is a benefic for this
purpose.
12-13. Malefics in Lagn. In case Tanu Bhava is occupied by malefics, adopt the following procedure.
Convert Lagns Sphuta into minutes of arc and multiply it by the years etc., contributed by the
occupant, and divide by 21600. The years etc. so arrived be deducted from the respective
contribution, which will be the net span, donated by the Grah. If there is benefics Drishti on
Lagn, containing malefics, then the loss is only half.
14-15. Lagns Contribution. The number of years, contributed by Lagn, will correspond to the
number of Räçis it gained (from Mesh), while the degrees Lagn has gained in the particular
Räçi will also correspondingly donate (30? = l year). If the Lagns Lord in the Naväìç is stronger
than Lagns Lord, then the contribution should be computed only based on the number of
Naväìças gained (from Mesh), otherwise the computation will be for the Räçi Lagn.
61
16-17. Nisargayu. O Brahmin, now I tell you about Nisargayu. 1, 2, 9, 20, 18, 20 and 50 are the years,
allotted to Candr, Maìgal, Budh, Çukr, Guru, Sürya and Çani from the period of birth.
18-19. Aìçayu. Now I will tell you about Aìçayu contributions by Lagn and Grahas. The years
correspond to the number of Naväìças, counted from Mesh. Multiply the longitude in question
by 108. If the product exceeds 12, expunge multiples of 12 and consider the final product in
Räçis, degrees etc., as years, months etc.
20-22. The same reductions, as per Pindayu, apply to Aìçayu as well; i.e. half for a combust Grah,
one third for inimical placement and the ones, due for placements in the half of the zodiac,
counted from the 12th backwards. Some scholars suggest further corrections for Aìçayu, viz. to
increase threefold the contribution of a Grah in exaltation, or in own Bhava and double the
contribution, if the contributor is in his own Naväìç, or in his own Dreshkan. If doubling and
trebling is warranted, only trebling be done. In case of reductions also only halving is to be
done, if both halving and reducing a third are required. That is how the final life-span of men
be understood.
23. Longevity for Other Living Beings. For other living beings as well such computations can be
made. The said figure should be multiplied by the figure, corresponding to its full span of life
and divided by the figure, corresponding to the full span of life for human beings.
24-29. Full Life Span of Various Living Beings. Now Ill tell you about the full life-span figures for
various living beings. Gods and sages enjoy endless life-span (in astronomical proportions, as
against ordinary mortals). The full life-span of eagles, owls, parrots, crows and snakes is one
thousand years. For falcon, monkey, bear and frog the full span of life is 300 years. Demons full
life-span is 150 years, while it is 120 for human beings, 32 for horses, 25 for donkeys and camels,
24 for oxen and buffaloes, 20 for peacocks, 16 for goats and rams. 14 for swans, 12 for cuckoo,
dog and dove, 8 for hens etc. and 7 for birds etc.
30-31. Choice of Longevity. I have narrated 3 different methods of longevity. Listen to me about
the choice among the three systems. According to which of the three, Lagn, Sürya, or Candr is
stronger than the other two, Aìçayu, Pindayu, or Nisargayu should be, respectively, chosen.
32. Doubtful Cases. If two among Lagn, Sürya and Candr gain equal strength, then longevity should
be worked out, as per both systems and the average of both should be considered. If all the
three are equally strong, the average of the three should be considered.
33-40. Other Clues to Longevity. O excellent of the Brahmins, I will now give you details of other
methods in the matter of longevity, as under. This is based on the positions of Lagns Lord,
Randhrs Lord, Çani, Candr, natal Lagn and Hora Lagn. These six are grouped into three
groups thus: the Lords of Lagn and of Randhr Bhava on the one hand, Çani and Candr on the
other hand and the natal Lagn and Hora Lagn on yet the other hand. Out of a group of two, if
the two are in Movable Räçis, long life is denoted. One in a Fixed Räçi and the other in a Dual
Räçi will also bestow long life. One in a Movable Räçi and the other in a Fixed Räçi will give
medium life. If both are in Dual Räçis, then again medium life will be obtained. Short life is
denoted, if one is in a Movable Räçi, as the other is in a Dual Räçi, or, if both are in Fixed
Räçis. The type of life, denoted by three, or two groups be only considered. If the three groups
denote different scales, then the one, indicated by the pair of natal Lagn and Hora Lagn should
be only considered. In case of three different indications, if Candr is in Lagn, or Yuvati Bhava,
then the one, indicated by the Çani-Candr pair will only come to pass.
41-44. Further Clarifications. If long life is denoted by all the said three groups, the span is 120
years, if by two groups, it is 108 years and, if only by one group it is 91 years. If medium life is
arrived at by three groups, it is 80 years, if indicated by 2 groups, it is 72 years and, if by one
group, it is 64 years. If short life is denoted by the said three groups, it is only 32 years, if
indicated by two groups, the life-span is 36 years and, if by one group, the life-span is 40 years.
These are rectified, as under.
45-46. Rectifications. If the contributor is in the beginning of a Räçi, his donation will be full and it
will be nil, if he is at the end of a Räçi. For intermediary placements rule of three process will
apply. Add the longitudes of the contributors and the sum so arrived at must be divided by the
number of contributors. The latest product should be multiplied by the number of basic years
and divided by 30. This will yield the net longevity.
62
47. Special Rule for Çani. Should Çani be a contributor, the class of longevity declines. Some
advocate contrarily an increase of class in this context. If Çani is in its own Räçi, or in
exaltation, change in class will not occur. Even, if he receives a Drishti from, or is yuti with only
a malefic, no change occurs.
48. Special Rule for Guru. If Guru is in Lagn, or in Yuvati Bhava and receives a Drishti from, or is
yuti with only benefics, the class of longevity will increase.
49-50. Increase and Fall in Class of Longevity. From very short life to short life, from short life to
medium life, from medium life to long life and from long life to extremely long life are the
increases in the classification of longevity, when Guru warrants an increase. The reverse is true,
if Çani warrants a fall in the span of life.
51. (Maitreya says) You have narrated various kinds of longevity computations. Please favour me
by denoting subtle classes thereof and poor and long life-spans.
52. (Maharishi Parashar replies) These are seven-fold, viz. Bal Risht, Yog Risht, short, medium,
long, super-natural (Divya) and immortality (Amritayu).
53-54. The life-span in Bal Risht is 8 years, in Yog Risht 20 years, in short, medium and long lives,
respectively, 32, 64 and 120 years. Super-natural life-span is 1000 years. Above this supernatural
life-span of 1000 years it is Amritayu, which can be acquired only by those, who deserve
it.
55. Limitless Longevity. Should Kark be Lagn with Guru and Candr therein, while Çukr and Budh
are in Kendras and others are in Sahaj, Ari and Labh Bhava, the native will obtain limitless
longevity.
56. Super-Natural Longevity. One having benefics in Kendras and/or Konas, while malefics are in
Sahaj, Ari and Labh Bhava will obtain super-natural life-span. Randhr Bhava in this case
should be one of the Räçis, owned by a benefic.
57. Living until the End of the Yuga. One born in Kark Lagn will live till the end of the Yuga, if
Guru is in a Kendr and happens to be in Gopuräìç, while Çukr is in a Kon and happens to be in
Paravatäìç.
58. Living the Life-Span of a Sage. Guru in Simhasanäìç, being in Lagn, Çani in Devalokäìç and
Maìgal in Paravatäìç. If these are so, one will enjoy the life-span, as due to a sage.
59. Good Yogas increase the life-span and bad Yogas decrease the same. Hence I tell you such
Yogas, as to know of full, medium and short span combinations.
60. If a Kendr contains a benefic, while Lagns Lord is yuti with, or receives a Drishti from a benefic,
or Guru in particular, the native will live a full span of life.
61. Should Lagns Lord be in a Kendr yuti with, or receiving a Drishti from Guru and Çukr, full lifespan
will result.
62. If at birth three Grahas are exalted, out of which the Lords of Lagn and Randhr Bhava are
inclusive, as Randhr Bhava is devoid of a malefic in it, full life-span will result.
63. Long life is denoted, if three Grahas are in Randhr Bhava, in exaltation, own, or friendly
divisions, while Lagns Lord is strong.
64. If Çani, or Lagns Lord is yuti with any exalted Grah, long life will result.
65. Long life will be enjoyed, if malefics are in Sahaj, Ari and Labh Bhava , while benefics are in
Kendras.
66. If Ari, Yuvati and Randhr Bhava are occupied by benefics, while malefics are in Sahaj and Labh
Bhava, full life-span will follow the birth.
67. If Randhrs Lord is friendly to Sürya, while malefics are in Ari and Vyaya Bhava, as Lagns Lord
is in a Kendr, the native will live the full span of life.
68. O excellent of the Brahmins, if a malefic is in Randhr Bhava, while Karms Lord is exalted, one
will be long -lived.
69. Long life will follow, if Lagn is a Dual Räçi, while Lagns Lord is in a Kendr, or in exaltation, or
in a Kon.
70. Should Lagn be a Dual Räçi, while two malefics are in a Kendr with reference to a strong Lagns
Lord, long life is indicated.
71-73. If the stronger among Lagns Lord and Randhrs Lord is placed in a Kendr, long life is
indicated and, if in a Panaphara, medium life is indicated, if in Apoklima, short life will come to
63
pass. According to Lagns Lord being friendly, neutral, or inimical to Sürya, long, medium, or
short life will result.
74. Should Maìgal and Sahajs Lord, or Randhrs Lord and Çani be combust, or be yuti with
malefics, or receive a Drishti from malefics, there will be short life.
75. If Lagns Lord is in Ari, Randhr, or Vyaya Bhava, yuti with malefics and devoid of Yuti with
and/or Drishti fr om a benefic, short life will come to pass.
76. If malefics are in Kendras, devoid of Yuti with, or a Drishti from benefics, while Lagns Lord is
not strong, only short life will result.
77. O excellent of Brahmins, if Vyaya and Dhan Bhava are occupied by malefics and devoid of a
Drishti from a benefic, or of Yuti with a benefic, the native will be short -lived.
78. If the Lords of Lagn and Randhr Bhava are bereft of dignities and strength, short life will come
to pass. If the Lords of Lagn and Randhr Bhava are helped by others, while being so, medium
life-span will come to pass.
Ch. 44. Marak Grahas
1. O Maharishi Parashar, you have mentioned a lot about longevity. Be kind enough to throw light
on Marakas, or killers.
2-5. O Brahmin, Sahaj and Randhr Bhava are the two Bhavas of longevity. The Bhavas, related to
death, are the 12 th from each of these, i.e. Dhan and Yuvati Bhava are Marak Bhavas.
3. Out of the two, Dhan Bhava is a powerful Marak Bhava. The Lords of Dhan and Yuvati Bhava,
malefics in Dhan and Yuvati Bhava and malefics, yuti with Dhans Lord and yuti with Yuvatis
Lord are all known, as Marakas. The major and sub-periods of these Grahas will bring death
on the native, depending on whether he is a long life, medium life, or short life person.
6-7. The Dasha of a benefic Grah, related to Vyayas Lord may also inflict death. End may descend
on the native in Randhrs Lords Dasha. The Dasha of a Grah, which is an exclusive malefic,
may also cause death.
9. Should Çani be ill-disposed and be related to a Marak Grah, he will be the first to kill in
preference to other Grahas.
10-14. O Brahmin, I tell you further about Marakas. Narrated earlier are three kinds of life-spans,
viz. short, medium and long. Short life is before 32 years, later on up to 64 it is medium life and
from 64 to 100 it is long life. Beyond 100 the longevity is called supreme. O excellent of the
Brahmins, it is impossible to decide upon longevity till the native is 20 years old. Till such year
the child should be protected by sacred recitations, religious offerings (of Ghé etc.) to
consecrated fire, as prescribed in the Vedas etc. and through medical treatments, for premature
death may descend on the child due to sins of father and mother, or of its own (in the previous
birth).
15-21. I further mention about the Marak Grahas. One born with short life combinations may face
death in the Dasha, denoted by Vipat star (3rd from the birth star), one of medium life may die
in the Dasha, denoted by Pratyak star (5th from the birth star). In the Dasha, denoted by Vadh
star (7th from the birth star), one with long life may obtain his end. The Dasha of the Lord of
the 22nd Dreshkan, or 23rd, or 3rd, or 5th, or 7th asterisms may also cause death. The Lords of the
2nd and the 12th, counted from Kark, may bring death. This is true, when Candr is a malefic. If
he happens to be a benefic, there will be diseases (not death). Death may come to pass in the
Dasha of Aris Lord and in the subperiods of Aris, Randhrs and/or Vyayas Lords. Should there
be many Marakas and, if these Marakas are strong, there will be diseases, miseries etc. in major
and sub-periods. Thus these are Marakas and are primarily related to bring death upon the
native. According to their dispositions there may be death, or difficulties.
22-24. Rahu and Ketu, as Marakas. If Rahu, or Ketu are placed in Tanu, Yuvati, Randhr, or Vyaya
Bhava, or happen to be in the 7th from a Marak Lord, or are placed with such a Grah, they
64
acquire powers of killing in their major, or sub-periods. For one born in Makar, or in Vrischik,
Rahu will be a Marak. Should Rahu be in Ari, Randhr, or Vyaya Bhava, he will give difficulties
in his Dasha periods. He will not, however, do so, if Rahu receives a Drishti from, or is yuti
with a benefic.
25-31. Sahaj Bhava and Death. O excellent of Brahmins, if Sürya, being with strength, is in Sahaj
Bhava, one will obtain his death, due to a king (legal punishments). Candr in Sahaj Bhava will
cause death, due to tuberculosis, while wounds, weapons, fire and thirst will cause death
through Maìgal in Sahaj Bhava. If Sahaj Bhava receives a Drishti from, or is occupied by Çani
and Rahu, death will be through poison, water, or fire, or fall from heights, or confinement.
Death will surely come to descend through insects, or leprosy, if Candr and Gulik occupy, or
give a Drishti to Sahaj Bhava. Budh, giving a Drishti to, or occupying Sahaj Bhava, will bring
death, followed by fever. Guru in Sahaj Bhava, or giving a Drishti to Sahaj Bhava, will cause
death by swelling, or tumours. Urinary diseases will cause death, if Çukr is in, or gives a Drishti
to Sahaj Bhava. Many Grahas, giving a Drishti to, or occupying Sahaj Bhava, will bring death
through many diseases.
32. If Sahaj Bhava is occupied by a benefic, death will be in an auspicious place (like a shrine) and,
if Sahaj Bhava is occupied by a malefic, death will be in sinful places. Mixed occupation of
Sahaj Bhava will yield mixed results with regard to the place of death.
33. Consciousness will prevail at the time of death, if Guru, or Çukr are placed in Sahaj Bhava. With
other Grahas in Sahaj Bhava there will be unconsciousness before death.
34. According to Sahaj Bhava being a Movable, a Fixed, or a Dual Räçi, death will be, respectively,
in a foreign place (other than native birth place), in ones own house, or on the way.
35-36. Occupants of Randhr Bhava. Note the occupant of Randhr Bhava. If it is Sürya, death will
be through fire, if Candr is in Randhr Bhava, through water, if Maìgal, through weapons, if
Budh, through fever, if Guru, through diseases, if Çukr, through hunger and, if Çani, through
thirst.
37. If Randhr Bhava is occupied by, or receives a Drishti from a benefic, while Dharms Lord is yuti
with a benefic, the native will die in a shrine. If Randhr Bhava is occupied by, or receives a
Drishti from a malefic, while Dharms Lord is yuti with a malefic, death will be in a place, other
than a shrine.
38-39. Fate of the Human Physical System. Should there be a benefics Dreshkan in Randhr Bhava
(22nd Dreshkan), the body will be burnt in fire (as prescribed in Shastras). If a malefics
Dreshkan happens to be in Randhr Bhava, the body will be thrown away in water. If the
Dreshkan in Randhr Bhava is owned by a mixed Grah, the dead body will only dry up. If the
Dreshkan in Randhr Bhava is a serpent Dreshkan, the body will be eaten away by animals,
crows etc.
40. Serpent Dreshkanas. The 2nd and 3rd Dreshkan in Kark, the initial one in Vrischik and the last
one in Meen are designated, as serpent Dreshkanas.
41-42. Pre-natal Abode. O excellent of Brahmins, the stronger of the two luminaries, Sürya and
Candr, occupying a Dreshkan of Guru, denotes the descent from the world of gods. If the
stronger of the luminaries occupies the Dreshkan of Çukr, or Candr, the descent is from the
world of the Manes, if the stronger of the two luminaries is in the Dreshkan of Sürya, or
Maìgal, the descent is from the world of Yama (world of the death) and, if in Dreshkan of
Budh, or Çani, the descent is from the hell.
43-45. Ascent after Death. According to the following Grahas in Vyaya, Yuvati, Ari, or Randhr
Bhava, the native will attain one of the different worlds after death: Guru heaven, Candr, or
Çukr the world of Manes, Maìgal and/or Sürya earth (rebirth), Budh and/or Çani hell. In case
the said Bhavas are not occupied, the native will go to the world, indicated by the stronger of
the Dreshkan Lords, related to Ari and Randhr Bhava. The relative Grahs exaltation etc. will
denote the high, medium and low status the native will obtain in the said world.
46. Other Grahas and Räçis, becoming Marakas, are being discussed in the chapter, related to
Dashas.
65
Ch. 45. Avasthas of Grahas
1. O Maharishi Parashar, you have earlier stated, that the Avasthas, or states of the Grahas are to
be considered in the context of the effects of the Grahas. Be so kind to tell me about this.
2. O excellent of Brahmins, various kinds of Avasthas of the Grahas have been expounded. Out of
these, I will give you the summary of Baal (infant) and other states of the Grahas.
3. Baal, Kumar, Yuv, Vriddh and Mrit Avastha (Baal Adi Avasthas). Infant, youthful, adolescent,
old and dead are the states of the Grahas, placed in the ascending order at the rate of six
degrees in odd Räçis. In the case of even Räçis this arrangement is in reverse order. (Vriddh –
Advanced, Mrit – In extremis)
4. Results. One fourth, half, full, negligible and nil are the grades of the results, due to a Grah in
infant, youthful, adolescent, old and dead Avasthas.
5. Awakening, Dreaming and Sleeping States. If a Grah is in its own Räçi, or in exaltation, it is said
to be in a state of awakening (alertness). In the Räçi of a friend, or of a neutral it is in dreaming
state, while in an enemys Räçi, or in debilitation it is in a state of sleeping.
6. According to a Grah, being in Awakening, Dreaming, or Sleeping states, the results, due to it will
be full, medium, or nil.
7. Other Kinds of States. There are nine kinds of other Avasthas, viz. Dipt, Swasth, Pramudit,
Shanta, Din, Vikal, Duhkhit, Khal and Kop.
8-10. If a Grah is in its exaltation Räçi, it is in Dipt Avastha, if in its own Räçi, it is in Swasth, if in a
great friends Räçi, it is in Pramudit, if in a friendly Räçi, it is in Shanta, if in a neutral Räçi, it is
in Din, if a Grah is yuti with a malefic, it is in Vikal, if is in an enemys Räçi, it is in Duhkhit, if in
a great enemys Räçi, it is in Khal and, if a Grah is being eclipsed by Sürya, it is in Kop.
Depending on such a state of the Grah, the Bhava, occupied by it will obtain corresponding
effects.
11-18. Yet other Avasthas. Lajjit, Garvit, Kshudhit, Trushit, Mudit and Kshobhit are the other
kinds of Avasthas, due to the Grahas. Placed in Putr Bhava, if a Grah is associated with Rahu,
or Ketu, or with Sürya, Çani, or Maìgal, it is in Lajjit Avastha. If a Grah is in exaltation, or in
Mooltrikon, it is Garvit. If a Grah is in an enemys Räçi, or yuti with an enemy, or receives a
Drishti from an enemy, or even, if a Grah is yuti with Çani, the Avastha is Kshudhit. If a Grah
is in a watery Räçi and receives a Drishti from a malefic, but does not receive a Drishti from a
benefic, the Avastha is called Trushit. If a Grah is in a friendly Räçi, or is yuti with, or receives
a Drishti from a benefic, or is yuti with Guru, it is said to be in Mudit Avastha. If a Grah is yuti
with Sürya and receives a Drishti from, or is yuti with a malefic, or receives a Drishti from an
enemy, it is said to be in Kshobhit. The Bhavas, occupied by a Grah in Kshudhit, or in
Kshobhit, are destroyed.
19-23. The learned should estimate the effects, due to a Bhava, in the manner, cited above, after
ascertaining the strength and weakness. Weak Grahas cause reduction in good effects, while
stronger ones give greater effects. If a Grah, posited in Karm Bhava, is in Lajjit, Kshudhit
Avastha, or Kshobhit Avastha, the person will always be subjected to miseries. If a Grah in
Putr is in Lajjit, there will be destruction of progeny, or there will be only one surviving child.
Surely the wife of the native will die, if there is a Grah in Yuvati in Kshobhit, or in Trushit
Avastha.
24-29. Effects of Garvit, Mudit, Lajjit, Kshobhit, Kshudhit and Trushit Avastha. A Grah in Garvit
Avastha will cause happiness through new houses and gardens, regalhood, skill in arts, financial
gains at all times and improvement in business. A Grah in Mudit Avastha will give residences,
clothes, ornaments, happiness from lands and wife, happiness from relatives, living in royal
places, destruction of enemies and acquisition of wisdom and learning. A Grah in Lajjit will
give aversion to God, loss of intelligence, loss of child, interest in evil speeches and listlessness
in good things. A Grah in Kshobhit will give acute penury, evil disposition, miseries, financial
debacles, distress to feet and obstruction to income, due to royal wrath. A Grah in Kshudhit
will cause downfall, due to grief and passion, grief on account of relatives, physical decline,
troubles from enemies, financial distress, loss of physical strength and an eclipsed mind, due to
66
miseries. A Grah in Trushit Avastha will cause diseases through association with females,
leading over wicked deeds, loss of wealth, due to ones own men, physical weakness, miseries,
caused by evil people and decline of honour.
30-37. Calculation of Shayan Adi Avasthas. Now I will tell you of the Avasthas, viz. Shayan,
Upavesan, Netrapani, Prakash, Gaman, Agaman, Sabh, Agam, Bhojan, Nritya Lips, Kautuk
and Nidr and the Chesthas of such Avasthas. Note the number of the star, occupied by the
Grah, for which an Avastha is to be calculated. Multiply tha t number by the number, denoted
by the Grah (Sürya 1 to Çani 7). The figure so arrived at should again be multiplied by the
number of the Naväìç, where the Grah is in. Add to this the number of the birth asterism
(ruling star, the one, occupied by Candr), the number of Ghatis of birth and the number of
Räçis, Lagn gained from Mesh (Mesh 1, Vrishabh 2 and so forth). This figure should be divided
by 12 and the remainder will indicate the corresponding Avastha of the Grah. The sub-state in
the said Avastha can be found out in the following way. Multiply the figure (Sayan 1 to Nidr
12), denoted by the Avastha concerned, by the same figure and increase it by the figure,
denoted by the Anka value for the first syllable of the natives personal name. Divide the
product so obtained by 12. The remainder thereof should be further increased by constant
additives of the Grahas in the following way: Sürya 5, Candr 2, Maìgal 2, Budh 3, Guru 5, Çukr
3, Çani 3, Rahu (Ketu) 4. The product so arrived at should be divided by 3. In the process of
calculation, if it happens, that the remainder is 1, it is Drishti, if 2, it is Chesht and, if 0, it is
Vichesht.
Notes. Shayan Adi are of supreme importance, as compared to the other kinds of Avasthas.
In place of Naväìç, given above, some translators interpret the word Aäç, as degree, occupied by
the Grah, which is obviously not correct. In this connection the readers attention is drawn to
Balabhadrs Hora Ratna, Ch. 3, wherein the author, Balabhadr himself, gives an example for
Sürya, be ing in the 7th Naväìç of Simh and thus he considered only 7, as multiplier. He quotes
Adhibhut Sagara, as his authority for calculation of Sayan Adi.
Agaman Avastha is known, as Gamanechch by some exponents.
Anka value is 1 for a, ka, cha, òa, dha, bha and va, 2 for i, kha, ja, ¨òha, na, ma and ña, 3 for u, ga,
jha, ta, pa, ya and ça, 4 for e, gha, öa, tha, pha, ra and sa, 5 for o, ca, öha, da, ba, la and ha.
38-39. Effects of Chesht etc. If the sub-state is Drishti in an Avastha, the results, being stated for the
Avastha, will be medium, the effects will be full in Chesht and negligible in Vichesht. The good
and bad effects of Grahas should be deciphered, based on the strength and weakness of the
Grahas. In exaltation the Grahas reveal effects in a pronounced manner, due to Avasthas.
40-51. Effects of Suryas Avasthas. If Sürya is in Sayan Avastha, the native will incur digestive
deficiency, many diseases, stoutness of legs, bilious vitiation, ulcer in the anus and heart
strokes; if in Upavesan, will suffer poverty, will carry loads, will indulge in litigations, be hardhearted,
wicked and will lose in his undertakings; if is in Netrapani, will always be happy, wise,
helpful to others, endowed with prowess and wealth, very happy and will gain royal favours; if
in Prakash, will be liberal in disposition, have plenty of wealth, be a significant speaker in the
assembly, will perform many meritorious acts, be greatly strong and endowed with charming
beauty; if in Gaman, will be disposed to live in foreign places, be miserable, indolent, bereft of
intelligence and wealth, be distressed, due to fear and will be short-tempered; if in Agaman,
will be interested in others wives, be devoid of his own men, be interested in movements and
skilful in doing evil deeds, be dirty, ill-disposed and will be a talebearer; if in Sabh, will be
disposed to help others, be always endowed with wealth and gems, be virtuous, endowed with
lands, new houses and robes, be very strong, very affectionate to his friends and very kindly
disposed; if in Agam, will be distressed, due to enemies, fickle-minded, evil-minded, emaciated,
devoid of virtuous acts and intoxicated with pride; if in Bhojan, will experience pains in joints,
will lose money on account of others females, will have strength, declining off and on, be
untruthful, will incur head-aches, eat remnant food and will take to bad ways; if in Nritya Lips,
will be honoured by the learned, be a scholar, will have knowledge of poetry etc. and will be
adored by kings on the earth; if is Kautuk, will always be happy, will be endowed with Vedic
Knowledge and will perform Yagyas, will move amidst kings, have fear from enemies, will be
charming-faced and be endowed with knowledge of poetry; if in Nidr, will have a strong
67
tendency towards being drowsy, will live in foreign (distant) places, will incur harm to his wife
and will face financial destruction. Sürya in Upavesan will make one an artisan, black in
complexion, devoid of learning and miserable. One will serve others. In Netrapani there will be
all kinds of happiness, if Sürya is in Putå, Dharm, Karm, or Yuvati. In other Bhavas Netrapani
of Sürya will give eye diseases and enmity with all. If Sürya is in Prakash, the native will be
meritorious, religious and liberal, will enjoy pleasures, be equal to a prince and will enjoy the
status of Kuber, the God of wealth. However, the Prakash of Sürya, placed in Yuvati, or Putr
will cause loss of the first child and will produce many litigations. If Sürya is in Gaman, the
native will incur disease of the feet and will be very mean. If in Agaman, Sürya in Vyaya, or in
Yuvati will destroy progeny and will give very limited wealth. If in Agam, Sürya will give many
miseries, an ugly appearance and foolishness. However, he will give wealth. Sürya in Bhojan in
Dharm will cause many hindrances to spiritual and religious undertakings. In other Bhavas
Sürya in Bhojan will cause head and ear diseases, apart from joint pains. Though Maharishi
Parashar states, that the native with Sürya in Kautuk Avastha will have fear from enemies, Bal
Bhadr exempts such evil effect for the Ari Bhava position. Sürya in Kautuk in other Bhavas
will give a number of daughters, two wives, itch, excellence, liberality etc. If Sürya is in Nidå ,
the native will be predisposed to incur piles and elephantiasis, will experience a lack of peace
and he will be liable to lose his first child.
52-63. Effects of Candrs Avasthas. If Candr is in Sayan, the native will be honourable, sluggish,
given to sexual lust and he will face financial destruction; if in Upavesan, will be troubled by
diseases, be dull-witted, not endowed with mentionable wealth, will be hard-hearted, will do
unworthy acts and will steal others wealth; if in Netrapani, will be troubled by great diseases
(long lasting in nature), be very garrulous, wicked and will indulge in bad deeds. Should Candr
be in Prakash, the native will be famous in the world, will have his virtues exposed through
royal patronage, will be surrounded by horses, elephants, females and ornaments, will visit
shrine s. If Candr is in Gaman with decreasing rays, the native will be sinful, cruel and always
troubled by afflictions of sight. If Candr is in Gaman with increasing rays, the native will be
distressed, due to fear. If Candr is in Agaman, the native will be honourable, will suffer
diseases of the feet, will secretly indulge in sinful acts, will be poor and devoid of intelligence
and happiness; if in Sabh, will be eminent among men, honoured by kings and kings of kings,
will be very beautiful, will subdue the passion of women and will be skilful in sexual acts, will
be virtuous; if in Agam, will be garrulous and virtuous and, if the said Candr is of dark
fortnight, the native will have two wives, he will be sick, highly wicked and violent; if in Bhojan,
will be endowed with honour, conveyances, attendants, social status, wife and daughters,
provided Candr is Full Purna; if in Bhojan and is of dark fortnight, auspicious effects will fail to
come; if in Nritya Lips and is endowed with (fortnightly) strength, will be strong, will have
knowledge of songs and will be a critic of beauty of things; if in Nritya Lips and of dark
fortnight, i.e. not endowed with strength, the person will be sinful; if in Kautuk, the native will
attain kingship, lordship over wealth and skill in sexual acts and in sporting with harlots. Should
waxing Candr, being yuti with Guru, be in Nidr, the native will be quite eminent. If waxing
Candr is in Nidr, but devoid of Gurus Yuti, the native will lose his wealth on account of females
and female jackals will be crying around his abode (as though it were a cemetery).
64 75. Effects of the Avasthas of Maìgal. If Maìgal is in Sayan, the native will be troubled by
wounds, itch and ulcer. If Maìgal is placed in Upavesan, the native will be strong, sinful,
untruthful, eminent, wealthy and bereft of virtues. If Maìgal is placed in Lagn and happens to
be in Netrapani, there will be penury; if placed in other Bhavas, Netrapani will confer rulership
of a city. Should Mangal be in Prakash, the native will shine with virtues and will be honoured
by the king. Mangal in Prakash in Putr will cause loss of children and of wife. If Maìgal is in
Prakash in Putr and happens to be there with Rahu, a severe (positional) fall will descend on
the native. Should Mangal be in Gaman, the native will be always roaming, will have fear of
multiple ulcers, will incur misunderstandings with females, will be afflicted by boils, itches etc.
and will incur financial decline. If Maìgal happens to be in Agaman Avastha, the native will be
virtuous, endowed with precious gems, will adore a sharp sword, will walk with the gait of an
elephant, will destroy his enemies and will remove the miseries of his people. If Maìgal is
68
placed in Sabh and happens to be in exaltation, the native will be skilful in conducting wars,
will hold the flag of righteousness aloft and will be wealthy; if Maìgal happens to be in Sabh in
Putr, or Dharm, the native will be bereft of learning; if Maìgal is in Sabh in Vyaya,
childlessness and no wife and no friends will result; if Maìgal is in other Bhavas in Sabh, the
native will be a scholar in a kings court (poet laureate), be very wealthy, honourable and
charitable. If Maìgal is in Agam, the native will be devoid of virtues and good deeds, will be
distressed by diseases, will acquire diseases of the root of the ears (Karan Mularogam &
Padamulam Urumulam etc.) and severe gout pains, will be timid and will befriend evil lot. If
Mangal is with strength, while in Bhojan Avastha, the native will eat sweet-food; if devoid of
strength, will indulge in base acts and be dishonourable. If Maìgal is in Nritya Lips, the native
will earn wealth through the king and will be endowed with fullness of gold, diamonds and
corals in his house; if in Kautuk, will be curious in disposition and will be endowed with friends
and sons; if in Kautuk and simultaneously exalted, will be honoured by the king and the
virtuous and will be virtuous himself; if in Nidå, will be short-tempered, devoid of intelligence
and wealth, will be wicked, fallen from virtuous path and troubled by diseases. Should Maìgal
be in Upavesan in Lagn, the native will be extremely sinful and he will incur several diseases,
will be indigent and not peaceful. If Upavesan occurs for Maìgal in Dharm, the native will lose
his whole wealth apart from his wife and progeny. Maìgal in Netrapani in Lagn will give
poverty and will destroy the natives wife and progeny; if Maìgal is in Netrapani in other
Bhavas, this confers on the native all kinds of wealth and happiness from wife and children.
The Dhan, or Yuvati position of Maìgal in Netrapani will cause fear from lions and snakes
apart from giving earnings from lands. Furthermore the natives wife will predecease him.
Should Maìgal be in Prakash in Putr, or in Yuvati, the native will lose his wife and all children.
If Maìgal is placed in Putr in Prakash and is yuti with Çani, the native will kill cows. Should
Maìgal be in Gaman in Lagn, the native will be active in his assignments, will incur diseases of
the joints, burning pains in the eyes and will obtain dental afflictions and the like, he will have
fear from dogs and will adore the guise of a female. In other Bhavas Maìgal in Gaman will
bring royal favours, leadership and luxuries of life. Maìgal in Agaman will cause piles and
diseases of the rectum. If Maìgal is in Bhojan, or in Sayan in Putr, or in Randhr, there will be
untimely death for the native. In other Bhavas Bhojan of Maìgal will confer wealth. Should
Maìgal be in Nritya Lips and happens to be in Lagn, Dhan, Yuvati, or Karm, the native will
receive all kinds of happiness; there will be miseries in abundance, if Maìgal is in Nritya Lips
and placed in Randhr, or Dharm, apart from incurring untimely death. In other Bhavas Nritya
Lips of Maìgal will make the native akin to Kuber. Maìgal in Yuvati, or in Dharm in Kautuk
will give several diseases and death of the first child and wife. In other Bhavas Kautuk will
confer scholarship, various kinds of wealth, two wives and more female children. In Nidr
Maìgal in Lagn, Dhan, Sahaj, Dharm, Karm, or Labh will give scholarship, foolishness and
poverty. Putr, or Yuvati placement of Maìgal in Nidr will give many miseries and many male
children. Should Rahu join Maìgal in Nidr in any Bhava, the native will have many wives, be
miserable and will suffer from some diseases on the surface of the feet.
76-86. Effects of Budh’s Avasthas. Should Budh in Sayan be in Lagn, the native will be lame and
will have reddish eyes (like the black bee); if Budh is in Sayan in other Bhavas, the native will
be addicted to licentious (disregarding certain rules) pleasures and be wicked. If Budh is in
Upavesan in Lagn, the native will possess (the seven principle) virtues; if Budh in Upavesan is
in Lagn, receiving a Drishti from a malefic, or Drishtis from malefics, or is yuti with malefics,
penury will result; if Budh in Upavesan is in Lagn, receiving a Drishti from a benefic, or
Drishtis from benefics, or is yuti with benefics, financial happiness will follow. If Budh is in
Netrapani, the native will be devoid of learning, wisdom, well wishers and satisfaction, but he
will be honourable; if Budh is in Putr in Netrapani, the subject will be bereft of happiness from
wife and sons, will be endowed with (more) female children and will gain abundant finance
through royal patronage. If Budh is in Prakash, the native will be charitable, merciful and
meritorious, he will cross the boundaries of ocean in respect of many branches of learning, he
will be endowed with the great faculty of discrimination and will destroy evil people; if in
Gaman, will visit the courts of kings on many occasions and Goddess Lakshmi will dwell in his
69
abode; if in Agaman, the same effects, due to his being in Gaman, will fructify; if in Sabh and
happens to be in exaltation, will be affluent and meritorious at all times, will be equal to Kuber,
or will be a king, or a minister, will be devoted to Lord Vishnu and Lord Shiva, will be virtuous
and will attain full enlightenment. Should Budh be in Agam, the native will serve base men and
will gain wealth thereby, will have two sons and one fame bringing daughter. If Budh is in
Bhojan, the native will face financial losses through litigations, will physically lose on account
of fear from the king, will be fickle-minded and will be bereft of physical and conjugal felicity;
if in Nritya Lips, will be endowed with honour, conveyances, corals (gems etc.), sons, friends,
prowess and recognition in assembly, due to his scholarship; if Budh in Nritya Lips Avastha is
in a malefics Räçi, the native will be addicted to prostitutes and will long for licentious
pleasures. If Budh is in Kautuk in Lagn, the native will be skilful in music; if Budh is in Yuvati,
or Randhr with Kautuk, the native will be addicted to courtezans; if Budh in Kautuk is placed
in Dharm, the native will be meritorious and attain heavens after death. If Budh is in Nidr, the
native will not enjoy comfortable sleep, will be afflicted by neck, or neck joint Samadhi
diseases, will be devoid of co-born, afflicted by miseries galore, will enter into litigations with
his own men and will lose wealth and honour.
87-98. Effects of Guru’s Avasthas. If Guru is in Sayan, the native will be strong, but will speak in
whispers, he will be very tawny in complexion, will have prominent cheeks and will have fear
from enemies; if in Upavesan, will be garrulous and very proud, will be troubled by the king
and enemies and will have ulcers on the feet shanks, face and hands; if in Netrapani, will be
afflicted by diseases, be devoid of wealth, fond of music and dances, libidinous, tawny in
complexion and will be attached to people of other castes; if in Prakash, will enjoy virtues, will
be happy, splendourous and will visit holy places, devoted to Lord Kåñëa; if Guru in Prakash is
exalted, will attain greatness among men and will be equal to Kuber; if in Gaman, will be
adventurous, happy on account of friends, scholarly and endowed with Vedic learning and with
various kinds of wealth; if in Agaman, serving force, excellent women and the goddess of
wealth will never leave the natives abode; if in Sabh, will attain comparability with Guru (God
of speech) in the matter of speech, will be endowed with superior corals, rubies and wealth, will
be rich with elephants, horses and chariots and will be supremely learned; if in Agam, will be
endowed with various conveyances, honours, retinue (many persons will take good care of
him), children, wife, friends and learning, will be equal to a king, extremely noble, fond of
literature and will take to the path of the virtuous; if in Bhojan, will always beget excellent food
and horses, elephants and chariots, while Lakshmi, the Goddess of Wealth, will never leave his
house; if in Nritya Lips, will receive royal honours, be wealthy, endowed with knowledge of
moral law Dharma and Tantra, will be supreme among the learned and be a great grammarian;
if in Kautuk, will be curious in disposition, very rich, will shine, like Sürya in his circles, be
exceedingly kind, happy, honoured by the kings, endowed with sons, wealth and just
disposition, will be ve ry strong and he will be a scholar in the kings court; if in Nidr, will be
foolish in all his undertakings, will suffer irredeemable penury and will be devoid of righteous
acts.
99-110. Effects of Çukr’s Avasthas. If Çukr is in Sayan, the native, although strong, will incur dental
disease, he will be very short-tempered, bereft of wealth, will seek union with courtesans and
be licentious; if in Upavesan, will be endowed with a multitude of nine gems (Navamin Vraja)
and golden ornaments, be ever happy, will destroy enemies and will be honoured by the king,
will have highly increased honours; if in Netrapani in Lagn, Yuvati, or Karm, there will be loss
of wealth on account of afflictions of the sense of sight (heavy medical expenses, due to severe
eye diseases); if Netrapani occurs, when Çukr is in other Bhavas, the native will own large
houses. Should Çukr be in Prakash in its own Räçi, in its exaltation Räçi, or in a friendly Räçi,
the native will sport, like a lofty elephant, will be equal to a king and be skilful in poetry and
music. If Çukr is in Gaman, the native will not have a long-living mother, will lament over
separation from his own people and will have fear from enemies; if in Agaman, will command
abundant wealth, will undertake to visit superior shrines, will be ever enthusiastic and will
contract diseases of the hand and foot; if in Sabh, will earn eminence in the kings court, will be
very virtuous, will destroy enemies, be equal to Kuber in wealth, will be charitable, will ride on
70
horses and will be excellent among men; if in Agam, there will be no advent of wealth, but
there will be troubles from enemies, separation from children and relatives, diseases and lack of
pleasures from the wife. Should Çukr be in Bhojan, the native will be distressed, due to hunger,
diseases and many kinds of fear from enemies; if Çukr is in Kanya in Bhojan, the native will be
very rich and will be honoured by scholars. If Çukr is in Nritya Lips, the native will be skilful in
literature and intelligent, will play musical instruments, like lute, tabla etc., be meritorious and
very affluent; if in Kautuk, will be equal to Lord Indra, will attain greatness in the assembly, be
learned and will have Lakshmi always dwelling in his abode; if in Nidr, will be interested in
serving others, will blame others, be heroic, garrulous and will be wandering all over the earth.
111-122. Effects of Çani’s Avasthas. If Çani is in Sayan, the native will be troubled by hunger and
thirst, will incur diseases in boyhood and later on he will become wealthy; if in Upavesan, will
be troubled greatly by enemies, will contract dangers, will have ulcers all over the body, will be
self-respected and will be punished by the king; if in Netrapani, will be endowed with a
charming female, wealth, royal favour and friends, will have knowledge of many arts and will
be an eloquent speaker; if in Prakash, will be very virtuous, very wealthy, intelligent, sportive,
splendourous, merciful and devoted to Lord Shiva; if in Gaman, will be very rich and endowed
with sons, will grab enemys lands and will be a scholar at royal court; if in Agaman, will be akin
to a donkey (foolish) and bereft of happiness from wife and children, will always roam pitiably
without anybodys patronage; if in Sabh, the native will have surprising possessions of abundant
precious stones and gold, will be endowed with great judicial (political) knowledge and will be
extremely brilliant; if in Agam, will incur diseases and will not be skilful in earning royal
patronage; if in Bhojan, will enjoy tastes of food, will be weak-sighted and will be fickleminded,
due to mental delusion; if in Nritya Lips, will be righteous, extremely opulent,
honoured by the king and brave, heroic in the field of war; if in Kautuk, will be endowed with
lands and wealth, will be happy, endowed with pleasures through charming females and
learned in poetry, arts etc.; if in Nidr, will be rich, endowed with charming virtues and valorous,
will destroy even fierce enemies and will be skilful in seeking pleasures through harlots.
123-134. Effects of Rahu’s Avasthas. If Rahu is in Sayan, the native will experience miseries in
abundance, but, if Rahu in Sayan is placed in Vrishabh, Mithun, Kanya, or Mesh, the native
will be endowed with wealth and grains. If Rahu is in Upavesan, the native will be distressed,
due to ulcers, will be endowed with royal association, be highly honourable and ever devoid of
financial happiness; if in Netrapani, will be troubled by eye diseases, will have fear from wicked
people, snakes and thieves and will incur financial decline; if in Prakash, will acquire a high
position, will perform auspicious acts and will obtain elevation of his financial state, will be
highly virtuous, a chief in the kings court, charming, like freshly formed clouds (that will cause
soon rain) and will be very prosperous in foreign places; if in Gaman, will be endowed with
numerous children, be scholarly, wealthy, charitable and honoured by the king; if in Agaman,
will be very irritable, bereft of intelligence and wealth, crooked, miserly and libidinous; if in
Sabh, will be scholarly, miserly and endowed with many virtues, wealth and happiness; if in
Agam, will be always mentally distressed, will have fear from enemies and litigations with
enemies, be bereft of his own men, will face financial destruction and will be crafty and
emaciated; if in Bhojan, will be distressed without food and dull-witted, will not be bold in his
acts and will be bereft of conjugal and progenic happiness; if in Nritya Lips, will contract a
serious disease, which seems difficult to subdue, will have afflicted eyes and will have fear from
enemies, will decline financially and righteously; if in Kautuk, will be devoid of a position
(place), be interested in others females and will steal others wealth; if in Nidr, will be a
repository of virtues, will be endowed with wife and children, be bold, proud and very affluent.
135-146. Effects of Ketu’s Avasthas. If Ketu is in Sayan in Mesh, Vrishabh, Mithun, or Kanya, there
will be plenty of wealth; if Ketu is in Sayan in other Räçis, increased diseases will follow. If
Ketu is in Upavesan, the native will suffer from ulcers and will have fear from enemies, windy
diseases, snakes and thieves. Should Ketu be in Netrapani, the native will contract eye diseases
and will have fear from wicked people, snakes, enemies and people of royal family. If Ketu is in
Prakash, the native will be wealthy and righteous, will live in foreign places, be enthusiastic and
genuine and will serve the king; if in Gaman, will be endowed with many sons and abundant
71
wealth, be scholarly, virtuous, charitable and excellent among men; if in Agaman, will incur
many diseases, will face loss of wealth, will hurt (others) with his teeth (Danta Ghatin), be a
tale bearer and will blame others; if in Sabh, will be garrulous, very proud, miserly, licentious
and skilful in evil branches of learning; if in Agam, will be a notorious sinner, will enter into
litigations with his relatives, will be wicked and troubled by diseases and enemies; if in Bhojan,
will always be distressed with hunger, penury and diseases and will roam all over the earth; if in
Nritya Lips, will be distressed, due to diseases, will have a floral mark on the eye (white of the
pupil), will be impertinent and wicked and will plan evils; if in Kautuk, will seek union with
dancing females (prostitutes), will suffer positional displacement, will take to evil paths and will
roam all over; if in Nidr, will be endowed with wealth and corns, will be virtuous and will spend
his time sportively.
147. General Effects (up to Sloka 155). O Brahmin, if a benefic Grah is in Sayan, there will be
benefic effects at all times, according to the learned.
148. If a malefic is in Bhojan, everything will be destroyed and there is no need of a second thought.
149. Should a malefic in Yuvati be in Nidr, auspicious effects will follow, provided, that there is no
Drishti from another malefic.
150. Declare without a second thought auspicious effects, following the location of a malefic in Putr
Bhava, but only with Nidr, or in Sayan.
151. Untimely death, due to royal wrath, will come to pass, if there is a malefic in Randhr Bhava in
Nidr, or in Sayan.
152. If in the case of a malefic in Randhr Bhava in Nidr, or Sayan there happens to be a benefic
Drishti, or the Yuti of a benefic, (untimely) death will be in the river Ganges, i.e. Gangetic belt,
shrines etc.
153. If there is a malefic in Karm in Sayan, or Bhojan, the native will face many miseries on account
of his own deeds.
154. O excellent of the Brahmins, doubtlessly a Raj Yog will come to pass, if Candr is in Karm in
Kautuk, or Prakash.
155. Thus the good and bad effects should be guessed, assessing the strength and weakness of the
Grahas, concerning all the Bhavas.
Ch. 46. Dashas of Grahas
1. Maitreya said. O Venerable Maharishi Parashar! You are omniscient. There is no subject, with
which you are not conversant. Therefore now please favour me with guidance about the
different kinds of Dashas (periods) of the various Grahas.
2-5. Maharishi Parashar replied. O Brahmin! Dashas are of many kinds. Amongst them Vimshottari
is the most appropriate for the general populace. But the other Dashas, followed in special
cases, are Astottari, Shodshottari, Dwadashottari, Panchottari, Shatabdik, Chaturashiti-sama,
Dwisaptati-sama, Shastihayani, Shat-trimshat-sama. Our ancients have described these
different kinds of Dashas, based on Nakshatras.
6-11. O Brahmin! Some Maharishis have made a mention of Kala and Chakr Dasha, but they have
recognized the Kala Chakr Dasha, as supreme. The other kinds of Dashas, propagated by the
sages, are Char, Sthir, Kendr, Karak, Brahma Grah, Manduk, Shul, Yogardh, Drig, Trikon,
Räçi, Panchswara, Yogini, Pind, Nausargik, Asht Varg, Sandhya, Pachak, Tara etc. But in our
view all these Dashas are not appropriate.
Vimshottari
72
12-14. Beginning from Kritika, the Lords of Dashas are Surya, Candr, Maìgal, Rahu, Guru, Çani,
Budh, Ketu and Çukr in that order. Thus, if the Nakshatras from Kritika to the Janm Nakshatr
are divided by nine, the remainder will signify the Lord of the commencing Dasha. The
remaining Dashas will be of the Grahas in the order, given above. In Kali Yuga the natural lifespan
of a human being is generally taken, as 120 years. Therefore Vimshottari Dasha is
considered to be the most appropriate and the best of all Dashas.
15. The periods of Dashas of Sürya, Candr, Maìgal, Rahu, Guru, Çani, Budh, Ketu and Sukr are 6,
10, 7, 18, 16, 19, 17, 7 and 20 in that order.
16. To find out the remainder of the Dasha, operating at the time of birth, first find out the expired
portion of the Dasha of the concerned Grah. This is done, as follows. Multiply the Dasha
period of the Grah concerned by the period of the stay of Candr in Janm Nakshatr, that has
expired and divide that amount by the total period of the stay of Candr in that Nakshatr. The
figure in years, months etc. so arrived at will be the expired period of the Dasha. If this figure is
deducted from the total period of the Dasha, we will get the balance of Dasha at the time of
birth.
Ashtottari
17-20. Maharishi Parashar said. O Brahmin, the sages have recommended the adoption of
Ashtottari, when Rahu not being in Lagn, in any other Kendr, or Trikon to the Lord of the
Lagn. From 4 Nakshatras from Ardra commences the Dasha of Sürya, from 3 after that begins
the Dasha of Candr, 4 after that will bring the Dasha of Maìgal, 3 after that the Lord of Dasha
will be Budh, 4 therefrom will have Çani, as the Dasha Lord, 3 thereafter the Lord will be
Guru, Rahu will be the Lord of the Dasha 4 Nakshatras after that and then Çukr will take over
the lordship of the Dasha 3 Nakshatras from the last one mentioned above. The Lord of the
Dasha at birth will be determined by counting in this order up to the Janm Nakshatr. The
duration of Ashtottari Dasha for Sürya, Candr, Maìgal, Budh, Çani, Guru, Rahu and Çukr are
6, 15, 8, 17, 10, 19, 12 and 21 in that order. Thus in this Dasha system only 8 Grahas play the
role of Dasha Lords, Ketu having been denied this privilege.
21-22. The Dashas of the various Grahas have been specified above. In the case of malefic Grahas
the Dasha span of one Nakshatr is ½ of the Dasha of the Grah. It is 1/3rd in the case of benefics.
Thus the expired portion of the Dasha is calculated, according to the method, followed for
Vimshottari Dasha, by multiplying the Bhayat, i.e. the expired period of the stay of Candr in
the Janm Nakshatr, by the Dasha portion of the Janm Nakshatr and dividing it by Bhabhog, i.e.
the total period of the stay of Candr in the Janm Nakshatr. Then the balance of Dasha at birth
can also be ascertained. If Uttarashadha happens to be the Janm Nakshatr, the duration of its
first three Padas is taken, as Bhabhog and the Dasha calculations should be done accordingly.
The Dasha and calculations for Abhijit Nakshatr are done by taking the 4th Pad of
Uttarashadha plus the 15th part of the beginning of Shravan. For Shravan the Bhabhog would
be the total of its duration in Ghatikas minus the 1/15th part of the beginning of Shravan.
Shodshottari
23. It will be advisable to adopt the Shodshottari, if the birth is in the day in Krishna Paksh (dark
half of the month), or at night in Shukla Paksh (bright half).
24-26. The Dasha may be adopted, when the Lagn is in the Hora of Candr with birth in the Krishna
Paksh, or, when Lagn is in the Hora of Sürya with birth in the Shukla Paksh. Count the number
of Nakshatras from Pushya to the Janm Nakshatr. Divide this number by 8. The remainder will
indicate the Dashas of Sürya, Maìgal, Guru, Çani, Ketu, Candr, Budh and Çukr. The Dashas of
the above Grahas are of 11, 12, 13, 14, 15, 16, 17 and 18 years.
Dwadashottari
73
27-28. This Dasha system will be appropriate for one, whose Lagn is in the Naväìç of Çukr. Count
from Janm Nakshatr to Revati. Divide this number by 8. The remainder will indicate the Dasha
of the Grah concerned. The Dasha order is Sürya, Guru, Ketu, Budh, Rahu, Mangal, Çani,
Candr. The Dashas will be of 7, 9, 11, 13, 15, 17, 19 and 21 years of the Grahas.
Panchottari
(29-30) This Dasha is considered suitable for those, whose Lagn is Kark and also in the Kark
Dvadashäìç. Count from Anuradha up to the Janm Nakshatr and divide the number by 7. The
remainder will indicate the Dasha. The order of the Dasha Lords is Sürya, Budh, Çani, Mangal,
Çukr, Candr and Guru. The Dashas of the Grahas are 12, 13, 14, 15, 16, 17 and 18 years.
Shatabdik
(31-32) This Dasha system has been considered appropriate, if Lagn is Vargottama. This happens,
when Lagn in the Räçi Kundali and the Naväìç Lagn are in the same Räçi.
(33-34) Count from Revati to the Janm Nakshatr and divide this number by seven. The remainder
will indicate the Lords of Dashas in this order: Sürya, Candr, Çukr, Budh, Guru, Maìgal and
Çani. Their Dashas will be of 5, 5, 10, 10, 20, 20 and 30 years.
Chaturashiti-sama
35-36. Chaturashiti-sama Dasha is considered appropriate in cases, where the Karms Lord is placed
in Karm. Count from Swati to the Janm Nakshatr and divide this number by 7. The remainder
will indicate the Dasha Lords in the following order: Sürya, Candr, Maìgal, Budh, Guru, Çukr
and Çani. The Dasha period of each Grah is 12 years.
Dwisaptati-sama
37-39. This Dasha system is considered suitable in cases, where the Lord of Lagn is in Lagn, or in
Yuvati. Count from Mul to the Janm Nakshatr and divide the number by 8. The remainder will
determine the Dasha Lords in the following order: Sürya, Candr, Maìgal, Budh, Guru, Çukr,
Çani and Rahu. In this Dasha system all the eight Grahas have Dashas of 9 years each.
Shastihayani
40-41. This Dasha may be adopted in cases, where Sürya is posited in Lagn. The order of Dasha
Lords in this system is, as follows: Guru, Sürya, Mangal, Candr, Budh, Çukr, Çani and Rahu.
The following shows the Nakshatras, falling under the various Dasha Lords. The Dashas of
Guru, Sürya and Mangal are of 10 years. The remaining Grahas have Dashas of 6 years each.
Guru (Ashvini, Bharani, Kritika, Punarvasu), Sürya (Rohini, Mrigashira, Ardra, U.Ashadha),
Maìgal (Pushya, Aslesha, Magha, Revati), Candr (P.Phalguni, U.Phalguni, Hast), Budh (Swati,
Vishakah, Anuradha), Çukr (Jyeshtha, Mul, P.Ashadha), Çani (Abhijit, Shravan, Dhanishtha),
Rahu (Shatabhisha, P.Bhadra, U.Bhadra).
Shat-trimshat-sama
42-43. Count from Shravan to the Janm Nakshatr and divide the number by 8. The remainder 1 etc.
will indicate the Dasha Lords, whose order will be, as follows: Candr, Sürya, Guru, Maìgal,
Budh, Çani, Çukr and Rahu. Their Dashas will be 1, 2, 3, 4, 5, 6, 7 and 8 years. If the birth is
during the day and Lagn is in the Hora of Surya and, if the birth is at night and Lagn is in the
Hora of Candr, adoption of this system would be preferable.
74
Kaal
44-49. 5 Ghatikas before the sight of the semi-disk of the setting Sürya and 5 Ghatikas after that
and 5 Ghatikas before and after the rising of Sürya, that is 10 Ghatikas in the evening and 10
Ghatikas in the morning, respectively. The total period of both these Sandhyas (twilight) is said
to be 20 Ghatikas. The 20 Ghatikas of the night have been given the name Purna and the 20
Ghatikas of the day have been given the name Mugdha. The Sandhya at the time of sunrise is
called Khanda and the Sandhya at the time of sunset is said to be Sudh. Both of these Sandhyas
are of 10 Ghatikas each. If the birth is in Purna, or Mugdha, its past Ghatikas should be
multiplied by 2 and the product should be divided by 15. The figure so arrived at should be
converted into years, months etc. By multiplying it by the serial number of Sürya and other
Grahas in their normal order, we will get the Kaal Dasha of these Grahas. If the birth is during
Sandhya, then its past Ghatikas should be multiplied by 4 and the product divided by 15. The
figure so arrived at in terms of years, months etc. should be multiplied by the serial number of
Sürya and the other Grahas to get the Kaal Dasha of all the nine Grahas.
Chakr
50-51. If the birth is at night, the Dasha will commence from Lagn Räçi. If the birth is during the
day, the Dasha will start from the Räçi, in which the Lord of Lagn is placed. If the birth is
during Sandhya, the Dasha will begin from the Räçi of the second Bhava. The Dasha of each
Räçi is 10 years. As it is the Dasha system of the 12 Räçis in the Zodiac, it has been named, as
Chakr Dasha.
Kaal Chakr
52-53. Maharishi Parashar said. O Brahmin! Now, after making obedience to Lord Shiva, I shall
describe the Kala Chakr Dasha. Whatever was related by Lord Shiva to Goddess Parvati, is
being explained by me for the use of sages to be utilized for the welfare of the people.
54-55. By drawing vertical and horizontal lines, prepare 2 Kundalis, Savya and Apsavya, of 12
apartments (Kosthas) each. From the second Kostha in each Kundali fix the Räçis Mesh,
Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh, Meen. Then
Nakshatras may be incorporated in the manner, indicated hereafter. These Kundalis, indicative
of the 12 Räçis, are called Kala Chakr.
56-58. Write Ashvini, Bharani and Kritika in the Savya Chakr and Rohini, Mrigashira, Ardra in the
Apsavya. Then incorporate the three following Nakshatras, Punarvasu, Pushya and Aslesha in
the Savya and Magha, Purvaphalguni and Uttaraphalguni in the Apsavya. Then incorporate
the three following, Hast, Chitra and Swati in the Savya and Vishakah, Anuradha and Jyeshtha
in the Apsavya. Then incorporate Mul, Purvashadha and Uttarashadha in the Savya and
Shravan, Dhanishtha and Shatabhisha in the Apsavya. Finally incorporate the last three
Nakshatras, Purvabhadrapad, Uttarabhadrapad and Revati in the Savya Chakr. Now there will
be 15 Nakshatras in the Savya and 12 Nakshatras in the Apsavya, (because for the 12 Räçis
there are 12 Padas of 3 Nakshatras, the Naväìças). The Padas of Ashvini, Punarvasu, Hast,
Mul, Purvabhadrapad, Kritika, Aslesha, Swati, Uttarashadha and Revati of the Savya should
be reckoned in the same manner, as the Padas of Ashvini.
59. Now I shall describe in detail, how the Deha and Jiva should be reckoned in the Padas
(quarters) of the Nakshatras.
75
60. In the first Pad of Ashvini Mesh is indicative of Deha (body) and Dhanu is indicative of Jiva
(life). And the Lords of Mesh, Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik and
Dhanu are Lords of the Dashas in the order, as described before.
61. In the second Pad of Ashvini Makar is Deha and Mithun is Jiva and the Lords of the nine Räçis
from Makar to Mithun are Lords of the Dashas.
62. In the third Pad of the ten Nakshatras, beginning from Ashvini, Vrishabh is Deha and Mithun is
Jiva. The Lords of the Räçis Vrishabh, Mesh, Meen, Kumbh, Makar, Dhanu, Mesh, Vrishabh
and Mithun are Lords of the Dashas in that order.
63-64. For the 4th Pad of the 10 Nakshatras, beginning from Ashvini, Kark is Deha and Meen is Jiva
and the Lords of the nine Räçis from Kark to Meen are the Lords of Dashas.
65. In the four Padas of the 5 Nakshatras, Bharani, Pushya, Chitra, Purvashadha and
Uttarabhadrapad, Deha and Jiva are the same, as for Bharani.
66. In the first Pad of Bharani Vrischik is Deha and Meen is Jiva and the Lords of the Räçis
Vrischik, Tula, Kanya, Kark, Simh, Mithun, Vrishabh, Mesh and Meen are the Lords of Dashas
in this order.
67. In the 2nd Pad of Bharani Kumbh is Deha and Kanya is Jiva and the Lords of Kumbh, Makar,
Dhanu, Mesh, Vrishabh, Mithun, Kark, Simh and Kanya are the Lords of Dashas in that order.
68. In the 3rd Pad of Bharani Tula is Deha and Kanya is Jiva and Lords of the Räçis Tula, Vrischik,
Dhanu, Makar, Kumbh, Meen, Vrischik, Tula and Kanya are the Dasha Lords in this order.
69. In the 4th Pad of Bharani Kark is Deha and Kumbh is Jiva and the Lords of the Räçis Kark,
Simh, Mithun, Vrishabh, Mesh, Meen, Kumbh, Makar and Dhanu are the Dasha Lords in this
order.
71-72. O Brahmin! I have thus given you the description of Savya Chakr. Now I shall give the
description of Apsavya Chakr. Prepare a similar chart of 12 apartments and from the 2nd
apartment onwards place the Räçis from Vrischik onwards in the reverse order. In this chart
Deha and Jiva would be the same for Rohini, Magha, Vishakah and Shravan, as for Rohini.
73-76. In the first Pad of Rohini Kark is Deha and Dhanu is Jiva. The Lords of the Räçis Dhanu,
Makar, Kumbh, Meen, Mesh, Vrishabh, Mithun, Simh and Tula will be the Dasha Lords in this
order. In the 2nd Tula will be Deha and Kanya the Jiva and the Lords of the Räçis Kanya, Tula,
Vrischik, Meen, Kumbh, Makar, Dhanu, Vrischik and Vrischik will be the Dasha Lords. In the
3rd Kumbh will be Deha and Kanya Jiva. The Lords of the Räçis Kanya, Simh, Kark, Mithun,
Vrishabh, Mesh, Dhanu, Makar and Kumbh will be the Dasha Lords. In the 4 th Vrischik will be
Deha and Meen Jiva and the Lords of the Räçis Meen, Mesh, Vrishabh, Mithun, Simh, Kark,
Kanya, Tula and Vrischik will be the Lords.
77. In the 4 Padas of the Apsavya Nakshatras Mrigashira, Ardra, Purvaphalguni, Uttaraphalguni,
Anuradha, Jyeshtha, Dhanishtha and Shatabhisha the Deha and Jiva and the Dasha Lords will
be the same, as for Mrigashira.
78-81. In the first Pad of Mrigashira Kark is Deha and Meen is Jiva and the Lords of the Räçis
Meen, Kumbh, Makar, Dhanu, Vrischik, Tula, Kanya, Simh and Kark will be the Dasha Lords
in this order. In the 2nd Vrishabh is Deha and Mithun is Jiva and the Lords of the Rasis
Mithun, Vrishabh, Mesh, Dhanu, Makar, Kumbh, Meen, Mesh and Vrishabh will be the Dasha
Lords. In the 3rd Makar is Deha and Mithun is Jiva and the Lords of the Räçis Mithun, Simh,
Kark, Kanya, Tula, Vrischik, Meen, Kumbh and Makar will be the Dasha Lords. In the 4th
Mesh will be Deha and Dhanu Jiva and the Lords of the Räçis Dhanu, Vrischik, Tula, Kanya,
Simh, Kark, Mithun, Vrishabh and Mesh will be the Dasha Lords.
82. Maharishi Parashar said. O Brahmin! The description of the Deha and Jiva of the Padas of the
Apsavya Nakshatras and the Dasha Lords is the same, as narrated by Lord Mahadeva to
Goddess Parvati.
83. Maitreya said. O Venerable Maharishi Parashar! Now please guide me about the Dasha spans
of the Dasha Lords, described by you. Please also demonstrate, how the commencement of the
Dasha, its expired and the remaining periods at the birth are to be calculated.
84. Maharishi Parashar said. 5, 21, 7, 9, 10, 16 and 4 years are the Dasha spans of Sürya, Candr,
Mangal, Budh, Guru, Çukr and Sani.
76
85-86. The span of life of a person is determined from the Padas (Aìças) of the Nakshatr at the
time of birth, or the time of query and the years allotted to the 9 Räçis, commencing from it
(the Pad of the Nakshatr). Some sages are of the view, that the person will enjoy full span of
life (Purna Ayu), if his birth is at the commencement of the Padas, will have middle span of life
(Madhaya Ayu), if the birth is in the middle of the Padas and short span of life (Alap Ayu), or
will face death-like sufferings, if the birth is at the end of the Padas of the Nakshatr.
87-88. According to this principle, we should be acquainted with the Padas of the Nakshatras. Now
I shall tell you, how the calculations are made, according to the proportion of the Padas of a
Nakshatr. The number of Ashvini etc., whichever may be the past Nakshatras, should be
divided by 3. Thereafter the remainder should be multiplied by 4. To the figure so made
available the Pad of the present Nakshatr should be added. The product will be the Naväìç
from Mesh onwards.
89. The number of years (Purna Ayu) are, as under. For the Aìç in Mesh 100 years, in Vrishabh 85
years, in Mithun 83 years, in Kark 86 years. The number of years will be the same for Räçis,
situated the 5 th and 9th to them.
90-91. Multiply the past Ghatikas, Palas etc. of the Pad of the Nakshatr, in which a person is born,
by the existing Dasha years and divide it by 15. The result will indicate the expired period of
the Dasha in years, months etc. By deducting it from the total number of years allotted, we get
the balance of Dasha at birth. The Dasha should be taken, as commencing from that Räçi.
92. Multiply the past Ghatikas, Palas etc. of the present Pad of the Nakshatr by the number of years
and divide the product by the fourth part of Bhabhog. The years etc. so obtained may then be
deducted from the total Dasha period. The result will be the balance of Dasha at birth in years,
months etc.
93. The past Kalas (minutes) of the Naväìç, in which Candr may be placed, should be multiplied by
the years, allotted to the Dasha and the product should be divided by 200. The resulting years
etc. will be the expired portion of the Dasha. By deducting them from the total number of years
the balance of the Dasha at birth is obtained.
94-95. In the Savya Chakr the first Aìç is called Deha and the last Jiva. The opposite is the case in
the Apsavya Chakr. Therefore the calculations should be based on the Deha etc. in the Savya
Chakr and on the Jiva etc. in Apsavya.
We give below the Savya and Apsavya Kaal Chakr Charts. For Example. The birth is in Mrigashira
4th Pad. It is in the Apsavya Kaal Chakr. The Lord of Deha is Maìgal and that of Jiva is Guru.
The Bhabhog of Mrigashira is 59/31 (59 Ghatikas 31 Palas) and Bhayat is 58/15 (58 Ghatikas 15
Palas). ½ of the Bhabhog comes to 14/52/44. That would be the value of one Pad. Multiplying
this by 3 will get Ghatikas of 3 Padas, namely 44/38/15. Deducting this from Bhayat, the past
Ghatikas, Palas etc. of the 4th Pad will be 13/36/45. The full Dasha years are 100. Multiplying
this by 13/36/45 we get 1300/3600/4500 = 1361/15. This divided by 15 will give the expired
period at birth, namely 90 years and 9 months. See the Kaal Chakr. There we count from Jiva
etc. to Deha. In the 4th Pad of Mrigashira Jiva is in Dhanu and Deha in Mesh. Therefore, by
deducting the total of years from Dhanu to Mithun, namely 77, from 90 years 9 months, we get
the expired period of Vrishabh, namely 13 years and 9 months. By deducting this from the
present 16 years of Çukr, we will get 2 years and 3 months, as the balance of Dasha at birth.
Accordingly, like Vimshottari Dasha, the order of Dasha will be Vrishabh, Mesh, Dhanu,
Vrischik etc.
For Example. Suppose, that at the time of birth of a person in Kritika Nakshatr the longitude of
Candr (Candr Spast) is 1r4?50. This converted into Kalas will be 2090 at birth. The Dasha
should be taken, as commencing from that. Divide the Kalas by 800 (1 Nakshatr). The result
will be the 2nd Nakshatr, namely Bharini and the remainder will be 490. These will be the past
Kalas of Kritika. There are 200 Kalas in one Pad (Naväìç). Divide 490, the past Kalas of
Kritika, by 200. We will then get 2, as past Padas and the remainder 90 will represent the past
Kalas of the present Nakshatr. By multiplying this by 83, the Dasha years, we will get 7470,
which, divided by 200, will indicate the expired portion of the Dasha, as 37 years, 4 months and
6 days. By deducting the years of Dehäìç, commencing from Vrishabh, in the order Vrishabh,
Mesh, Meen, Kumbh (16+7+10+4 = 37), we will get 0 years, 4 months and 6 days. This will be
77
the expired portion of Makar. Deducting this from 4, the Dasha period of Makar, we get the
balance of the Dasha of Makar, namely 3 years, 7 months and 24 days. See in this connection
the Savya Kaal Chakr.
Gati of Räçis in the Kaal Chakra
96-98. There are three kinds of movements (Gati) of the Räçis in the Kaal Chakr, namely Manduki,
Markati and Simhavlokan. The movement of one Räçi by jumping over one Räçi is known, as
Manduki Gati. Backward movement to the previous Räçi is called Markati Gati. The
movement of a Räçi to the 5 th and 9th Räçi is said to be Simhavlokan.
99-100. Movement from Kanya to Kark and from Simh to Mithun is Manduki Gati. Movement
from Simh to Kark is Markati Gati. Movement from Meen to Vrischik and from Dhanu to
Mesh is called Simhavlokan Gati.
Effects of Dashas of Rasis, as a Result of these Gati
101-102. The effects of the Dasha of the Räçis with Manduki Gati in the Savya Chakr are distress to
friends, relations, parents and elders and there is likely to be cause for trouble from poison,
weapons, thieves and enemies. In the Manduki Dasha of the Gati of a Räçi from Simh to
Mithun there is the likelihood of the death of the mother, or self, trouble from Government
and possibility of brain fever.
103. The effects of the Dasha of Räçi with Markati Gati in the Savya Chakr are loss of wealth,
agricultural products and animals, death of father, or an elderly close relation and feeling of
lethargy.
104-105. The effects of the Dasha of the Räçis with Simhavlokan Gati in the Savya Chakr are
possibility of injury from animals, loss of amity with friends, distress to near relations, drowning
in a well, fall from animals, possibility of harm from poison, weapons and diseases and
destruction of residential dwelling.
106-108. In the Dasha of the Räçis with the Manduki Gati in the Apsavya Chakr the effects will be
distress to wife and conditions, loss of children, possibility of feverish conditions and loss of
position. In the Dasha of the Räçis with the Markati Gati there may be danger from watery
places, loss of position, distress from father, punishment from Government and wandering in
the forests; with the Simhavlokan there may be destruction of the dwelling and death of father
etc.
109-111. If the movement is from Meen to Vrischik, the native may suffer from fever; if from Kanya
to Kark, there may be loss of brothers and kinsmen; if from Simh to Mithun, there may be ill
health of the wife; if from Simh to Kark, the native may die; if from Dhanu to Mesh, there may
be death of uncles and similar relations. If the Räçi is yuti with a malefic, adverse conditions
may be expected in the Dasha of the Räçi. Favourable effects will be felt in its Dasha, if the
Räçi is yuti with a benefic.
112-113. O Brahmin! In the Kaal Chakr Dasha favourable and unfavourable effects may be
predicted, after taking into account the directions of the Räçis and Grahas.
114-119. If the movement is from Kanya to Kark, good results are realized in places, located in the
East and at that time journeys to the places in the North prove fruitful. Unfavourable effects
will be felt in places, located in the West and the South. It will be advisable not to undertake
journeys in those directions in the Dasha of these Räçis. If the movement is from Simh to
Mithun, no journey should be undertaken to places, located in the East. However, the journeys
to the South-West will prove fruitful in the Dasha of those Räçis. If the movement is from Kark
78
to Simh, journeys during that period to the South will prove unfavourable and result in loss and
the native has to return from the South to the West. If the movement is from Meen to Vrischik,
there will distress, if the native goes to the North. The same would happen, if the movement is
from Dhanu to Makar. There may be ill health, imprisonment, or death, if the movement is
from Dhanu to Mesh. There may be gains, comforts and property and marriage, if the
movement is from Dhanu to Vrischik. It will not be advisable to undertake journeys to the
West during the related period, if the movement is from Simh to Kark. Favourable results
should be predicted, if the Räçis are yuti with benefics and adverse, if the Räçis are yuti with
malefics.
120-122. According to the above-mentioned Kaal Chakr, the person, born in the Aìças of the
various Räçis, will be, as under. Mesh Aìç brave and a thief, Vrishabh wealthy, Mithun
learned, Kark king, Simh respected by king, Kanya learned, Tula minister, or adviser, Dhanu
sinful, Kumbh businessman, Meen wealthy.
123-128. If the Deha, or Jiva Räçis are yuti with Sürya, Maìgal, Çani, or Rahu, the native will die.
Worse results may be expected, if the Deha and Jiva Räçis are yuti with two, or all of them. If
there is a malefic in Deha Räçi, the native suffers ill health; a malefic in a Jiva Räçi will make
the native very timid. If the Deha and/or Jiva Räçi are yuti with two malefics, there will be
distress and diseases. Three malefics in the Deha and/or Jiva Räçi will cause premature death.
Four malefics in the Deha and Jiva Räçi will cause definite death. If both the Deha and Jiva
Räçis are occupied by malefics, there will be fear from king and thieves and death of the native.
If Sürya is in the Deha, or Jiva Räçi, there will be danger from fire. Candr in the Deha, or Jiva
Räçi will cause danger from water, Maìgal fear from weapons, Budh fear from windy troubles,
Çani fear from Gulma (a disease), Rahu and Ketu fear from poison. If the Deha, or Jiva Räçis
are occupied by Budh, Guru and Çukr, the native will be wealthy, will enjoy all kinds of
comforts and will have good health. Mixed results may be expected, if the Deha and Jiva Räçis
are occupied by both benefics and malefics.
129-130. In the Dasha of the Räçis, owned by malefics, the body and soul will be in distress. The
effects will be favourable in the Dasha of the Räçis, owned by benefics. If a malefic Räçi is
occupied by a benefic Grah, or, if a benefic Räçi is occupied by a malefic Grah, the effects will
be of a mixed nature.
Effects of Kaal Chakr Dasha of the Räçis in Lagn and other Bhavas.
131-132. In the Kaal Chakr Dasha of the Räçi in Lagn the body remains healthy and the native
spends a life with many kinds of comforts. If the Lagn Räçi is a benefic one, the good effects
are realized fully. If the Lagn Räçi is a malefic Räçi, there is likelihood of ill health. If a Grah in
exaltation, or in its own Räçi occupies Lagn, the native is respected by the king, or government
and acquires wealth.
133-134. In the Chakr Dasha of the Räçi in Dhan the native receives good food, enjoys happiness of
wife and children, gains wealth, achieves progress in the educational sphere, becomes a clever
conversationalist and moves in good society. If the Räçi be a benefic, good effects are realized
in full, otherwise the effects would be of a mixed nature.
135-136. Happiness from co-borns, valour, patience, comforts, acquisition of gold, ornaments and
clothes and recognition by the king, or government, are the effects in the Kaal Chakr Dasha of
the Räçi in Sahaj. If the Räçi is a benefic, the good results are realized in full, otherwise adverse
effects may also be experienced.
137-138. Good relations with kinsmen, acquisition of land, houses, or a kingdom, conveyances and
clothes and enjoyment of sound health, are the effects of the Chakr Dasha of the Räçi in
Bandhu. If the Räçi is a benefic one, the good effects are realized in full. If it is a malefic Räçi,
adverse results are also experienced.
139-140. Being blessed with wife and children, favours from Government, enjoyment of sound
health, good relations with friends, achievement of fame, good progress in the educational
sphere, patience and valour are the effects of the Chakr Dasha of the Räçi in Putr. If the Räçi is
79
a benefic one, the good results are enjoyed in full. If the Räçi is a malefic one, adverse effects
are also experienced.
141-142. Danger from the king, fire and weapons and the possibility of suffering from diabetes,
Gulma and jaundice are the effects in the Chakr Dasha of the Räçi in Ari. If the Räçi is a
malefic one, the above adverse effects will be experienced in full. There will be some mitigation
of the evil effects in the case of a benefic Räçi.
143-144. Marriage, conjugal happiness, being blessed with children, gain of agricultural products,
cows and clothes, favours and recognition from the king and achievement of fame, are the
effects in the Chakr Dasha of the Räçi in Yuvati. The beneficial results will be experienced in
full, if the Räçi is a benefic one. Meagre good effects will be realized in the case of a malefic
Räçi.
145-146. Destruction of a residential house, distress, loss of wealth, poverty and danger from
enemies are the effects of the Chakr Dasha of the Räçi in Randhr. The adverse effects will be
realized in full, if the Räçi is a malefic one. Some mitigation in evil effects may be expected in
the case of a benefic Räçi.
(147-157) …
…Char
158-166. Now I will tell you about the working out of the Dasha years of Vrischik and Kumbh. If
both the Lords of the two Räçis, Vrischik and Kumbh, are placed in their own Räçis, their
Dasha will be of 12 years. Otherwise the Dasha will be of the number of years, indicated by the
number, counted from that Räçi to the Räçi, occupied by its Lord. If one Grah be in his own
Räçi and the other in any other Räçi, the Dasha will be of the number of years counted, from
the above first Räçi to the other. If the Lords are in different Räçis, the counting is to be done
up to the Räçi, which is stronger. The Räçi, which has a Grah, placed in it, is considered more
powerful than the Räçi without a Grah in it. If both are with Grahas in them, the one with more
Grahas would be considered more powerful. If both Räçis are occupied by an equal number of
Grahas, the strength of the Räçi itself should be taken into account. The principle for
considering the Bal of the Räçi is, that the Fixed Räçi is considered stronger than the Movable
one and the Dual Räçi is considered more powerful than the Fixed Räçi. If there is equality in
the strength of the Räçis, then to determine the number of years of Dasha counting should be
done up to the Räçi with bigger number. If one Räçi is occupied by a Grah in exaltation, the
counting should be done up to that Räçi only. In addition 1 should be added in the number of
years in the case of a Räçi with an exalted Grah and 1 should be deducted from the number of
years in the case of a Räçi with a Grah in debilitation. The prediction should be made after
calculating the Dashas in this manner.
167. If the Räçi in Dharm Bhava is in an odd Pad, the counting should be from the Räçi in the Lagn
onwards. The counting would be in the reverse order, if the Pad is even. The Dashas of Räçis
have to be fixed, keeping this in view.
For Example. In the above Tula is the Räçi in Dharm Bhava in an odd Pad. Amongst the Lords of
Lagn, Çani and Rahu, Rahu is associated with a Grah. Therefore Rahu is more powerful than,
Çani. Therefore counting should be done up to Rahu. Kumbh is in even Pad, therefore
counting has to be done from Kumbh up to Rahu in the reverse order, by which the Char
Dasha for Kumbh would come to 8 years. Mesh is in odd Pad. Therefore the Char Dasha for
Mesh will be one year. The Dasha of other Räçis should be calculated in the same manner.
Sthir
168-169. Maharishi Parashar said. Now I am going to describe the Sthir Dasha. In this Dasha system
7, 8 and 9 years are the Dasha spans of the Movable (Char), Fixed (Sthir) and Dual (Dvisva
Bhava) Räçis. In this system the Dasha of the 12 Räçis begins from the Brahm Grah Ashrit
Räçi. The Dashas are counted onwards from the odd Räçis and in the reverse order from the
even Räçis.
80
170-173. Maitreya said. O great Sage! Now please enlighten me how the Brahm Grah is picked out
in a chart. Maharishi Parashar said. From amongst the Lords of Ari, Randhr and Vyaya the
Grah, who may possess the greatest strength and is placed in Lagn, or in Yuvati with strength,
the one, placed in an odd Räçi within sixth Bhava from the Bhava concerned, is called the
Brahm Grah. The Lord of Randhr in Randhr is also accepted, as Brahm Grah. If Çani, or
Rahu/Ketu obtain Brahmatva (qualifications of Brahm Grah), they become Brahm Grah. If a
number of Grahas obtain Brahmatva, the one with the largest number of degrees would
become Brahm Grah. If there is parity in the degrees of such Grahas, the most powerful
amongst them would become Brahm Grah.
Yogardha
174. The spans of Dashas of the Räçis in the Yogardha Dasha system are half of the total of the
spans of Char and Sthir Dashas. The Dasha will commence from the Räçi of Lagn, or Yuvati,
whichever is stronger. The order of the Dashas of the 12 Räçis will be counted onwards, if the
opening Dasha Räçi is an odd one. If it be an even Räçi, the Dashas will be in reverse order.
Kendradi
175-176. In this system there are Dashas of Fixed Räçis in the Kendr etc. from Lagn, or from
Yuvati, whichever is stronger. If Lagn, or Yuvati with strength is placed in an odd Räçi, the
Kendr etc. are counted in the onward order. If it be in an even Räçi, the counting will be in the
backward, or reverse order. In them also the Dashas would be in the order of comparative
strength of the Räçis. The order of Dashas would be the same, as reckoned from the Atma
Karak. The spans of Dashas would be the same, as they are in the Char Dasha. In calculating
the years of Dashas of Grahas, counting is done from the Grah to his own Räçi. The years of
Dashas would be the number, arrived at by counting up to the Räçi of the Grah, which is
stronger, or more in number.
177. If a Grah owns two Räçis, the Dasha years will be equal to the number, which is greater, when
counted from the Räçi, occupied by him.
Notes. Under this system Dashas are of two kinds, namely Lagn Kendradi and Atma Karak
Kendradi. There are also Kendradi Räçi Dasha, or Kendradi Grah Dasha in both the Dasha
systems, mentioned above.
Karak
178. The system, under which the first Dasha is of the Atma Karak and the subsequent Dashas are
of the remaining 7 Karakas in their order is known, as Karak Dasha. In this system the Dasha
years are equal to the number of Räçis, counted from Lagn up to the Karak concerned.
Manduk
179-180. Under the Manduk Dasha system the Dasha commences from Lagn, or Yuvati Bhava,
whichever is stronger. If the Räçi of commencement is an odd Räçi, the Dashas of 3 Movable, 3
Fixed and 3 Dual Räçis will be counted in the onwards order. They will be in the reverse order
in the case of an even Räçi. In this system the Dasha years will be the same, as in Sthir Dasha.
In this system every Dasha is of the next 3 rd Räçi.
Shula
181-182. Some sages have designed the Shula Dasha for determining the time of death. In this
system the Dasha commences from Dhan, or Randhr, whichever is stronger. If the Räçi is an
81
odd one, the order of the Dasha Räçis will be onwards. It will be backwards in the case of an
even Räçi. The Dasha years in this system are, as adopted for the Sthir Dasha. There is a
possibility, that death appears in the Dasha of the Marak Räçi, which has greater strength.
Trikon
183-184. In this system the first Dasha commences from the strongest amongst the Räçis in Kon
(Trikon) to Lagn (Tanu, Putr and Dharm). This system is similar to the Char Dasha. Here also
the Dashas of the Räçis will be in the onwards order in the case of odd Räçis and in the reverse
order in the case of even Räçis. The Dasha years will be similar to that of Char Dasha. It has
been named Trikon because of the commencement of the Dasha from the Räçis in Konas.
Dirga
185-187. In this system the order of the Dashas is, as follows: the Räçi, occupying Dharm, the Räçis,
receiving a Drishti from the Räçi in Dharm, the Räçi in Karm, the Räçis, receiving a Drishti
from the Räçi in Karm, the Räçi in Labh and the Räçis, receiving a Drishti from the Räçi in
Labh. As this system is mostly based on Drishtis, it has been named, as Dirga Dasha. Three
different processes are adopted for the Movable, Fixed and Dual Räçis from Dharm, Karm and
Labh. According to them, Räçi, which receives a Drishti from the Movable Räçi, is counted
backwards and the Räçi, receiving a Drishti from the Fixed Räçi, is counted onwards. In the
case of the Dual Räçi, if it is odd, the counting is onwards and the order is backwards in case of
an even Räçi for the Räçis, receiving a Drishti.
Notes. The intention is, that from the point of view of Drishti the process of Räçi, receiving a
Drishti, should be started from the Räçi, which is nearest. In this connection readers may refer
to Räçi Drishtikathan Adhyaya, Ch. 8, Verse 9 and the table after that.
Lagnadi Räçi Dasha
188-189. In this system there are Dashas of all the 12 Räçis, including Lagn, in every Nakshatr.
Consequently the Bhayat at birth may be multiplied by 12 and then the product should be
divided by Bhabhog. The Räçi, degree etc. so available may be added to the longitude of Lagn.
From the Räçi, becoming available by doing so, will start the Dashas of the 12 Räçis. (If that
Räçi is odd, the counting will be onwards. It will be in the reverse order, if the Räçi is even)
190. For finding the balance of Dasha at birth, multiply the expired degree etc. by the Dasha years
of the first Dasha Räçi and divide it by 30. The years etc. so arrived at may be de ducted from
the Dasha years. The result will indicate the balance of Dasha at birth in years, months etc.
Panch Swar Dasha
191-194. Beginning from Akaradhi 5 Swaras (a, i, u, e, o), write underneath them the Varnas in 6
lines. Leave out the letters ïa, a and ëa, because they are not used in names. If they are found
in any name, ga may be substituted for ïa, ja for a and da for ëa for working out the Dashas
and making predictions. In this manner the Swar, under which the first Varna of the name of
the na tive is found, will determine the order of the Dashas of the five Swaras. Dashas are of 12
years for all the five Swaras. In the Dasha of every Swar there will be Antar Dashas of all the
five Swaras in the same order.
82
Yogini
195-199. Maharishi Parashar said. O Brahmin! I have already given you the description of Panch
Swar Dasha. Now I will acquaint you with the Yogini Dasha, as described by Lord Mahadeva.
There are 8 Yoginis, namely Mangal, Pingal, Dhanya, Bhramari, Bhadrika, Ulka, Siddha and
Sankat.
Candr, Sürya, Guru, Mangal, Budh, Çani, Çukr and Rahu are born from them. Add 3 to the Janm
Nakshatr and divide it by 8. The remainder will indicate the Yogini Dasha of Maìgal, etc. The
Dashas are of 1, 2, 3, 4, 5, 6, 7 and 8 years. The balance of Dasha at birth should be worked out
from the Bhayat and Bhabhog etc., as already explained earlier.
Pind, Aìç and Nisarg
201-202. The Pind, Aìç and Nisarg Dasha will be the same, as Pindayu, Aìçayu and Nisargayu, the
method of determination of which has already been explained previously. The order of Dashas
will be, as follows. The first will be of Lagn, Sürya, or Candr, whoever is stronger. The
subsequent Dashas will be of Grahas in Kendr to them, then of Grahas in Panaphara Bhavas
and lastly in Apoklima Bhavas. The Dashas and Antar Dashas of Lagn and the seven Grahas
will also be in the same order.
203. The effects of these Dashas will be in accordance with Ashtak Varg Bal, which subject will be
dealt with later. These Dashas are also called Ashtak Varg Dashas.
Sandhya
204. Sandhya is the Dvadashäìç Ayurdaya of the Param Ayurdaya (maximum possible life-span).
In Sandhya Dasha the Dasha of all the Rasis from Lagn onwards is of 1/12 the years of Param
Ayurdaya.
Pachak Dasha in Sandhya Dasha
205-206. By multiplying the Dasha years of Sandhya Dasha by 6 and dividing the product by 31, the
years, months etc. so arrived at may be put in one apartment of a Table. Thereafter half of
these years, months etc. may be written in the next three apartments. The remaining 8
apartments may be filled in by one third of the aforesaid years, months etc. In this manner
Pachak Dasha in Sandhya Dasha of every Bhava can be worked out and predictions may be
made from it.
Tar
207-209. O Brahmin! Some sages have given consideration to Tar Dasha, which is like Vimshottari.
In this Dasha Janm, Sampat etc. in their order replace Sürya, Candr etc., placed in Kendras.
This Dasha is applied in those cases only, where there are Grahas in Kendras. If there are a
number of Grahas, the first Dasha will belong to the strongest amongst them.
210. O Brahmin! I have now completed the description of the different kinds of Dashas. I will give
the description of their Antar Dashas (sub-periods) later.
Ch. 47. Effects of Dashas
1. Maitreya said. O Maharishi Parashar! You have told me about the different kinds of Dashas.
Now be kind enough to enlighten me with the effects of Dashas.
83
2. Maharishi Parashar replied. O Brahmin! There are two kinds of effects of Dashas: general and
distinctive. The natural characteristics of the Grahas cause the general effects and the
distinctive effects are realized by their placements etc.
3-4. The effects of the Dashas of the Grahas are in accordance with their strength. The effects of a
Grah in the first Dreshkan are realized at the commencement of the Dasha. The Grah in the
second Dreshkan makes its effects felt in the middle of the Dasha. The effects of the Grah in
the third Dreshkan are experienced at the end of the Dasha. If the Grah is retrograde, these
effects would be in the reverse order. The Dasha effects of Rahu and Ketu, who are always
retrograde, will always be realized in the reverse order.
5-6. The effects are favourable, if at the commencement of the Dasha the Dasha Lord is in Lagn, in
his exaltation, own, or a Shant Räçi. The results are unfavourable, if the Dasha Lord is in Ari,
Randhr, or Vyaya Bhava, in his debilitation, or in an inimical Räçi.
7-11. During the Dasha of Sürya there is acquisition of wealth, great felicity and honours from the
Government, if at the time of birth Sürya is in his own Räçi, in his exaltation Räçi, in a Kendr,
in Labh, be associated with the Lord of Dharm, or the Lord of Karm and strong in his Varg.
The native will be blessed with a son (children), if Sürya is with the Lord of Putr. The native
will acquire elephants and other kinds of wealth, if Sürya is associated with the Lord of Dhan.
The native will enjoy comforts of conveyances, if Sürya is associated with the Lord of Bandhu.
He attains a high position, like that of Army Chief, by the beneficence of the king and enjoys
all kinds of happiness. Thus during the Dasha of a strong (and favourable) Sürya there are
acquisitions of clothes, agricultural products, wealth, honours, conveyances etc.
12-15. During the Dasha of Sürya there will be anxieties, loss of wealth, punishment from
Government, defamation, opposition by kinsmen, distress to father, (in)auspicious happenings
at home, distress to paternal and maternal uncles etc., anxiety and inimical relations with other
people for no reason whatsoever, should Sürya be in his Räçi of debilitation, be weak in Ari,
Randhr, or Vyaya, or be associated with malefic Grahas, or with the Lord of Ari, Randhr, or
Vyaya. There will be some favourable effects at times, if in the above situations Sürya receives
a Drishti from benefic Grahas. The effects will always be unfavourable, when malefic Grahas
give a Drishti to Sürya.
16-22. O Brahmin! After describing the effects of the Dasha of Sürya in brief, I will now come to
the effects of Vimshottari Dasha of Candr. During the Dasha of Candr from its commencement
to the end there will be opulence and glory, good fortune, gain of wealth, auspicious functions
at home, dawn of fortune, attainment of a high position in Government, acquisition of
conveyances, clothes, birth of children and acquisition of cattle, should Candr be in her
exaltation, in her own Räçi, in Kendr, in Labh, Dharm, or Putr, be associated with, or receives a
Drishti from benefics, be fully powerful and is associated with the Lord of Karm, Dharm, or
Bandhu. There will be extraordinary gains of wealth and luxuries, if such a Candr is in Dhan
Bhava.
23-26. Should Candr be waning, or in her debilitation Räçi, there will be loss of wealth in her
Dasha. If Candr is in Sahaj, there will be happiness off and on. If Candr is associated with
malefics, there will be idiocy, mental tension, trouble from employees and mother and loss of
wealth. If waning Candr is in Ari, Randhr, or Vyaya, or is associated with malefics, there will
be inimical relations with Government, loss of wealth, distress to mother and similar evil
effects. If a strong Candr is placed in Ari, Randhr, or Vyaya there will be troubles and good
times off and on.
27-32. If Maìgal is in his exaltation, in his Multrikon, in his own Räçi, in Kendr, in Labh, or Dhan
Bhava with strength, in a benefic Aìç (Naväìç) and is associated with a benefic, there will be
during his Dasha acquisition of kingdom (attainment of a high administrative, or political
position in Government, gain of wealth and land, recognition by Government), gain of wealth
from foreign countries and acquisition of conveyances and ornaments. There will also be
happiness and good relations with co-borns. If Maìgal with strength is placed in a Kendr, or in
Sahaj, there will be gain of wealth through valour, victory over enemies, happiness from wife
and children. There will, however, be a possibility of some unfavourable effects at the end of
the Dasha.
84
33. If Mangal is in his debilitation Räçi, weak, in an inauspicious Bhava, or is associated with, or
receives a Drishti from malefics, there will be in his Dasha loss of wealth, distress and similar
unfavourable effects.
34-39 ½ . In order to clarify the effects of the Dasha of Rahu I shall first mention the exaltation and
debilitation Räçis of Rahu and Ketu. The exaltation Räçi of Rahu is Vrishabh. The exaltation
Räçi of Ketu is Vrischik. The Multrikonas of Rahu and Ketu are Mithun and Dhanu. The own
Räçis of Rahu and Ketu are Kumbh and Vrischik. Some sages have expressed the view, that
Kanya is the own Räçi of Rahu and Meen is the own Räçi of Ketu. Should Rahu be in his
exaltation Räçi etc., there will be during the Dasha of Rahu great happiness from acquisition of
wealth, agricultural products etc., acquisition of conveyances with the help of friends and
Government, construction of a new house, birth of sons (children), religious inclinations,
recognition from Government of foreign countries and gain of wealth, clothes etc. If Rahu be
associated with, or receives a Drishti from benefics, be in a benefic Räçi and be in Tanu,
Bandhu, Yuvati, Karm, Labh, or Sahaj, there will be during his Dasha all kinds of comforts by
the beneficence of the Government, acquisition of wealth through a foreign Government, or
sovereign and felicity at home.
40-43. If Rahu is in Randhr, or Vyaya Bhava, there will be during his Dasha all kinds of troubles
and distress. If Rahu is associated with a malefic, or a Marak Grah, or is in his debilitation Räçi,
there will be loss of position, destruction of his residential house, mental agony, trouble to wife
and children and misfortune of getting bad food. There will be loss of wealth at the
commencement of the Dasha, some relief and gain of wealth in his own country and distress
and anxieties during the last portion of the Dasha.
44. Now I am going to describe the effects of the Dasha of Guru, the great benefic and preceptor of
the Gods.
45-48. If Guru is in his exaltation, his own Räçi, his Multrikon, in Karm, Putr, or Dharm Bhava, in
his own Naväìç, or in his exalted Naväìç, there will be during his Dasha: acquisition of
kingdom, great felicity, recognition by Government, acquisition of conveyances and clothes,
devotion to deities and Brahmins, happiness in respect of his wife and children and success in
the performance of religious sacrifices (oblations).
49-51. If Guru is in his debilitation Räçi, combust, associated with malefics, or in Ari, or Randhr,
there will be during his Dasha loss of residential premises, anxiety, distress to children, loss of
cattle and pilgrimage. The Dasha will give some unfavourable effects at its commencement
only. During the later part of the Dasha there will be good effects, like gain of wealth, awards
from and recognition by Government.
52. Now I will describe to you the effects of the Dasha of Çani, who is considered the vilest and
most inferior amongst all the Grahas.
53-56. If Çani is in his exaltation, in his own Räçi, or in Multrikon, or friendly Räçi, in his own, or
exalted Naväìç and in Sahaj, or Labh, there will be during his Dasha recognition by
Government, opulence and glory, name and fame, success in the educational sphere,
acquisition of conveyances and ornaments etc., gain of wealth, favours from Government,
attainment of a high position, like Commander of an Army, acquisition of a kingdom,
benevolence of goddess Lakshmi, gain of property and birth of children.
57-60. If Çani is in Ari, Randhr, or Vyaya, in his debilitation Räçi, or combust, there will be during
his Dasha ill effects from poison, injury from weapons, separation from father, distress to wife
and children, disaster, as a result of displeasure of Government, imprisonment etc. If Çani
receives a Drishti from, or is associated with a benefic, is placed in a Kendr, or in a Trikon, in
Dhanu, or in Meen, there will be acquisition of a kingdom, conveyances and clothes.
61. Now I am going to describe the effects of the Dasha of Budh, who is called a Kumar (in his
teens) amongst all the Grahas.
62-65. If Budh is in his exaltation, in his own, in a friendly Räçi, or in Labh, Putr, or Dharm, there
will be during his Dasha acquisition of wealth, gain of reputation, improvement in knowledge,
benevolence of Government, auspicious functions, happiness from wife and children, good
health, availability of sweetish preparations, profits in business etc. If Budh receives a Drishti
85
from a benefic, is in Dharm, or is the Lord of Karm, the aforesaid beneficial results will be
experienced in full and there will be great felicity all-round.
66-70. If Budh is associated with a malefic, there will be during his Dasha punishment by
Government, inimical relations with kinsmen, journey to a foreign country, dependence on
others and the possibility of urinary troubles. If Budh is in Ari, Randhr, or Vyaya, there will be
loss of wealth, due to indulgence in lascivious activities, possibility of suffering from
rheumatism and jaundice, danger of thefts and malevolence of Government, loss of land and
cattle etc. At the commencement of the Dasha of Budh, there will be gains of wealth,
betterment in the educational sphere, birth of children and happiness. In the middle of the
Dasha, there will be recognition from Government. The last part of the Dasha will be
distressful.
71. Now I will tell you about the Dasha of Ketu, who is a headless trunk (Kabandha) amongst all
the Grahas.
72-77. If Ketu is in a Kendr, a Trikon, or in Labh, in a benefic Räçi, in his exaltation, or in his own
Räçi, there will be during his Dasha cordial relations with the king, desired headship of a
country, or village, comforts of conveyances, happiness from children, gain from foreign
countries, happiness from wife and acquisition of cattle. If Ketu is in Sahaj, Ari, or Labh, there
will be in his Dasha acquisition of a kingdom, good relations with friends and opportunities for
the acquisition of elephants. At the commencement of the Ketu Dasha there will be Raj Yog.
During the middle portion of the Dasha there will be possibilities of fearfulness and in the last
part there will be sufferings from ailments and journey s to distant places. If Ketu is in Dhan,
Randhr, or Vyaya, or receives a Drishti from a malefic, there will be imprisonment, destruction
of kinsmen and residential premises and anxieties, company of menials and diseases.
78. Now I will describe the effects of the Dasha of Çukr, who is the incarnate of intoxication,
ecstasy, delight and pride amongst all the Grahas.
79-82. If Çukr is in his exaltation, in his own Räçi, or in a Kendr, or a Trikon, there will be during his
Dasha acquisition of fancy clothes, ornaments, conveyances, cattle and land etc., availability of
sweet preparations every day, recognition from the sovereign, luxurious functions of songs and
dances etc. by the benevolence of Goddess Lakshmi. If Çukr is in his Multrikon, during his
Dasha there will definitely be acquisition of a kingdom, acquisition of a house, birth of children
and grandchildren, celebration of marriage in the family, attainment of a high position, like the
Commander of an Army, visits of friends, recovery of lost wealth, property, or kingdom.
83-84 ½ . If Çukr is in Ari, Randhr, or Vyaya, there will be during his Dasha inimical relations with
kinsmen, distress to wife, losses in business, destruction of cattle and separation from relations.
85-87. If Çukr is in Bandhu, as Lord of Dharm, or Karm, there will be during his Dasha attainment
of rulership of a country, or village, performance of pious deeds, like building of reservoirs and
temples and giving grains etc. in charity, availability of sweet preparations every day, vigour in
work, name and fame and happiness from wife and children.
88-89. Similar are the effects of Çukr in his sub-periods. If Çukr is Lord of Dhan, or Yuvati, there
will be during his Dasha physical pains and troubles. To get alleviation from those troubles the
native should perform Shatarudriya, or Mrityunjaya Japa in the prescribed manner and give in
charity a cow, or female buffalo.
Ch. 48.
Distinctive Effects of the Nakshatr Dasha, or of the Dashas of the
Lords (Vimshottari) of various Bhavas
1. If the Lord of Karm is placed in an auspicious Bhava in his exaltation Räçi etc., his Dasha effects
will be favourable. The effects will be adverse, if the Lord of Karm is in his debilitation Räçi
and occupies an inauspicious Bhava. This proves, that an inauspicious Grah in his exaltation
Räçi etc. will not produce unfavourable results, if placed in an auspicious Bhava and a benefic,
being in his debilitation Räçi and being placed in an inauspicious Bhava, will produce adverse
86
effects. Now I will describe the effects of the Dasha of the Lords of various Bhavas, who are
related to each other.
2-4. There will be physical well -being in the Dasha of the Lord of Lagn, distress and possibility of
death in the Dasha of the Lord of Dhan, unfavourable effects in the Dasha of the Lord of
Sahaj, acquisition of house and land in the Dasha of the Lord of Bandhu, progress in
educational sphere and happiness from the children in the Dasha of the Lord of Putr and
danger from enemies and ill health in the Dasha of the Lord of Ari.
5-8. There will be distress to wife and the possibility of the death of the native in the Dasha of the
Lord of Yuvati, the possibility of death and financial losses in the Dasha of the Lord of Randhr,
improvement in the educational sphere, religious-mindedness and unexpected gains of wealth
in the Dasha of the Lord of Dharm, recognition from and awards by the Government in the
Dasha of the Lord of Karm, obstacles in gains of wealth and the possibility of diseases in the
Dasha of the Lord of Labh and distress and danger from diseases in the Dasha of the Lord of
Vyaya. A Grah, placed in an auspicious Bhava, like Trikon etc., at the commencement of the
Dasha, produces favourable results in his Dasha. The Grah, placed in Ari, Randhr, or Vyaya at
that time, yields only adverse results during his Dasha. It is therefore essential, that the
placement of a Grah at the time of birth and at the commencement of the Dasha should both
be taken into account for the assessment of the Dasha effects.
14-17 ½ . The Dasha of Aris, Randhrs, or Vyayas Lord also becomes favourable, if they get
associated with the Lord of a Trikon. If the Lord of a Kendr is in a Trikon, or the Lord of a
Trikon is in a Kendr, the Dasha of the Grah, yuti with either of them, becomes favourable. The
Dasha of a Grah, receiving a Drishti from the Lord of a Kendr, or Trikon is also favourable. If
Dharms Lord is in Lagn and Lagns Lord is in Dharm, the Dashas of both of them will produce
extremely beneficial results. There will be acquisition of a kingdom in the Dashas of Lagns
Lord and Karms Lord, if Karms Lord is in Lagn and Lagns Lord is in Karm.
18-20. The Dasha of Sahajs, Aris and Labhs Lord, of the Grahas, placed in Sahaj, Ari and Labh and
of the Grahas, yuti with the above, will prove unfavourable. The Dasha of the Grahas,
associated with the Lords of Marak Bhavas, namely Dhan and Yuvati, in Dhan, or Yuvati and
the Dashas of the Grahas, placed in Randhr, will produce unfavourable effects. Thus the
Dashas should be considered favourable, after taking into account the placement of a Grah and
his relationship of one Grah with the other. (Rahu and Ketu give favourable results in Sahaj,
Ari and Labh).
Ch. 49. Effects of the Kaal Chakr
1-5. Maharishi Parashar said. O Brahmin! I am now going to describe to you the effects of the Kaal
Chakr Dasha.
During the Dasha of the Räçi, owned, or occupied by Sürya, there will be ill health, due to the
blood, or bile troubles; … Candr, there will be gain of wealth and clothes, name and fame and
birth of children; … Maìgal, there will be bilious fever, gout and wounds; … Budh, there will
be acquisition of wealth and birth of children; … Guru, there will be increase in the number of
children, acquisition of wealth and enjoyment; … Çukr, there will be acquisition of learning,
marriage and gain of wealth; … occupied by Çani, there will be all kinds of adverse happenings.
The Effects of the Dashas on the Basis of the Naväìç of each Räçi
6-7. In the Kaal Chakr Dasha of Mesh in Mesh Naväìç there will be distress, due to troubles,
caused by the pollution of blood. In the Dasha of Mesh in the Naväìç of Vrishabh there will be
increase in wealth and agricultural product. In the Naväìç of Mithun there will be advancement
of knowledge. In the Naväìç of Kark there will be acquisition of wealth, in the Simh Naväìç
danger from enemies, in the Kanya distress to wife, in the Tula kingship, in the Vrischik death
87
and in the Dhanu acquisition of wealth. Such will be the effects of the 9 Padas of Mesh. In
assessing the net effects the nature of the Grah, occupying the Räçi, should also be taken into
account.
8-10. In the Dasha of Makar Naväìç in Vrishabh there will be tendency to perform undesirable
deeds along with more adverse effects. In the Kumbh Naväìç will be profits in business, in the
Meen success in all ventures, in the Dasha of Vrischik Naväìç danger from fire, in the Dasha of
Tula Naväìç recognition from Government and reverence from all, in the Dasha of Kanya
Naväìç danger from enemies, in the Dasha of Kark Naväìç distress to wife, in the Dasha of
Simh Naväìç diseases of eyes and in the Dasha of Mithun Naväìç obstacles in earning
livelihood. Such will be the effects of the 9 Naväìças of Vrishabh. Similar interpretation should
be made of further verses on this subject.
11-12. In Mithun in the Dasha of the Vrishabh Amça there will be acquisition of wealth, in the
Dasha of Mesh Amça attacks of fever, in the Dasha of Meen Amçä affectionate relations with
maternal uncle, in the Dasha of Kumbh Amça increase in the number of enemies, in the Dasha
of Makar Aìç danger from thieves, in the Dasha of Dhanu Amça increase in the stock of
weapons, in the Dasha of Vrishabh Amça injury by some weapon and in the Dasha of Mithun
Aìç enjoyment.
13-15. In Kark in the Dasha of Kark Amça there will be distress, … Simh displeasure of the
sovereign, … Kanya reverence from kinsmen, … Tula beneficence, … Vrischik creation of
obstacles by father, … Dhanu increase of learning and wealth, … Makar danger from water, …
Kumbh increase in the production of agricultural products and in the Dasha of the Meen Amça
acquisition of more wealth and enjoyment.
16-17. In Simh in the Dasha of the Naväìç of Vrischik there will be distress and disputes, … Tula
extraordinary gains, … Kanya gains of wealth, … Kark danger from wild animals, … Simh birth
of a son, … Mithun increase of enemies, … Vrishabh gains from sale of cattle, … Mesh danger
from animals and in the Dasha of Meen Amça journeys to distant places.
18-19. In Kanya in the Dasha of Kumbh Aàsa there will be acquisition of wealth, … Makar
financial gains, … Dhanu mingling with kinsmen, … Mesh happiness from mother, … Vrishabh
birth of children, … Mithun increase in enemies, … Kark love with some woman, … Simh
aggravation of diseases and in the Dasha of Kanya Amça birth of children.
20-22. In Tula in the Dasha of Tula Amça there will be financial gains, … Vrischik good relations
with kinsmen, … Dhanu happiness from father, … Makar disputes with mother, … Kumbh
birth of a son and financial gains, … Meen entanglement with enemies, … Vrischik disputes
with women, … Tula danger from water and in Dasha of Kanya Amça more financial gains.
23-24?. In Vrischik in the Dasha of Kark Amça there will be financial gains, … Simh opposition to
the king, … Mithun acquisition of land, … Vrishabh financial gains, … Mesh danger from
reptiles, … Meen danger from water, … Kumbh profits in business, … Makar profits in
business, … Makar possibility of suffering from diseases and in the Dasha of Dhanu Amça
financial gains.
25-27. In Dhanu in the Dasha of Mesh Amça there will be financial gains, … Vrishabh acquisition
of more land, … Mithun success in ventures, … Kark success all round, … Simh increase in the
accumulated wealth, … Kanya disputes, … Tula financial gains, … Vrischik affliction with
diseases, … Dhanu happiness from children.
28-29. In Makar in the Dasha of Makar Amça there will be happiness from children, … Kumbh gain
of agricultural products, … Meen well being, … Vrischik danger from poison, … Tula financial
gains, … Kanya increase in enemies, … Kark acquisition of property, … Simh danger from wild
animals and in the Dasha of Mithun Amça danger of falling from a tree.
30-32. In Kumbh in the Dasha of Vrishabh Amça there will be financial gains, … Mesh diseases of
the eyes, … Meen journeys to distant places, … Kumbh increase in wealth, … Makar success in
all kinds of ventures, … Dhanu more enemies, … Mesh loss of happiness and enjoyment, …
Vrishabh death, … Mithun well being.
33-34 ½ . In the Meen in the Dasha of Kark Amça there will be increase in wealth, … Simh
recognition by Government, … Kanya financial gains, … Tula gains from all sources, …
Vrischik fever, … Dhanu more enemies, … Makar conjugal disputes, … Kumbh danger from
88
water and in the Dasha of Meen Amça good fortune all-round. In this manner on the Kaal
Chakr, prepared on the basis of Pad of the Janm Nakshatr, the Dashas of the Naväìç Räçis and
their duration can be assessed and prediction can be made for the whole life of the native.
Appropriate remedial measures (recitation of Mantras, oblations etc.) should be taken to
alleviate the adverse effects, caused by malefic Dashas.
35-37. The effects of Dasha in Raj Yog etc. have already been described in Vol. I of this book. The
same should be applied in a judicious manner in the Kaal Chakr. These are in brief effects of
Kaal Chakr Dasha.
Ch. 50. Effects of the Chara etc. Dashas
1-3. Maharishi Parashar said. O Brahmin! I have already described the Char etc. Dashas. Now I am
going to tell you the effects of these Dashas. The effects of the Dashas of the Räçis should be
judged from the strength of the Lords of Räçis and whether they are benefics, or malefics. If
the Lord of a Räçi possesses full strength, the effects of the Dasha of the Räçi will be realized in
full. The effects of the Dasha will be of medium nature, if the strength is medium. If the Lord
of Räçi possesses little strength, the effects will be experienced accordingly.
4-10. If there are malefics in the 8th, the 5th and the 9th from a Dasha Räçi, the effects of the Dasha
of that Räçi will be distressful. If there are malefics in the 3rd and the 6th from a Dasha Räçi, the
effects of the Dasha will be victory over enemies and happiness. If there are benefics in the 3rd
and the 6th from the Dasha Räçi, there will be defeat in its Dasha. If there are benefics, or
malefics in the 11 th from the Dasha Räçi, there will be conquests and happiness in the Dasha. If
the Dasha Räçi is occupied by, or is owned by a benefic, the effects of its Dasha will be
beneficial. If a Dasha Räçi, owned by a benefic, is occupied by a malefic, favourable effects will
be experienced in the first part of the Dasha and they will be adverse in the latter part. If a
Dasha Räçi, owned by a malefic is occupied by a benefic, the effects of the Dasha will be the
same. A Dasha Räçi, owned and occupied by a malefic will always yield unfavourable results.
The reverse will be the case in the case of the Dasha Räçi, owned and occupied by a benefic. If
a Dasha Räçi, owned by a benefic, is occupied by both benefic and malefic Grahas, the effects
of Dasha will be adverse in its first part and favourable in the latter part.
11-17. The assessment of the effects of the Dasha of the Dasha Räçi should be made after taking
into account the disposition of the Grahas in the Räçi at birth and the disposition of Grahas
during the Dasha. If the Dasha Räçi is well disposed both at the time of birth and during its
Dasha, the beneficial results will be realized in full. If it is ill-disposed during the Dasha, the
effects will be of mixed nature. If the Dasha Räçi is ill-disposed both at the time of birth and
during its Dasha, only evil effects will be experienced.
18-19. The effects of the Dasha will be favourable, if it is occupied by a benefic and there is also a
benefic in the Räçi previous to it. If the Räçi is occupied by a malefic, the effects will be of
adverse nature. If there are benefics in Putr and Dharm, the effects of its Dasha will be
favourable. The reverse will be the case, if Putr and Dharm are occupied by malefics.
20-21. Kumbh, Vrishabh, Simh and Vrischik are Badhak Bhavas for the four Movable Räçis: Mesh,
Kark, Tula and Makar. In other words the 11th Räçi to a Movable Räçi is its Badhak Bhava. If
there is a malefic in the Bhava, occupied by its Lord, or in Badhak Bhava of that Räçi, there
will be occasions of great sorrow, imprisonment and diseases during the Dasha.
22. The Dasha of a Räçi will be favourable, if it is occupied by its own Lord, or an exalted Grah.
The Dasha of a Räçi, not occupied by any Grah, will be adverse.
23-25. There will be great danger, imprisonment during a journey, displeasure of Government and
danger from enemies in the Dasha and Antar Dasha of the Räçi, from which its Badhak Bhava,
Vyaya, Ari and Randhr are occupied by Rahu. There will be loss, due to the displeasure of the
king and danger therefrom in the Antar Dasha of the Räçi, that is occupied by Sürya, Maìgal,
Rahu and Çani. There will be the possibility of death, if the 5th and the 9th from the Antar
Dasha Räçi are occupied by a debilitated, or malefic Grah.
89
26-28. There will be enjoyment, acquisition of chiefship of a town, or village, birth of a son,
financial gains, well-being, dawn of fortune, attainment of the position of a Commander of an
Army and progress all-round, if there is an exalted Grah in the Trikon from the Antar Dasha
Räçi. There will be in his Dasha financial gains, well-being and birth of a son, if the Grah, who
is the Lord of the Dasha, happens to be in a benefic Räçi and receives a Drishti from Guru.
29-32. Vrishabh, Tula, Makar, Kumbh and Mithun are the inimical Räçis of Sürya. The inimical
Räçis of Candr and other Grahas may be rec koned similarly. If a Grah is in an inimical Räçi, his
Dasha will be full of adversities. The effects of the Dasha of Räçis and Grahas should be judged
after taking into account the above rules.
33-34. The Dashas of that Grah will be favourable, who is Raj Yog Karak, who is disposed between
two benefics (that is there are benefics in the 2nd and the 12th Bhavas to that Grah) and who has
benefics in the 2nd, 3rd and 4th Bhavas from him. A malefic Grah becomes favourable, if he is
disposed between benefics.
35-36. The whole of the Dasha of a Grah, who is related to a friendly and benefic Grah at the
commencement and the end of the Dasha, will be favourable. In an unfavourable Dasha the
Antar Dasha of a benefic (Grah, or Räçi) becomes favourable. The Dasha of a Grah, or Räçi,
who has benefics in the 5th, or the 9th from it, is also favourable. In this manner the effects of
the Dasha should be judged, after taking into account the dispositions of the Grah, or Räçi at
the commencement and at the end of the Dasha.
37-39. The Dasha of the Grahas and Räçis, who have benefics in the Trikon from them is
favourable. If the Dasha of a benefic Räçi commences in a benefic Räçi, it will be very
favourable. If an evil Dasha commences in a benefic Räçi, it is also favourable. Therefore the
commencement of a Dasha should always be kept in view in assessing the results of the Dasha.
There will be loss of fortune, if at the commencement of the Dasha there is a malefic Räçi, or, if
the Lord of the Dasha Räçi is in debilitation.
40-41. There will be loss of fortune, wealth and agricultural products and infliction with disease
during the Dasha of the Räçi, occupied by a debilitated Grah, or, if there is a debilitated Grah
in the 5th from it, or in the 9th from it, or whose Lord is debilitated, or related to a debilitated
Grah.
42. Four Räçis from Kumbh and four Räçis from Vrischik belong to Rahu and Ketu, respectively. If
Rahu and Ketu are in any one of the aforesaid Räçis, the Dasha will be productive of beneficial
results.
43-45. If a Grah, whose Dasha is otherwise considered favourable, is placed in a Marak Bhava, or, if
the Räçi, in which his Dasha comes to an end, receives a Drishti from Çukr, or Candr, there will
be in his Dasha displeasure of government and loss of wealth.
46-47. There will be loss of everything, imprisonment, death, exile from the country and great
distress at the end of the Dasha of Rahu. The above effects will definitely be realized, if there
are malefics in the 5th and the 9th from Rahu. Beneficial and adverse effects should be predicted
in this manner.
48-50. The same would be the effects in the Dasha of the Räçi, occupied by malefics, like Rahu etc.
The association of a Marak Grah with the Räçi at the time of commencement of its Dasha is
not productive of good effects. If such a Grah is Rahu, there will be imprisonment, or loss of
wealth.
51-52. The natural characteristics of the Bhava, occupied by Rahu, are harmed at the
commencement of the Dasha. If such a Bhava is Dhan, there will be loss of wealth. If Candr
and Çukr are in Vyaya, there will be losses, due to the displeasure of government. If Maìgal
and Ketu are so disposed, there will be death, or danger from fire. There will be acquisition of a
kingdom, if Çukr and Candr are in Dhan at the commencement of the Dasha. This means, that
the effects of the Bhava, in which Candr and Çukr are placed at the commencement and end of
a Dasha, are strengthened. Thus their disposition in Ari, Randhr and Vyaya will produce only
adverse effects.
53-55. Similarly the sages have described the effects of the Bhava with Argal. If there is an
auspicious Argal causing benefic, or malefic Grah of a Räçi and Lagn receives a Drishti from
him, that Räçi will prevail. Here Lagn is the secondary condition. If the Grah, causing
90
uninterrupted Argal, gives a Drishti to a Räçi, that Räçi will prevail. In other words good
effects will be derived in the Dasha of that Räçi. The Dasha of the Räçi, which does not receive
a Drishti from an auspicious Argal, or the Dasha of a Räçi with Vipreet Argal will not be
favourable. The Dasha of that Räçi, which receives a Drishti from a benefic, will be favourable.
56-59. Financial gains will be derived in the Dasha of the Räçi, which is occupied by its benefic
Lord, or by an exalted Grah, who receives a Drishti from him. There will be loss of wealth, if
such a Grah is in the 12th Bhava to the Räçi (or Bhava). There will be destruction of all good
effects, distress to children and father and mental agony in the Dasha of the Räçi, if there are
malefics in the 5th and the 9th from the Räçi. Evil effects will be experienced in the Dasha of the
Räçi, which is occupied by Randhrs Lord, Vyayas Lord, Sürya, Maìgal, or Çani.
60-63. The Dasha of the Räçi will cause distress to children, exile to a foreign country and
continuous disturbances in life, if Rahu and Ketu are in the Trikon to the Räçi. There will be
danger from enemies, from the king and disease in the Dasha of the Räçi, which is so posited,
that the 6th and the 8th from it are occupied by malefic, debilitated, or combust Grahas. There
will be destruction of house, land and agricultural fields, if there is a malefic, or debilitated
Grah in the 4th from the Räçi. There will be loss of house, due to negligence, if such a Grah is
Maìgal. There will be heart pain and danger from government, if the Grah is Çani and there
will be losses all round and danger from poison and thieves, if the Grah is Rahu.
64-66 ½ . There will be pilgrimage to holy places in the Dasha of the Räçi, who has Rahu in the 10th
to it. There will be gain of earnings, religious rites, gain of wealth, renown for good deeds and
success in efforts and ventures in the Dasha of the Räçi, which is so posited, that the 10 th, the
11th and the 9th from it are occupied by benefics. There will be birth of children, happiness from
wife and recognition by the Government in the Dasha of the Räçi, from which the 5th, the 7th
and the 9th are occupied by benefic, or exalted Grahas. During the Dasha of the Bhavas
(Räçis), occupied by Putrs, Labhs, Karms, Bandhus, Dharms and Lagns Lord, there will be
growth of these Bhavas. The good effects will be in proportion to the strength of the Bhavas
and the Grahas, occupying them.
67-70. In the Dasha of a Räçi (Bhava) there will be well-being, increase in opulence and glory and
devotion to deities and Brahmins, if it is occupied by Guru, Çukr, or the Lord of a Trikon.
There will be acquisition of more conveyances and cattle etc. in the Dasha of the Räçi (Bhava),
which is so posited, that the 4th from it is occupied by an exalted Grah, or Lord of a Trikon.
Candr there will give things, like grains, Ghé etc. Full Candr will favour with a treasure and
jewels etc. Çukr there, will provide enjoyment from music etc.
71-72. There will be enjoyment of the palanquin-like conveyance in the Dasha of the Räçi (Bhava),
from which the 4th is occupied by Guru. There will be success in all ventures, great opulence
and glory, acquisition of a kingdom during the Dasha of a Räçi (Bhava), which has the Yog of
the Lord of Lagn, Dharms Lord, Karms Lord, an exalted Grah, or benefics. The effects of the
Dashas of various Bhavas should be judged in this manner.
73-77. The effects of the Dashas of each Räçi, or Grah (Nakshatr Dasha) depend on their 18
different kinds of conditions. They are deep exaltation, exaltation, dispositions on their either
side, Multrikon, own, Adhimitå, Tatkalik Mitras, neutral, enemys, Adhisatrus Räçi, deep
debilitation, debilitated, or enemys Varg, own Varg, disposition in a Kendr, disposition in a
Trikon, defeated in war between Grahas, deep combustion.
78-83?. Acquisition of kingdom, enjoyment and acquisition of more property are the effects of the
whole Dasha of the Grah, who is in deep exaltation and is fully equipped with all the six kinds
of strength, great opulence and glory with some possibility of affliction with disease are the
effects of the Grah, placed in his Räçi of exaltation. The Dasha of a Grah in deep debilitation is
called Rikt. Diseases, loss of wealth and danger of death are the effects of the Dasha of such a
Grah. The Dasha of the Grah, who is in a condition in between deep exaltation and deep
debilitation is known, as Avrohini (descending). The Dasha of the Grah in exaltation, or in a
friends Räçi is called Madhya (of middle order). This Dasha also yields moderately good
effects. The Dasha of a Grah, placed in a condition in between deep debilitation and deep
exaltation, is called Rohini (ascending). The Dasha of a Grah, placed in between the
debilitated and enemy Naväìç is called Adham (evil). Dangers of various kinds, distress and
91
sorrows are the results of the Dasha of such a Grah. These Dashas give results, according to
their nomenclature.
84-87. The Dashas of other Grahas become auspicious and augment the fortune, if the Lord of
Dharm and Guru are in any way related with Yog, Kendr, or the Bhava concerned etc. The
Grah with Yog of good fortune at birth produces good effects, when he is free from
retrogression and becomes direct. The weakness, inabilities and Yogas of other Grahas should
also be taken into account in judging their effects. All those Dashas give full, medium and little
effects in accordance with the disposition of the Grahas in the Kendr, Panaphara and
Apoklima.
88-89 ½ . The Grahas in Shirshodaya, Ubhayodaya and Prishthodaya Räçis, yield their results,
respectively, at the commencement, in the middle and at the end of the Dasha. All the Grahas
yield auspicious results in the Antar Dasha of Naisargik (natural, constant) and Tatkalik
(according to position) friends. The results will be adverse in the Antar Dasha of inimical
Grahas.
Antar Dashas of Räçis
90-96. There are Antar Dashas of the 12 Räçis, commencing from the Räçi, in which the Lord of the
Dasha is placed. There will be auspicious results, like acquisition of kingdom in the Antar
Dasha of a Räçi, which is occupied by its own Lord, or a friendly Grah. There will be
inauspicious results, like loss of wealth, disputes, danger from diseases etc. in the Antar Dasha
of the Räçi, which may be Ari, Randhr, or Vyaya, or is occupied by a malefic, debilitated Grah,
or a Grah, placed in an inimical Räçi. The Räçi, which contained more auspicious marks in the
Ashtak Varg will yield benefic effects in its Antar Dasha. Adverse will be the effects of the
Antar Dasha of the Räçi, which contains more inauspicious marks. For assessing the results the
Räçi, from which the Dasha commences, should be treated, as Lagn and the Bhavas thereafter
should be assumed to have the characteristics, as if they are so from Lagn. Thus the 2nd Bhava
from that Räçi will be the Bhava of the wealth, the 3rd of co-borns and so on. There will be
gains, or losses of Dhatus etc., assigned to the Räçis and the Grahas, in the Antar Dasha of the
Räçis concerned. In judging the effects of the Antar Dashas of the Grahas their benefic and
malefic nature, relations with the malefic, or benefic, Drishtis on them and their disposition in
Ari, Randhr, or Vyaya etc. should all be kept in view.
97. The results of the Antar Dashas Pratyantar Dashas of the Räçis should be assessed in the
manner, explained in this chapter.
Ch. 51.
Working out of Antar Dashas of Grahas and Rasis in Vimshottari etc.
Dasha systems
1. For finding out the span of the Antar Dasha of a Grah in the Dasha of the same, or another Grah
multiply the Dasha years of the former with the Dasha years of the latter and divide the
product by the total Dasha years of all the Grahas. For finding out the span of the Pratyantar
Dasha of the same, or any other Grah in the Antar Dasha of another Grah multiply the years
etc. of the Antar Dasha with the Dasha years of the other Grah and divide the product by the
total Dasha years of all the Grahas. The figure so available in months etc. will represent the
Pratyantar Dasha of the former.
2. In every Dasha the first Antar Dasha belongs to the Lord of the Dasha. Then the further Antar
Dashas belong to the other 8 Grahas in the same order, as followed for the Dashas. The same
applies to Pratyantar Dasha.
92
The Antar Dashas of Chara Grahas in Chara etc. Dasha
3-4. The Antar Dashas of the Charadi Kendradi Dasha of the Grahas are worked out by dividing
the Dasha years by 9. The first Dasha will invariably be of the Lord of the Dasha. Thereafter
there will be Antar Dashas of Grahas, placed in Kendras, Panapharas and Apoklimas,
respectively, according to their strength.
Antar Dashas of Räçis
5. The Antar Dashas of Räçis is worked out by dividing the Dasha years by 12. Pratyantar Dashas
of the Antar Dashas are also calculated in the same manner.
6. The Antar Dashas will start from the Dasha Räçi, or from the Räçi 7th therefrom, whichever is
stronger. The Antar Dashas are in the onwards order, if the Dasha Räçi is odd and in the
reverse order, if it is even.
7-12. O Brahmin! Now I will acquaint you with the special characteristics of the order of the Antar
Dashas of the Räçis. If the Dasha Räçi is a Movable one, the Antar Dashas of the 12 Räçis are
in the onwards, or reverse order. If the Dasha Asraya Räçi is a Fixed one, the Antar Dashas
will start from it and thereafter there will be an Antar Dasha of every sixth Räçi. If the Dasha
Ashraya Räçi is a Dual one, the first Antar Dasha will belong to it. Thereafter there will be
Antar Dashas of Räçis in Kendr to it, Räçis in Kendr to the 5th from it and Räçis in Kendr to
the 9th from it. In the case of all kinds of Räçis, namely Movable, Fixed, or Dual, the order will
be onwards, if the Dasha Asraya Räçi is an odd one and in the reverse order, if it is an even
one. The so called Dasha Asraya Räçi is known, as Pak Räçi. In the first order Räçi, which is
Pak Räçi, is also called Bhog Räçi. Later, if the Dasha Prad Räçi is even, then the Bhog Räçi
will be that, which is at the same Räçi distance, as the Dasha Asraya Räçi is from the Dasha
Prad Räçi. For the Char, Sthir and Trikon Dasha, the Pak and Bhog should be determined in
this manner. If Pak and Bhog Räçis are associated with malefics, there will be pain in the body
and mental agony. There will be enjoyment, if they are associated with benefics. In the Kaal
Chakr Dasha, like the Vimshottari Dasha system, the span of Dasha should be multiplied by
the span of the Dasha of the Räçi, whose Antar Dasha is required and the product should be
divided by the total Dasha years of (all) the Räçi(s). The years, months etc. as arrived at will
represent the Antar Dasha of the Räçi concerned.
13-16. Now I will tell you the method of working out the Antar Dashas in the Pinda, Aìç and
Nisarg Dashas. The Lord of Dasha is Dasha Pachak of full part, the Grah, associated with, is
Pachak of ? part, the Grah in Trikon from him is Pachak of l/3 part and the Grah in the 4th and
8th from him are Pachak of ? part, the Grah in the 7th from him is Pachak of l/7 part of the
Dasha. No Grah in any other Bhava is Antar Dash Pachak. In this manner there are Antar
Dasha Pachakas in the above-mentioned Bhavas from the various Bhavas, including Lagn. In
any of such Bhavas, if there are more than one Grah, then the one, who is the strongest
amongst them will be the Pachak. Take the fractions and reduce them in equivalent fractions
with a common denominator. Add up the aliquot parts of the Dasha, representative of the
various numerators, leaving out the denominators. The Antar Dashas will be arrived at, when
the various aliquots are converted into years, months etc. within the main Dasha and divided
by the above sum. (The calculations, given above, are not the literal translation of the text in
the verses concerned, but their actual meaning and sense. This has been got confirmed by
checking up with similar information, given in Kalyana Varmas Saravali and Varamihirs Brihat
Jatak)
Ch. 52. Effects of the Antar Dashas in the Dasha of Sürya
(Vimshottari)
1-3. Good effects, like acquisition of wealth and grains etc., are derived in the Antar Dasha of Sürya
in his own Dasha, if Sürya is exalted, in his own Bhava, in Labh, in a Kendr, or in a Trikon.
93
Adverse results will be experienced, if Sürya is debilitated, or in an inauspicious Bhava, or
Räçi. Medium effects will be realized, if Sürya is in other houses. If Sürya is the Lord of Dhan,
or Yuvati, there will be danger of premature death, or death-like sufferings. The remedial
measures to be adopted are Mrityunjaya Japa, or the worship of Sürya (by recitation of
appropriate Mantras, charity etc.).
4-6. Functions, like marriage etc., gain of wealth and property, acquisition of a house, of land, cattle
and conveyances etc. will be the effects of the Antar Dasha of Candr in the Dasha of Sürya, if
Candr is in a Kendr, or in a Trikon. There will be marriage of the native, birth of children,
beneficence of and favours from kings and fulfillment of all ambitions, if Candr is in his
exaltation Räçi, or in his own Räçi.
7-10. Distress to wife and children, failures in ventures, disputes with others, loss of servants,
antagonism with the king and destructions of wealth and grains will be the effects, if Candr is
waning, or is associated with malefics. Effects, like danger from water, mental agony,
imprisonment, danger from diseases, loss of position, journeys to difficult places, disputes with
coparceners, bad food, trouble from thieves etc., displeasure of the king, urinary troubles, pains
in the body will be experienced, if Candr is in Ari, Randhr, or Vyaya.
11-12?. Luxuries, comforts, pleasures, dawn of fortune (Bhagyodaya), increase in the enjoyment
from wife and children, acquisition of kingdom, performance of marriage and religious
functions, gain of garments, land and conveyance and birth of children and grandchildren will
be the auspicious effects, if there are benefics in the 1 st, the 9th, or a Kendr from the Lord of the
Dasha.
13-14. Unpalatable food, or course food, exile to outside places etc. will be the effects in the Antar
Dasha, if Candr is in the 6th, the 8th, or the 12th from the Lord of the Dasha, or, if Candr is
weak. There will be premature death, if Candr is the Lord of a Marak Bhava. To acquire peace
and comfort, the remedial measure is giving in charity of a white cow and a female buffalo
(Mahishi).
15-18. Auspicious effects, like acquisition of land, gain of wealth and grains, acquisition of a house
etc. will be derived in the Antar Dasha of Maìgal in the Dasha of Sürya, if Maìgal is in his
exaltation Räçi, in his own Räçi, in a Kendr, or in a Trikon. All-round gains, attainment of the
position of a Commander of the Army, destruction of enemies, peace of mind, family comforts
and increase in the number of co-borns will be the effects, if Maìgal is yuti with the Lagns
Lord.
19-20. Brutality, mental ailment, imprisonment, loss of kinsmen, disputes with brothers and failure
in ventures will result, if Maìgal is in the 8th, or in the 12th from the Lord of the Dasha, if
Maìgal is associated with malefics, or, if Maìgal is without dignity and strength.
21-22. Destruction of wealth by the displeasure of the king will be the effect, if Maìgal is in his
debilitation Räçi, or be weak. Diseases of the mind and body will result, if Maìgal is the Lord
of Dhan, or Yuvati Bhava. Recovery from ill health, increase in longevity and success in
adventures are possible, if remedial measure, like recitation of Vedas, Japa and Vrashotsarg
are performed in the prescribed manner.
23-26 ½ . In the Antar Dasha of Rahu in the Dasha of Sürya, if Rahu is in a Kendr, or in a Trikon
from Lagn, there will be in the first two months loss of wealth, danger from thieves, snakes,
infliction of wounds and distress to wife and children. After 2 months inauspicious effects will
disappear and enjoyment and comforts, sound health, satisfaction, favours from the king and
government etc. will be the favourable effects, if Rahu is yuti with benefics, or, if Rahu is in the
Naväìç of a benefic. Recognition from the king, good fortune, name and fame, some distress to
wife and children, birth of a son, happiness in the family etc. will be derived, if Rahu is in an
Upachaya from Lagn, if Rahu is associated with a Yog Karak, or is placed auspiciously from
the Lord of the Dasha.
27-29. Imprisonment, loss of position, danger from thieves and snakes, inflection of wounds,
happiness to wife and children, destruction of cattle, house and agricultural fields, diseases,
consumption (Gulma – enlargement of the skin), dysentery etc. will be the results, if Rahu is
weak, or is in the 8 th, or in the 12th from the Lord of the Dasha.
94
30-31. Adverse effects, like premature death and danger from snakes will be derived, if Rahu is in
Dhan, or Yuvati, or, if Rahu is associated with the Lords of either of these Bhavas. Worship of
Goddess Durga, Japa, giving in charity of a black cow, or female buffalo are the remedial
measures for alleviation of the above evil effects, or total escape from them.
32-33 ½ . Marriage of the native, favours by the king, gain of wealth and grains, birth of a son,
fulfillment of the ambitions by the beneficence of the sovereign and gain of clothes will be the
auspicious effects, derived in the Antar Dasha of Guru in the Dasha of Sürya, if Guru is in a
Kendr, or in a Trikon to Lagn, in his exaltation Räçi, in his own Räçi, or in his own Varg.
34-36. Acquisition of a kingdom, comforts of conveyance, like palanquin (motor car in the present
times), gain of position etc. will result, if Guru is the Lord of Dharm, or Karm. Better fortune,
charities, religious inclinations, worship of deities, devotion to preceptor, fulfillment of
ambitions will be the auspicious effects, if Guru is well placed with reference to the Lord of the
Dasha.
37-39. Distress to wife and children, pains in the body, displeasure of the king, non-achievement of
desired goals, loss of wealth, due to sinful deeds, mental worries etc. will result in his Antar
Dasha, if Guru is in the 6th, or in the 8th from the Lord of the Dasha, or is associated with
malefics. Giving in charity gold, a tawny-coloured cow (Kapila Gaya), worship of Isht Lord
(Isht Dev) are the remedial measures to obtain alleviation of the evil effects and to achieve
good health and happiness.
40-42. Destruction of foes, full enjoyment, some gain of grains, auspicious functions, like marriage
etc. at home will be the good effects, derived in the Antar Dasha of Çani in the Dasha of Sürya,
if Çani is in a Kendr, or in a Trikon from Lagn. Well-being, acquisition of more property,
recognition by the king, achievement of renown in the country, gain of wealth from many
sources will be the effects, if Çani is in his exaltation, in his own, in a friendly Räçi and, if Çani is
yuti with a friendly Grah.
43-44. Rheumatism, pains, fever, dysentery-like disease, imprisonment, loss in ventures, loss of
wealth, quarrels, disputes with coparceners, claimants etc. will be the effects in the Antar
Dasha, if Çani is in the 8th, or the 12th from the Lord of the Dasha, or is associated with malefics.
45-47. There will be loss of friends at the commencement, good effects during the middle part and
distress at the end of the Dasha. In addition to other evil effects there will be separation from
parents and wandering, if Çani be in his Räçi of debilitation. If Çani is the Lord of Dhan, or
Yuvati, there will be danger of premature death. Giving in charity black cow, buffalo, goat and
Mrityunjaya Japa, are the remedial measures for obtaining relief from the evil effects of the
Antar Dasha. These measures help to achieve happiness and gain of wealth and property.
48-49 ½ . Acquisition of a kingdom, enthusiasm and vivacity, happiness from wife and children,
acquisition of conveyance through the beneficence of the sovereign, gain of clothes, ornaments,
pilgrimage to holy places, acquisition of a cow etc. will be the good effects in the Antar Dasha
of Budh in the Dasha of Sürya, if Budh is in a Kendr, or in a Trikon from Lagn.
50-51 ½ . Budh becomes very beneficial, if he gets associated with the Lord of Dharm. Reverence
from and popularity amongst people, performance of pious deeds and religious rites, devotion
to the preceptor and deities, increase in wealth and grains and birth of a son, will be the
auspicious effects, if Budh is in Dharm, Putr, or Karm.
52-53 ½ Marriage, offering of oblations, charity, performance of religious rites, name and fame,
becoming famous by assuming another name, good food, becoming happy, like Indra, by
acquiring wealth, robes and ornaments will be the effects, if Budh is in an auspicious Bhava,
like a Trikon etc. from the Lord of the Dasha.
54-57. Body distress, disturbance of peace of mind, distress to wife and children, will be the evil
effects in the Antar Dasha of Budh, if he is in the 6th, the 8th, or the 12th from the Lord of the
Dasha (Budh cannot be in the 6th, or the 8th from Sürya). There will be evil effects at the
commencement of the Antar Dasha, some good effects in the middle part of the Antar Dasha
and the possibility of displeasure of the king and exile to a foreign country at the end of the
Dasha. If Budh is the Lord of Dhan, or Yuvati, there will be pains in the body and attacks of
fever. For relief from the evil effects and to regain good health and happiness the remedial
95
measures are the recitation of Vishnu Sahasranam and giving in charity grains and an idol,
made of silver.
58-59. Body pains, mental agony, loss of wealth, danger from the king, quarrels with the kinsmen
will be the effects of the Antar Dasha of Ketu in the Dasha of Sürya. If Ketu is associated with
the Lord of Lagn, there will be some happiness at the commencement, distress in the middle
part and receipt of the news of death at the end of the Antar Dasha.
60-61. Diseases of teethe, or cheeks, urinary troubles, loss of position, loss of friends and wealth,
death of father, foreign journey and troubles from enemies will be the results, if Ketu is in the
8th, or the 12th from the Lord of the Dasha.
62-64. Beneficial effects, like happiness from wife and children, satisfaction, increase of friends, gain
of clothes etc. and renown will be derived, if Ketu is in Sahaj, Ari, Karm, or Labh.
If Ketu is Lord of Dhan, or Yuvati (or is in any of those Bhavas), there will be danger of premature
death. The remedial measures for obtaining relief from the evil effects are recitation of
Mantras of Goddess Durga (Shat Chandi Path) and giving a goat in charity.
65-68. Marriage and happiness, as desired from wife, gain of property, travels to other places,
meeting with Brahmins and the king, acquisition of kingdom, riches, magnanimity and majesty,
auspicious functions at the home, availability of sweet preparations, acquisition of pearls and
other jewels, clothes, cattle, wealth, grains and conveyances, enthusiasm, good reputation etc.
are the auspicious effects of the Antar Dasha of Çukr in the Dasha of Sürya, if Çukr is placed in
a Kendr, or in a Trikon, or, if Çukr is in his exaltation Räçi, in his own Räçi, in his own Varg, or
in a friendly Räçi.
69-73. Displeasure of the king, mental agony and distress to wife and children will be the effects in
the Antar Dasha of Çukr, if he is in the 6th, the 8th, or the 12th from the Lord of the Dasha. The
effects of the Antar Dasha would be moderate at its commencement, good during the middle
portion and evil effects, like disrepute, loss of position, inimical relations with kinsmen and loss
of comforts, will be derived at the end. If Çukr is the Lord of Yuvati (and Dhan), there will be
pains in the body and the possibility of suffering from diseases. There will be premature death,
if Çukr is associated with Aris, or Randhrs Lord. The remedial measures for obtaining relief
from the evil effects are Mrityunjaya Japa, Rudra Japa and giving in charity a tawny cow, or
female buffalo.
Ch. 53. Effects of the Antar Dashas in the Dasha of Candr
1-2 ½ . Acquisition of horses, elephants and clothes, devotion to deities and preceptor, recitation of
religious songs in praise of God, acquisition of a kingdom, extreme happiness and enjoyment
and name and fame will be the beneficial results in the Antar Dasha of Candr in her own
Dasha, if she is placed in her exaltation Räçi, her own Räçi, in a Kendr, or in a Trikon, or is
associated with the Lord of Dharm, or Karm.
3-6. Loss of wealth, loss of position, lethargy, agony, antagonism towards the king and ministers,
distress to mother, imprisonment and loss of kinsmen will be the evil effects in her Antar
Dasha, if Candr is in her debilitation Räçi, if Candr is associated with malefics, or, if Candr is in
Ari, Randhr, or Vyaya. If Candr is the Lord of Dhan, or Yuvati, or is associated with Randhrs,
or with Vyayas Lord, there will be pains in the body and danger of premature death. The
remedial measures are giving in charity of a tawny-coloured cow, or female buffalo.
7-8 ½ . Advancement of fortune, recognition by the government, gain of clothes and ornaments,
success in all efforts, increase in agricultural production and prosperity at home and profits in
business will be the favourable effects of the Antar Dasha of Maìgal in the Dasha of Candr, if
Mangal is in a Kendr, or in a Trikon. Great happiness and enjoyment of comforts will be
derived, if Mangal is in his exaltation Räçi, or in his own Räçi.
9-12. Distress to the body, losses at home and in agricultural production, losses in business dealings,
antagonism, or adverse relations with servants (employees) and the king, separation from
kinsmen and hot temperament will be the evil effects in the Antar Dasha of Maìgal, if he is
placed in Ari, Randhr, or Vyaya from Lagn, be associated with, or receives a Drishti from
malefics in the 6th, the 8th, or the 12th from the Lord of the Dasha.
96
13-14. There will be some auspicious results at the commencement of the Antar Dasha of Rahu in
the Dasha of Candr, but later there will be danger from the king, thieves and snakes, distress to
cattle, loss of kinsmen and friends, loss of reputation and mental agony, if Rahu is placed in a
Kendr, or in a Trikon.
15-16. Success in all ventures, gain of conveyances, garments etc. from the king etc. in the South-
West direction will be derived, if Rahu in his Antar Dasha receives a Drishti from benefics, if
Rahu is in Sahaj, Ari, Karm, or Labh, or, if Rahu is yuti with a Yog Karak Grah.
17-18. Loss of position, mental agony, distress to wife and children, danger of diseases, danger from
the king, scorpions and snakes etc. will happen, if Rahu is weak and is placed in the 8th, or the
12th from the Lord of the Dasha.
19-21. Pilgrimage to holy places, visits to sacred shrines, beneficence, inclination towards charitable
deeds etc. will be the results, if Rahu is in a Kendr, in a Trikon, or in the 3rd, or the 11th from
the Lord of the Dasha. There will be body troubles (physical afflictions), if Rahu is in Dhan, or
in Yuvati. Rahu Japa and giving a goat in charity are the remedial measures for obtaining relief
from the evil effects in the Antar Dasha of Rahu.
22-24 ½ . Acquisition of a kingdom, auspicious celebrations at home, gains of clothes and
ornaments, recognition from the king beneficence of the Isht Lord (Isht Devata), gains of
wealth, land, conveyances, success in all ventures by the beneficence of the king will be the
beneficial effects in the Antar Dasha of Guru in the Dasha of Candr, if Guru is placed in a
Kendr, or in a Trikon to Lagn, or, if Guru is in his own, or in his exaltation Räçi.
25-28 ½ . Destruction of preceptor (and father etc.) and children, loss of position, mental agony,
quarrels, destruction of a house, conveyances and agricultural land will be the evil effects in his
Antar Dasha, if Guru is in Ari, Randhr, or Vyaya, if Guru is combust, in his debilitation Räçi,
or be associated with malefics. Gains of cattle, grains, clothes and happiness from brothers,
acquisition of property, valour, patience, oblations, celebrations, like marriage etc., gain of a
kingdom etc. will be the favourable effects, if Guru is in 3rd, or in the 11th from the Lord of the
Dasha.
29-31. Effects, like unpalatable food, journeys to places away from the homeland, will be derived, if
Guru is weak and is placed in the 6th, the 8th, or the 12th from Candr. There will be good effects
at the commencement of the Antar Dasha and distress at its end. There will be premature
death, if Guru is Dhans, or Yuvatis Lord. Remedial measures for obtaining relief from the
above evil effects are recitation of Shiva Sahasranam Japa and giving gold in charity.
32-34. Effects, like birth of a son, friendship, gain of wealth and property, profits in business with
the help of Sudras, increase in agricultural production, gains from son, riches and glory by the
beneficence of the king, will be experienced in the Antar Dasha of Çani in the Dasha of Candr,
if Çani is in a Kendr, or in a Trikon from Lagn, or, if Çani is in his own Räçi, in his own Naväìç,
in his exaltation Räçi, if Çani receives a Drishti from, or is associated with benefics, or, if Çani is
in Labh with strength.
35-35 ½ Effects, like visits to holy places, bathing in holy rivers etc., the creation of troubles by
many people and distress from enemies, will be derived in the Antar Dasha of Çani, if Çani is in
Ari, Randhr, Vyaya, or Dhan, or, if Çani is in his debilitation Räçi.
36-38. Effects, like enjoyments and gains of wealth some times, while opposition, or quarrels with
wife and children at other times, will be realized, if Çani is in a Kendr, or in a Trikon from the
Lord of that Dasha, or is endowed with strength. If Çani is in Dhan, Yuvati, or Randhr, there
will be physical distress. The remedial measures to be adopted for obtaining relief from the evil
effects are Mrityunjaya Japa, giving in charity a black cow, or female buffalo.
39-41. Effects, like acquisition of wealth, recognition by the king, gain of clothes etc., discussions on
Shastras gain of knowledge from society with learned and holy people, enjoyments, birth of
children, satisfaction, profits in business, acquisition of conveyance and ornaments etc. will be
experienced in the Antar Dasha of Budh in the Dasha of Candr, if Budh is in a Kendr, or in a
Trikon, if Budh is in his own Räçi, in his own Naväìç, or in his exaltation Räçi, endowed with
strength.
42-43 ½ . Effects, like marriage, oblations (Yagya), charities, performance of religious rites, close
relations with the king, social contacts with men of learning, acquisition of pearls, corals, Mani
97
(jewels), conveyances, clothes, ornaments, good health, affections, enjoyments, drinking of
Soma Rasa and other tasty syrups etc. will be derived in the Antar Dasha of Budh, if he is in a
Kendr, or in a Trikon, or in the 11th, or in the 2 nd from the Lord of the Dasha.
44-46. Pains in the body, loss in agricultural ventures, imprisonment, distress to wife and children
will be the inauspicious effects, if Budh be in the 6th, the 8th, or the 12th from the Lord of the
Dasha, or be in his debilitation Räçi. If Budh is the Lord of Dhan, or Yuvati, there will be fear
of fever. The remedial measures to be adopted for obtaining relief from the evil effects are
recitation of Vishnu Sahasranam and giving a goat in charity.
47-48. Effects, like gain of wealth, enjoyment, happiness to wife and children, religious inclination
etc., will arise in the Antar Dasha of Ketu in the Dasha of Candr, if Ketu is in a Kendr, in a
Trikon, or Sahaj and is endowed with strength. There will be some loss of wealth at the
commencement of the Antar Dasha. Later all will be well.
49-49 ½ . Gain of wealth, cattle etc. will be the effects, if Ketu is in a Kendr, in the 9th, the 5th, or the
11th from the Lord of the Dasha and is equipped with strength. There will be loss of wealth at
the end of the Antar Dasha.
50-52. There will be obstacles in ventures, due to interference by enemies and quarrels, if Ketu be
in the 8th, or the 12th from the Lord of the Dasha, or receives a Drishti from, or is associated
with malefics. If Ketu is in Dhan, or in Yuvati, there will be danger of affliction of the body
with diseases. Mrityunjaya Japa will give relief in all the evil effects and will ensure gain of
wealth and property with the beneficence of Lord Shiva.
53-55. Effects, like acquisition of a kingdom, gaining of clothes, ornaments, cattle, conveyances etc.,
happiness to wife and children, construction of a new house, availability of sweet preparations
every day, use of perfumes, affairs with beautiful women, sound health etc. will be experienced
in the Antar Dasha of Çukr in the Dasha of Candr, if Çukr is in a Kendr, in a Trikon, in Labh,
Bandhu, or Dharm, or in his exaltation Räçi, or in his own Räçi.
56. Physical soundness, good reputation, acquisition of more land and houses, will result, if Çukr is
yuti with the Lord of the Dasha.
57-57?. There will be loss of landed property, children, wife and cattle and opposition from
government, if Çukr is in his debilitation Räçi, combust, or receives a Drishti from, or is
associated with malefics.
58-60. If Sukr is in Dhan in his exaltation Räçi, or in his own Räçi, or is there, associated with the
Lord of Labh, there will be acquisition of an underground hidden treasure, gain of land,
enjoyment, birth of a son etc. Advancement of good fortune, fulfillment of ambitions with the
beneficence of the king, devotion to deities and Brahmins, gain of jewels, like pearls etc. will
result, if Çukr is yuti with Dharms, or Labhs Lord.
61. Acquisition of more house property and agricultural land and gain of wealth and enjoyment will
be the good effects, if Çukr is in a Kendr, or in a Trikon from the Lord of the Dasha.
62. Deportation to foreign lands, sorrows, death and danger from thieves and snakes will be the
results, if Çukr is in the 6 th, the 8th, or the 12th from the Lord of the Dasha.
63-64. There will be danger of premature death, if Çukr be the Lord of the 2nd, or 7th. The remedial
measures to be adopted for obtaining relief from the evil effects are Rudra Japa and giving in
charity a white cow and silver.
65-67. Recovery of a lost kingdom and wealth, happiness in the family, acquisition of villages and
land with the kind assistance of ones friends and the king, birth of a son, beneficence of
Goddess Lakshmi, will be the beneficial results in the Antar Dasha of Sürya in the Dasha of
Candr, if Sürya is in his exaltation Räçi, in his own Räçi, in a Kendr, or in Putr, or in Dharm, or
in Labh, or in Dhan, or in Sahaj. At the end of the Antar Dasha there is the likelihood of
attacks of fever and lethargy.
68-70. Danger from the government, thieves and snakes, affliction with fever and troubles in
foreign journey are the likely results, if Sürya is in the 8 th, or 12th from the Lord of the Dasha. If
Sürya is the Lord of Dhan, or Yuvati, there will be sufferings from fever in his Antar Dasha.
Worship of Lord Shiva is the remedial measure to obtain relief from the above evil effects.
98
Ch. 54. Effects of Antar Dashas in the Dasha of Maìgal
1-2 ½ . Effects, like gains of wealth by the beneficence of the king, beneficence of Goddess
Lakshmi, recovery of a lost kingdom and of wealth, birth of a son, will arise in the Antar Dasha
of Maìgal in his own Dasha, if he is in a Kendr, in Putr, in Dharm, in Labh, in Sahaj, or in
Dhan, or be associated with the Lord of Lagn.
3-4. Fulfillment of ambitions by the beneficence of the king and acquisition of a house, land, cow,
buffalo etc. will be the effects, if Maìgal is in his exaltation, in his own Räçi, or in his own
Naväìç and is endowed with strength.
5-5 ½ . Urinary troubles, wounds, danger from snakes and the king will be the results, if Maìgal is
in Randhr, or Vyaya, or is associated with, or receives a Drishti from malefics.
6-8. There will be mental agony and body pains, if Maìgal is the Lord of Dhan, or Yuvati. Lord
Shiva will give relief by restoring health and providing gains of wealth and happiness, if the
person concerned performs Rudr Japa and gives a red-coloured bull in charity.
9-10 ½ . Effects, like recognition from government, gain of house, land etc., happiness from son,
extraordinary profits in business, bathing in holy rivers, like Ganges and foreign journeys, will
be the auspicious effects in the Antar Dasha of Rahu in the Dasha of Maìgal, if Rahu is in his
Multrikon, in his exaltation Räçi, in a Kendr, in Labh, Putå, or Dharm and is associated with
benefics.
11-14. Danger from snakes, wounds, destruction of cattle, danger from animals, diseases, due to
imbalance of bile and wind, imprisonment etc. will be the results, if Rahu is in Randhr, or
Vyaya, or receives a Drishti from, or is associated with malefics. There will be loss of wealth, if
Rahu is in Dhan and great danger of premature death, if he is in Yuvati. The remedial measure
to be adopted to obtain relief from the above evil effects are Naga Puja, offering food to
Brahmins and Mrityunjaya Japa. They will help in the prolongation of longevity.
15-16. Effects, like good reputation and renown, honours by government, increase in wealth and
grains, happiness at home, gain of property, happiness from wife and children etc. will be
realized in the Antar Dasha of Guru in the Dasha of Maìgal, if Guru is in Dharm, or Putr, in a
Kendr, or in Labh, or in Dhan, or, if Guru is in his exalted, or own Naväìç.
17-19 ½ . Acquisition of a house, land, well-being, gain of property, sound health, good reputation,
gains of cattle, success in business, happiness to wife and children, reverence from government,
gain of wealth etc. will be beneficial effects, if Guru is in a Kendr, in a Trikon, or in the 11 th
from the Lord of the Dasha, or, if Guru is associated with the Lord of Dharm, Karm, or
Bandhu, or Lagn, or, if Guru is in a benefic Naväìç etc.
20-22. Danger from thieves, snakes, wrath of the king, bilious diseases, oppression by goblins
(Prot), loss of servants and co-borns, will be evil effects, if Guru is in Ari, Randhr, or in Vyaya,
or, if Guru is in his debilitation Räçi, or, if Guru is associated with, or receives a Drishti from
malefics, or, if Guru is otherwise weak. There will be suffering from fever, or danger of
premature death, if Guru is the Lord of Dhan. The remedial measure to be adopted to combat
the above evil effects is recitation of Shiva Sahasranam.
23-25. Effects, like recognition from the king, increase in reputation, gain of wealth and grains,
happiness from children and grandchildren, increase in the number of cows etc. will be
experienced in the Antar Dasha of Çani in the Dasha of Maìgal, if Çani is in a Kendr, in a
Trikon, in his Multrikon, in his exalted, or his own Naväìç, or, if Çani is associated with the
Lord of Lagn, or, if Çani is associated with benefics. Results will generally fructify on Saturdays
in the month of Çani.
26-26 ½ . Danger from Yavana kings (foreign dignitaries), loss of wealth, imprisonment, possibility
of affliction with diseases, loss in agricultural production will result, if Çani is in his debilitation
Räçi, or in an enemy Räçi, or, if Çani is in Randhr, or in Vyaya.
27-29 ½ . Effects, like great danger, loss of life, wrath of king, mental agony, danger from thieves
and fire, punishment by the king, loss of co-borns, dissensions amongst members of the family,
loss of cattle, fear of death, distress to wife and children, imprisonment etc. will be felt, if Çani is
Dhans, or Yuvatis Lord and is associated with malefics.
99
30-32. There will be journeys to foreign lands, loss of reputation, violent actions, loss from sale of
agricultural lands, loss of position, agony, defeat in battle, urinary troubles etc., if Çani is in a
Kendr, in the 11th, or in the 5 th from the Lord of the Dasha.
33-35. Effects, like death, danger from the king and thieves, rheumatism, pains, danger from the
enemy and members of the family, will be experienced, if Çani is in the 8th, or the 12th from the
Lord of the Dasha and is associated with malefics. There will be relief from the evil effects by
the beneficence of Lord Shiva, if Mrityunjaya is performed in the prescribed manner.
36-37 ½ . Effects, like association with pious and holy persons, performance of Ajaya Japa,
charities, observance of religious rites, gain of reputation, inclination towards diplomacy,
availability of sweetish preparations, acquisition of conveyances, clothes and cattle etc.,
conferment of authority in the kings retinue, success in agricultural projects etc., will be
experienced in the Antar Dasha of Budh in the Dasha of Maìgal, if Budh is in a Kendr, or in a
Trikon from Lagn.
38-39. Diseases of heart, imprisonment, loss of kinsmen, distress to wife and children, destruction of
wealth and cattle etc. will result, if Budh is in his debilitation Räçi, if Budh is combust, or, if
Budh is in Ari, Randhr, or Vyaya.
40-40 ½ . There will be journeys to foreign lands, increase in the number of enemies, affliction with
many kind of ailments, antagonism with the king, quarrels with kinsmen etc., if Budh be
associated with the Lord of the Dasha.
41-43 ½ . Fulfillment of all ambitions, gain of wealth and grains, recognition by the king, acquisition
of a kingdom, gain of clothes and ornaments, attachment to many kind of musical instruments,
attainment of the position of a Commander of an Army, discussions on Shastras and Puranas,
gain of riches to wife and children and beneficence of Goddess Lakshmi will be the very
auspicious results, if Budh is in a Kendr, or Trikon from the Lord of the Dasha, or, if Budh is in
his exaltation Räçi.
44-45 ½ . Effects, like defamation, sinful thinking, harsh speech, danger from thieves, fire and the
king, quarrels without reason, fear of attacks by thieves and dacoits (armed robber bands)
during travels, will be derived, if Budh is in the 6th, the 8th, or the 12th from Maìgal, or is
associated with malefics.
46-47. There will be a possibility of critical illness in the Antar Dasha of Budh, if he is Dhans, or
Yuvatis Lord. Remedial measures to obtain relief from these evil effects are recitation of
Vishnu Sahasranam and giving a horse in charity.
48-49 ½ . Beneficence of the king, gain of wealth, little gains of land at the commencement of the
Dasha and substantial later, birth of a son, conferment of authority by government, gain of
cattle etc. will be the results in the Antar Dasha of Ketu in the Dasha of Maìgal, if Ketu is in a
Kendr, in a Trikon, in Sahaj, or Labh, or, if Ketu is associated with, or receives a Drishti from
benefics.
50-51 ½ . Birth of a son, increase in reputation, beneficence of Goddess Lakshmi, gains of wealth
from employees, attainment of the position of a Commander of an Army, friendship with the
king, performance of oblations, gains of clothes and ornaments etc. will be the beneficial
effects, if Ketu is a Yog Karak and is endowed with strength. (Ketu assumes the role of a Yog
Karak, if he is yuti with a Yog Karak Grah (Lord of a Kendr and a Trikon)).
52-54. Effects, like quarrels, tooth trouble, distress from thieves and tigers, fever, dysentery, leprosy
and distress to wife and children etc. will be experienced, if Ketu is in the 6th, the 8th, or the 12th
from the Lord of the Dasha. If Ketu is in Dhan, or in Yuvati, there will be diseases, disgrace,
agony and loss of wealth.
55-56 ½ . Effects, like acquisition of a kingdom, great enjoyment and comfort of luxuries, gain of
elephants, horses, clothes etc., will be derived in the Antar Dasha of Çukr in the Dasha of
Maìgal, if Çukr is in a Kendr to Lagn, if Çukr is in his exaltation, or in his own Räçi, or, if Çukr
is Lagns, Putrs, or Dharms Lord. If Çukr is related to Lagns Lord, there will be happiness to
wife and children, opulence and glory and increased good fortune.
57-60. Gain of property, celebrations on the birth of a son, gain of wealth from the employer,
acquisition of a house, land, villages etc. by the beneficence of the sovereign, will be the results,
if Çukr is in the 5 th, the 9th, the 11th, or the 2nd from the Lord of the Dasha. In the last part of the
100
Dasha there will be functions of songs and dances and bathing in holy water. If Çukr is
connected with, or related to the Lord of Karm, there will be construction of wells, reservoirs
etc. and performance of religious, charitable and pious deeds.
61-62. There will be sorrows, physical distress, loss of wealth, danger from thieves and the king,
dissensions in the family, distress to wife and children and destruction of cattle, if Çukr be in the
6th, the 8th, or the 12th from the Lord of the Dasha, or be associated with malefics.
63. If Çukr be the Lord of the 2nd, or the 7th, there will be pains in the body in his Antar Dasha. For
regaining good health the remedial measure to be adopted is giving a cow, or female buffalo in
charity.
64-66. Effects, like acquisition of conveyances, gain of reputation, birth of a son, growth of wealth,
amicable atmosphere in the family, sound health, potency, recognition by the the king,
extraordinary profits in business and audience with the king etc. will be experienced in the
Antar Dasha of Sürya in the Dasha of Maìgal, if Sürya is in his exaltation, in his own Räçi, or,
if Sürya is in a Kendr, in a Trikon, or in Labh along with Karms Lord and with Labhs Lord.
67-67 ½ . Distress to the body, agony, failure in ventures, possibilities of suffering from troubles in
the forehead, fever, dysentery etc. will be the effects, if Sürya is in the 6th, the 8th, or the 12th
from the Lord of the Dasha, or, if Sürya is associated with malefics.
68-69. There will be attacks of fever, danger from snakes and poison and distress to son, if Sürya be
the Lord of the 2nd, or the 7th. The remedial measure to gain good health and wealth is to
perform worship of Sürya in the prescribed manner.
70-73. Acquisition of more kingdom, gain of perfumes, clothes, construction of reservoirs, shelters
for cows etc., celebrations of auspicious functions, like marriage etc., happiness to wife and
children, good relations with parents, acquisition of property by the beneficence of the
sovereign, success in the desired projects will be the effects in the Antar Dasha of Candr in the
Dasha of Maìgal, if Candr is in her exaltation Räçi, or in her own Räçi, or in a Kendr, or in
Dharm, or in Bandhu, or in Karm, or in Lagn along with the Lords of those Bhavas. The good
effects will be realized in full, if Candr is waxing. Waning Candr will reduce the impact of the
effects to some extent.
74-76. The effects, like death, distress to wife and children, loss of lands, wealth and cattle and
danger of a war etc. will be experienced, if Candr is in his debilitation Räçi, or, if Candr is in his
enemy Räçi, or, if Candr is in Ari, in Randhr, or in Vyaya from Lagn, or from the Lord of the
Dasha. There will be the possibility of premature death, distress to the body and mental agony,
if Candr is Dhans, or Yuvatis Lord. The remedial measures to be adopted to obtain relief from
the above evil effects, are recitation of Mantras of the Goddess Durga and the Goddess
Lakshmi.
Ch. 55. Effects of the Antar Dashas in the Dasha of Rahu
1-4. Effects, like acquisition of a kingdom, enthusiasm, cordial relations with the king, happiness
from wife and children and increase in property, will be derived in the Antar Dasha of Rahu in
the Dasha of Rahu, if Rahu is in Kark, Vrischik, Kanya, or Dhanu and is in Sahaj, Ari, Karm,
or Labh, or is yuti with a Yog Karak Grah in his exaltation Räçi.
5-6. There will be danger f rom thieves, distress from wounds, antagonism with government officials,
destruction of kinsmen, distress to wife and children, if Rahu is in Randhr, or Vyaya, or be
associated with malefics.
7. If Rahu is Dhans, or Yuvatis Lord, or is in Dhan, or Yuvati, there will be distress and diseases.
To obtain relief from the above evil effects Rahu should be worshipped (by recitation of his
Mantras) and by giving in charity things, connected with, or ruled by Rahu.
8-12 ½ . Effects, like gain of position, patience, destruction of foes, enjoyment, cordial relations with
the king, regular increase in wealth and property, like the growth of Candr of the bright half of
101
the month (Shukla Paksh), gain of conveyance and cows, audience with the king by performing
journey to the West, or South-East, success in the desired ventures, return to ones homeland,
doing good for Brahmins, visit to holy places, gain of a village, devotion to deities and
Brahmins, happiness from wife, children and grand children, availability of sweetish
preparations daily etc. will be derived in the Antar Dasha of Guru in the Dasha of Rahu, if
Guru is in his exaltation, in his own Räçi, in his own Naväìç, or in his exaltedäìç, or, if Guru is
in a Kendr, or in a Trikon with reference to Lagn.
13-14 ½ . Loss of wealth, obstacles in work, defamation, distress to wife and children, heart disease,
entrustment of governmental authority etc. will result, if Guru is in his debilitation Räçi, is
combust, is in Ari, Randhr, or Vyaya, is in an enemy Räçi, or is associated with malefics.
15-17. There will be gains of land, good food, gains of cattle etc., inclinations towards charitable and
religious work etc., if Guru is in a Kendr, in a Trikon, the 11th, the 2nd, or the 3rd from the Lord
of the Dasha and is endowed with strength.
18-20. Loss of wealth and distress to body will result, if Guru is in the 6th, the 8th, or the 12 th from
the Lord of the Dasha, or, if Guru is associated with malefics. There will be danger of
premature death, if Guru is Dhans, or Yuvatis Lord. The person will get relief from the above
evil effects and enjoy good health by the beneficence of the Lord Shiva, if he worships his idol,
made of gold.
21-24. Effects, like pleasure of the king for devotion in his service, auspicious functions, like
celebration of marriage etc. at home, construction of a garden, reservoir etc., gain of wealth and
cattle from well-to-do persons, belonging to the Sudra class, loss of wealth caused by the king
during journey to the West, reduction in income, due to lethargy, return to homeland, will be
derived in the Antar Dasha of Sani in the Dasha of Rahu, if Çani is in a Kendr, in a Trikon, in
his exaltation, in his own Räçi, in his Multrikon, in Sahaj, or in Labh.
25-26. Danger from menials, the king and enemies, distress to wife and children, distress to
kinsmen, disputes with the coparceners, disputes in dealings with others, but sudden gain of
ornaments, will result, if Çani is in his debilitation Räçi, in his enemys Räçi, or in Randhr, or
Vyaya.
27-29. There will be heart disease, defamation, quarrels, danger from enemies, foreign journeys,
affliction with Gulma, unpalatable food and sorrows etc., if Çani is in the 6th, the 8th, or the 12th
from the Lord of the Dasha. Premature death is likely, if Çani is Dhans, or Yuvatis Lord.
Remedial measure to obtain relief from the above evil effects and to regain good health is
giving a black cow, or a she-buffalo in charity.
30-33. Auspicious effects, like Raj Yog, well being in the family, profits and gain of wealth in
business, comforts of conveyances, marriage and other auspicious functions, increase in the
number of cattle, gain of perfumes, comforts of bed, women etc., will be derived in the Antar
Dasha of Budh in the Dasha of Rahu, if Budh is in his exaltation Räçi, in a Kendr, or in Putr
and, if Budh is endowed with strength. Good results, like Raj Yog, beneficence of the king and
gain of wealth and reputation, will be realized particularly on Wednesday in the month of
Budh.
34-35. Sound health, Isht Siddhi, attending discourse on Puranas and ancient history, marriage,
offering of oblations, charities, religious inclination and sympathetic attitude towards others
will result, if Budh is in a Kendr, in the 11th, 3rd, 9th, or 10th from the Lord of the Dasha.
36-38. There will be opprobrium (Ninda) of deities and Brahmins by the native, loss of fortune,
speaking lies, unwise actions, fear from snakes, thieves and the government, quarrels, distress
to wife and children etc., if Budh is in Ari, Randhr, or Vyaya, or, if Budh receives a Drishti
from Çani.
39. If Budh is Dhans, or Yuvatis Lord, there will be fear of premature death. Remedial measure to
obtain relief from the above evil effects is recitation of Vishnu Sahasranam.
40-41. During the Antar Dasha of Ketu in the Dasha of Rahu there will be journeys to foreign
countries, danger from the king, rheumatic fever etc. and loss of cattle. If Ketu is yuti with
Randhrs Lord, there will be distress to the body and mental tension. Enjoyment, gain of
wealth, recognition by the king, acquisition of gold etc. will be the results, if Ketu is associated
with, or receives a Drishti from benefics.
102
42-42 ½ . There will be Isht Siddhi, if Ketu is related to the Lord of Lagn. If he is associated with
the Lord of Lagn, there will definitely be gain of wealth. There will also definitely be increase
in the number of cattle, if Ketu is in a Kendr, or in a Trikon.
43-45. Effects, like danger from thieves and snakes, distress from wounds, separation from parents,
antagonistic relations with kinsmen, mental agony etc. will be derived, if Ketu is without
strength in Randhr, or Vyaya. If Ketu is Dhans, or Yuvatis Lord, there will be distress to the
body. The remedial measure to obtain relief from the above evil effects is giving a goat in
charity.
46-47 ½ . Effects, like gains of wealth through Brahmins, increase in the number of cattle,
celebrations for the birth of a son, well-being, recognition from government, acquisition of a
kingdom, attainment of a high position in government, great enjoyment and comforts etc. will
be experienced in the Antar Dasha of Sukr in the Dasha of Rahu, if Çukr is with strength in a
Kendr, in a Trikon, or in Labh.
48-50 ½ . Construction of a new house, availability of sweet preparations, happiness from wife and
children, association with friends, giving of grains etc. in charity, beneficence of the king, gain
of conveyances and clothes, extraordinary profits in business, celebration of Upasayan
ceremony of wearing the sacred thread (Janou) etc. will be the auspicious results, if Çukr be in
his exaltation, in his own Räçi, in is exalted, or in his own Naväìç.
51-53 ½ . There will be diseases, quarrels, separation from ones son, or father, distress to kinsmen,
disputes with coparceners, danger of death to oneself, or to ones employer, unhappiness to wife
and children, pain in the stomach etc., if Çukr is in Ari, Randhr, or Vyaya, in his debilitation, or
in an enemys Räçi, or, if Çukr is associated with Çani, Maìgal, or Rahu.
54-55 ½ , Enjoyments from perfumes, bed, music etc., gain of a desired object, fulfillment of desires
will be the results, if Çukr is in a Kendr, in a Trikon, in the 11th, or in the 10th from the Lord of
the Dasha.
56-59. Effects, like danger from the wrath of Brahmins, snakes and the king, possibility of affliction
with diseases, like stoppage of urine, diabetes, pollution of blood, anaemia, availability of only
coarse food, nervous disorder, imprisonment, loss of wealth, as a result of penalties, or fines,
imposed by government, will be derived, if Çukr is associated with malefics in the 6th, 8th, or 12th
from the Lord of the Dasha. There will be distress to wife and children, danger of premature
death to oneself, if Çukr is Dhans, or Yuvatis Lord. Remedial measures to obtain relief from
the above evil effects are worship of Goddess Durga and Goddess Lakshmi.
60-61 ½ . Effects, like cordial relations with the king, increase in wealth and grains, some
popularity/respect, some possibility of becoming head of a village etc., will be experienced in
the Antar Dasha of Sürya in the Dasha of Rahu, if Sürya is in his exaltation, in his own Räçi, in
Labh, in a Kendr, or in a Trikon, or in his exalted, or own Naväìç.
62-63 ½ . There will be good reputation and encouragement and assistance by government,
journeys to foreign countries, acquisition of the sovereignty of the country, gains of elephants,
horses, clothes, ornaments, fulfillment of ambitions, happiness to children etc., if Sürya is
associated with, or receives a Drishti from Lagns, Dhans, or Karms Lord.
64-65. Fevers, dysentery, other diseases, quarrels, antagonism with the king, travels, danger from
foes, thieves, fire etc. will be the results, if Surya is in his debilitation Räçi, or, if Sürya is in the
6th, 8th, or 12th from the Lord of the Dasha.
66. Well-being in every way and recognition from kings in foreign countries will be the results, if
Surya is in a Kendr, in a Trikon, in the 3rd, or in the 11th from the Lord of the Dasha.
67. There will be danger of critical illness, if Sürya is Dhans, or Yuvatis Lord. Worship of Surya is
the remedial measure, recommended to obtain relief from the above evil effects.
68-70. Effects, like acquisition of a kingdom, respect from the king, gains of wealth, sound health,
gains of garments and ornaments, happiness from children, comforts of conveyances, increase
in house and landed property etc., will be derived in the Antar Dasha of Candr in the Dasha of
Rahu, if Candr is in his exaltation, in his own Räçi, in a Kendr, Trikon, or in Labh, or, if Candr
is in a friendly Räçi, receiving a Drishti from benefics.
103
71-72. Beneficence of the Goddess Lakshmi, all-round success, increase in wealth and grains, good
reputation and worship of deities will be the results, if Candr is in the 5th, 9th, in a Kendr, or in
the 11th from the Lord of the Dasha.
73-75. There will be the creation of disturbances at home and in the agricultural activities by evil
spirits, leopards and other wild animals, danger from thieves during journeys and stomach
disorders, if Candr is bereft of strength in the 6th, 8th, or 12th from the Lord of the Dasha. There
will the possibility of premature death, if Candr is Dhans, or Vyayas Lord. The remedial
measure to obtain relief from the above evil effects is to give in charity a white cow, or a female
buffalo.
76-77 ½ Effects, like the recovery of a lost kingdom and recovery of lost wealth, property at home
and increase in agricultural production, gain of wealth, blessings by the household deity (Isht
Dev), happiness from children, enjoyment of good food etc., will be derived in the Antar Dasha
of Maìgal in the Dasha of Rahu, if Maìgal is in Labh, Putr, or Dharm, or, if Maìgal is in a
Kendr, if Maìgal receives a Drishti from benefics, or, if Maìgal is in his exaltation, or in his
own Räçi.
78-79 ½ . There will be acquisition of red-coloured garments, journeys, audience with the king, wellbeing
of children and employer, attainment of the position of a Commander of the Army,
enthusiasm and gain of wealth through kinsmen, if Maìgal is in a Kendr, in the 5th, 9th, 3rd, or in
the 11th from the Lord of the Dasha.
80-82. Distress to wife, children and co-borns, loss of position, antagonistic relations with children,
wife and other close relations, danger from thieves, wounds and pain in the body etc. will result,
if Maìgal is in the 6 th, 8th, or 12th from the Lord of the Dasha, receiving a Drishti from malefics.
83. There will be lethargy and danger of death, if Maìgal is Dhans, or Yuvatis Lord. The remedial
measure to obtain relief from the above evil effects is giving a cow, or a bull in charity.
Ch. 56. Effects of the Antar Dashas in the Dasha of Guru
1-3 ½ . Effects, like sovereignty over many kings, very well endowed with riches, revered by the
king, gains of cattle, clothes, ornaments, conveyances, construction of a new house and a decent
mansion, opulence and glory, dawn of fortune, success in ventures, meetings with Brahmins
and the king, extraordinary profits from the employer and happiness to wife and children, will
be experienced in the Antar Dasha of Guru in his own Dasha, if Guru is in his exaltation Räçi,
in his own Räçi, in a Kendr, or Trikon.
4-5 ½ . Association with the menials, great distress, slander by coparceners, wrath of the employer,
danger of premature death, separation from wife and children and loss of wealth and grains will
be the results, if Guru is in his debilitation Räçi, in his debilitated Naväìç, or in Ari, Randhr, or
Vyaya.
6-7. There will be pains in the body, if Guru is the Lord of Yuvati (or of Dhan). The remedial
measure to obtain relief from the above evil effects and to get fulfillment of ambitions is
recitation of Rudr Japa and Shiva Sahasranam.
8-11 ½ . Effects, like acquisition of a kingdom, gain of clothes, ornaments, wealth, grains,
conveyances, cattle and position, happiness from son and friends etc., gains specially of a blue –
coloured horse, journey to the West, audience with the king and receipt of wealth from him,
will be derived in the Antar Dasha of Çani in the Dasha of Guru, if Çani is in his exaltation, in
his own Räçi, in a Kendr, or Trikon endowed with strength.
12-14. Loss of wealth, affliction with fever, mental agony, infliction of wounds to wife and children,
inauspicious events at home, loss of cattle and employment, antagonism with kinsmen etc. will
be results, if Çani is in Ari, Randhr, or Vyaya, if Çani is combust, or, if Çani is in an enemys
Räçi.
15-15 ½ . There will be gain of land, house, son and cattle, acquisition of riches and property
through the enemy etc., if Çani is in Kendr, Trikon, the 11th, or in the 2nd from the Lord of the
Dasha.
104
16-17. Effects, like loss of wealth, antagonistic relations with kinsmen, obstacles in industrial
ventures, pa ins in the body, danger from the members of the family etc. will be realized, if Çani
is in the 6th, 8th, or 12th from the Lord of the Dasha, or, if Çani is associated with a malefic.
18-19. There will be fear of premature death, if Çani is Dhans, or Yuvatis Lord. The remedial
measures to obtain relief from these evil effects and to enjoy sound health are recitation of
Vishnu Sahasranam and giving in charity a black cow, or a female buffalo.
20-21 ½ . Effects, like gains of wealth, bodily felicity, acquisition of a kingdom, gain of conveyances,
clothes and cattle etc., will be derived in the Antar Dasha of Budh in the Dasha of Guru, if
Budh is in his exaltation, in his own Räçi, or in Kendr, in Trikon, or, if Budh is associated with
the Lord of the Dasha.
22-22 ½ . There will be increase in the number of enemies, loss of enjoyment and comforts, loss in
business, affliction with fever and dysentery, if Budh receives a Drishti from Maìgal.
23-24 Gains of wealth in his own country, happiness from parents and acquisition of conveyances by
the beneficence of the king will result, if Budh is in a Kendr, in the 5th, or 9th from the Lord of
the Dasha, or, if Budh is in his exaltation Räçi.
25-26. There will be loss of wealth, journeys to foreign countries, danger from thieves while
traveling, wounds, burning sensations, eye troubles, wanderings in foreign lands, if Budh is in
the 6th, 8th, or 12th from the Lord of the Dasha, or, if Budh is associated with a malefic without
receiving a Drishti from a benefic.
27-28. Distress without reason, anger, loss of cattle, loss in business, fear of premature death etc.
will be the results, if Budh be associated with a malefic, or malefics in Ari, in Randhr, or in
Vyaya.
29-29 ½ . There will be enjoyment, gains of wealth, conveyances and clothes at the commencement
of the Antar Dasha, even if Budh is associated with a malefic, but receives a Drishti from a
benefic. At the end of the Dasha, however, there will be loss of wealth and bodily distress.
30-31. Premature death may be expected, if Budh is Dhans, or Yuvatis Lord. The most effective
and beneficial remedial measure for prolongation of longevity and to obtain relief from other
evil effects is recitation of Vishnu Sahasranam.
32-32 ½ . Moderate enjoyment, moderate gain of wealth, coarse food, or food, given by others,
food, given at the time of death ceremonies and acquisition of wealth through undesirable
means will be the results, in the Antar Dasha of Ketu in the Dasha of Guru, if Ketu is
associated with, or receives a Drishti from a benefic.
33-34. Effects, like loss of wealth by the wrath of the king, imprisonment, diseases, loss of physical
strength, antagonism with father and brother and mental agony, will be experienced, if Ketu be
in the 6th, 8th, or 12th from the Lord of the Dasha, or be associated with malefics.
35-36 ½ . Acquisition of a palanquin, elephants etc., beneficence of the king, success in the desired
spheres, profits in business, increase in the number of cattle, gain of wealth, clothes etc. from a
Yavana king (Muslim dignitary) will be the auspicious effects, if Ketu is in the 5th, 9th, 4th, or
10th from the Lord of the Dasha.
37-38. There will be physical distress, if Ketu is Dhans, or Yuvatis Lord (or, if Ketu is in Dhan, or in
Yuvati. The remedial measure to obtain relief from the above evil effects is performance of
Mrityunjaya Japa in the prescribed manner.
39-43. Effects, like acquisition of conveyances, like palanquin, elephants etc., gain of wealth by the
beneficence of the king, enjoyment, gain of blue and red articles, extraordinary income from
journeys to the East, well-being in the family, happiness from parents, devotion to deities,
construction of reservoirs, charities etc., will be derived in the Antar Dasha of Çukr, if Çukr is in
a Kendr, Trikon, or in Labh, or, if Çukr is in his own Räçi and receives a Drishti from a benefic,
or from benefics.
44-4 ½ . Evil effects, like quarrels, antagonism with kinsmen, distress to wife and children, will be
felt, if Çukr is in the 6th, 8th, or 12th from the Lord of the Dasha, or Lagn, or, if Çukr is in his
debilitation Räçi.
There will be quarrels, danger from the king, antagonism with the wife, disputes with the father-inlaw
and with brothers, loss of wealth etc., if Çukr is associated with Çani, or Rahu, or with both.
105
45-47 ½ . There will be gain of wealth, happiness from wife, meeting with the king, increase in the
number of children, conveyances and cattle, enjoyment of music, society with men of learning,
availability of sweetish preparations, giving help and assistance to kinsmen etc., if Çukr is in a
Kendr, Trikon, or in the 2nd from the Lord of the Dasha.
48-50. Loss of wealth, fear of premature death, antagonism with wife etc. will be experienced, if
Çukr is Dhans, or Yuvatis Lord. The remedial measure to obtain relief from these evil effects is
giving a tawny-coloured cow, or a female buffalo in charity.
51-53. Gain of wealth, reverence, happiness and acquisition of conveyances, clothes, ornaments etc.,
birth of children, cordial relations with the king, success in ventures etc. will be the auspicious
results in the Antar Dasha of Sürya in the Dasha of Guru, if Sürya is in his exaltation, in his
own Räçi, in a Kendr, Trikon, or in Sahaj, Labh, or Dhan and be endowed with strength.
54-55 ½ . Effects, like nervous disorder, fever, laziness, or reluctance in the performance of good
deeds, indulgence in sins, antagonistic attitude towards all, separation from kinsmen and
distress without reasons, will be experienced, if Sürya is in Ari, Randhr, or Vyaya, or, if Sürya is
in the 6th, 8th, or 12th from the Lord of the Dasha.
56-57. There will be physical distress, if Sürya is Dhans, or Yuvatis Lord. The remedial measure to
obtain relief from the above evil effects and to enjoy good health is recitation of Adhitya
Hridaya Path.
58-60 ½ . Effects, like reverence from the king, opulence and glory, happiness from wife and
children, availability of good food, gain of reputation by performance of good deeds, increase
in the number of children and grandchildren, comforts by the beneficence of the king, religious
and charitable inclinations etc., will be derived in the Antar Dasha of Candr in the Dasha of
Guru, if Candr is in a Kendr, Trikon, or in Labh, or, if Candr is in her exaltation, or in her own
Räçi and, if Candr is full and strong and in an auspicious Bhava from the Lord of the Dasha.
61-63. There will be loss of wealth and kinsmen, wanderings in foreign lands, danger from the king,
thieves, quarrels with coparceners, separation from a maternal uncle, distress to mother etc., if
Candr is weak, or is associated with malefics, or, if Candr is in Ari, Randhr, or Vyaya, or, if
Candr is in the 6th, 8th, or 12th from the Lord of the Dasha.
64. Physical distress will be experienced, if Candr is Dhans, or Yuvatis Lord. The remedial measure
to obtain relief from the above effects is Durga Saptashati Path.
65-66. Effects, like the celebration of functions, such as marriage etc., gain of land, or villages,
growth of strength and valour and success in all ventures, will be derived in the Antar Dasha of
Maìgal in the Dasha of Guru, if Maìgal is in his exaltation, in his own Räçi, or in his exalted, or
own Naväìç.
67-68. There will be gain of wealth and grains, availability of good sweetish preparations, pleasure
of the king, happiness from wife and children and other auspicious effects, if Maìgal is in a
Kendr, Trikon, in Labh, or Dhan and is associated with, or receives a Drishti from benefics.
69-71. Loss of wealth and house, eye trouble and other inauspicious effects will be the results, if
Mangal is in the 8th, or 12th from the Lord of the Dasha, or, if Maìgal is in his debilitation Räçi,
associated with, or receiving a Drishti from malefics. The effects will be particularly adverse at
the commencement of the Antar Dasha. There will be some mitigation of evil effects later.
There will be physical distress and mental agony, if Maìgal is the Lord of Dhan, or Yuvati. The
remedial measure to obtain relief from the above evil effects and to get gains of wealth and
property is to give a bull in charity.
72-75. Effects, like attachment to Yog, gain of wealth and grains during the first five months,
sovereignty over a village, or country, meeting with a foreign king, well-being in the family,
journeys to distant lands, bathing in holy places, will be derived in the Antar Dasha of Rahu in
the Dasha of Guru, if Rahu is in his exaltation, in his own Räçi, in his Multrikon, or, if Rahu is
in a Kendr, or Trikon, or, if Rahu receives a Drishti from the Lord of a Kendr, or, if Rahu is
associated with, or receives a Drishti from a benefic.
76-78. Danger from thieves, snakes, the king, wounds, troubles in domestic affairs, antagonism with
co-borns and coparceners, bad dreams, quarrels without reason, danger from diseases etc. will
result, if Rahu is associated with a malefic, if Rahu is in the 8th, or 12th from the Lord of the
Dasha.
106
79-80. There will be physical distress, if Rahu is in Dhan, or in Yuvati. The remedial measures to
obtain relief from the above evil effects are Mrityunjaya Japa and giving a goat in charity.
Ch. 57. Effects of the Antar Dashas in the Dasha of Sani
1-3. Effects, like acquisition of a kingdom, happiness from wife and children, acquisition of
conveyances, like elephants, gain of clothes, attainment of the position of a Commander of the
Army by the beneficence of the king, acquisition of cattle, villages and land etc., will be derived
in the Antar Dasha of Çani in the Dasha of Çani, if Çani is in his own, in his exaltation Räç, or in
deep exaltation, or, if Çani is in a Kendr, or Trikon, or, if Çani is a Yog Karak.
4-5 ½ . Fear, or danger from the king, getting inflicted with injuries with some weapon, bleeding
gums, dysentery etc. will be the evil effects at the commencement of the Dasha, if Çni is in
Randhr, or Vyaya, or, if Çni is associated with malefics in his debilitation Räç. There will be
danger from thieves etc., going away from the homeland, mental agony etc. in the middle
portion of the Dasha. The last part of the Dasha will yield beneficial results.
6-7. There will be danger of premature death, if Çni is Dhans, or Yuvatis Lord. Lord Shiva will
afford protection and render relief, if Mrityunjaya Japa is performed in the prescribed manner.
8-11. Effects, like reverence from the people, good reputation, gain of wealth, comforts of
conveyances etc., inclination towards performance of religious sacrifices (Yagyas), Raj Yog,
bodily felicity, enthusiasm, well-being in the family, pilgrimage to holy places, performance of
religious rites, listening to Puranas, charities, availability of sweetish preparations etc., will be
derived in the Antar Dasha of Budh in the Dasha of Çani, if Budh is in a Kendr, or Trikon.
12-13 ½ . Acquisition of a kingdom, gain of wealth, headship of a village will be the effects at the
commencement of the Dasha, if Budh is in Ari, Randhr, or Vyaya from Lagn, or from the Lord
of the Dasha, or, if Budh is associated with Sürya, Maìgal and Rahu. Affliction with diseases,
failure in all ventures, anxiety and feeling of danger etc. will be experienced in the middle
portion and in the last part of the Dasha.
14-15. There will be physical distress, if Budh is Dhans, or Yuvatis Lord. The remedial measures to
obtain relief from the above evil effects and to regain enjoyment in life are recitation of Vishnu
Sahasranam and giving grains in charity.
16-18. Evil effects, like loss of position, dangers, poverty, distress, foreign journeys etc., will be
derived in the Antar Dasha of Ketu in the Dasha of Çani, even if Ketu is in his exaltation, in his
own, in a benefic Räçi, or in a Kendr, or Trikon, or, if Ketu is associated with, or receives a
Drishti from benefics. If Ketu is related to the Lagns Lord, there will be gain of wealth and
enjoyment and bathing in holy places and visit to a sacred shrine at the commencement of the
Antar Dasha.
19-19 ½ . Gain of physical strength and courage, religious thoughts, audience with the king (high
dignitaries of government, like president, prime minister, governor, ministers) and all kinds of
enjoyments will be experienced, if Ketu is in a Kendr, in a Trikon, in the 3rd, or 11th from the
Lord of the Dasha.
20-21 ½ . Fear of premature death, coarse food, cold fever, dysentery, wounds, danger from thieves,
separation from wife and children etc., will be the results, if Ketu is in Randhr, or Vyaya from
Lagn, or from the Lord of the Dasha.
22-23. There will be physical distress, if Ketu is in Dhan, or Yuvati. Remedial measure to obtain
relief from the above evil effects and to regain enjoyments of life by the beneficence of Ketu is
giving a goat in charity.
24-27 ½ . Effects, like marriage, birth of a son, gain of wealth, sound health, well-being in the
family, acquisition of a kingdom, enjoyments by the beneficence of the king, honours, gain of
clothes, ornaments, conveyance and other desired objects, will be derived in the Antar Dasha
of Çukr in the Dasha of Çani, if Çukr is in a Kendr, Trikon, or in Labh, associated with, or
receiving a Drishti from benefics. If during the period of Antar Dasha of Çukr Guru is
107
favourable in transit, there will be dawn of fortune and growth of property. If Çani is favourable
in transit, there will be Raj Yog effects, or the accomplishment of Yog rites (Yog Triya Siddhi).
28-29. Distress to wife, loss of position, mental agony, quarrels with close relations etc. will be the
results, if Çukr is in his debilitation Räçi, if Çukr is combust, or, if Çukr is in Ari, Randhr, or
Vyaya.
30-31 ½ . Fulfillment of ambitions by the beneficence of the king, charities, performance of religious
rites, creation of interest in the study of Shastras, composition of poems, interest in Vedanta
etc., listening to Puranas, happiness from wife and children will be experienced, if Çukr is in
Dharm, Labh, or Kendr from the Lord of the Dasha.
32-34. There will be eye trouble, fevers, loss of good conduct, dental problems, heart disease, pain
in arms, danger from drowning, or falling from a tree, antagonism towards relations with the
officials of government and brothers, if Sukr is in the 6th, 8th, or 12th from the Lord of the
Dasha.
35-36. There will be physical distress, if Çukr is Dhans, or Yuvatis Lord. The remedial measures to
obtain relief from the above evil effects and to regain enjoyment and good health is by the
beneficence of Goddess Durga and the performance of Durga Saptashati Path and giving a
cow, or a female buffalo in charity.
37-38 ½ . Effects, like good relations with ones employer, well-being in the family, happiness from
children, gain of conveyances and cattle etc., will be derived in the Antar Dasha of Sürya in the
Dasha of Çani, if Sürya is in his exaltation, in his own Räçi, or, if Sürya is associated with
Dharms Lord, or, if Sürya is in a Kendr, or Trikon, associated with, or receiving a Drishti from
benefics.
39-41. There will be heart disease, defamation, loss of position, mental agony, separation from close
relatives, obstacles in industrial ventures, fevers, fears, loss of kinsmen, loss of articles, dear to
the person, if Sürya is in Randhr, or Vyaya, or, if Sürya is in the 8th, or 12th from the Lord of the
Dasha.
42. There will be physical distress, if Sürya is Dhans, or Yuvatis Lord. The worship of Sürya is the
remedial measure to obtain relief from the above evil effects.
43-45. Effects, like gains of conveyance, garments, ornaments, improvement of fortune and
enjoyments, taking care of brothers, happiness in both maternal and paternal homes, increase
in cattle wealth etc., will be derived in the Antar Dasha of Candr in the Dasha of Çani, if Candr
is full, in her exaltation, or in her own Räçi, or in a Kendr, or Trikon, or in the 11th from the
Dasha Lord, or, if Candr receives a Drishti from benefics.
46-48 ½ . There will be great distress, wrath, separation from parents, ill health of children, losses in
business, irregular meals, administration of medicines, if Candr is waning, if Candr is associated
with, or receives Drishti from malefics, or, if Candr is in his debilitation Räçi, or, if Candr is in
malefic Naväìç, or, if Candr is in the Räçi of a malefic Grah. There will, however, be good
effects and some gain of wealth at the commencement of the Antar Dasha.
49-50 ½ . Enjoyment of conveyances and garments, happiness from kinsmen, happiness from
parents, wife, employer etc. will be the results, if Candr is in a Kendr, Trikon, or in the 11 th
from the Lord of the Dasha.
51-52. Effects, like sleepiness, lethargy, loss of position, loss of enjoyments, increase in the number
of enemies, antagonism with kinsmen, will be experienced, if Candr is weak and is in the 6th, 8th,
or 12th from the Lord of the Dasha.
53-54. There will be lethargy and physical distress, if Candr is Dhan, or Yuvatis Lord. The remedial
measures to obtain relief from the above evil effects and prolongation of longevity are Havan
and giving jaggery, Ghé, rice, mixed with curd, a cow, or a female buffalo in charity.
55-57. Effects, like enjoyments, gain of wealth, reverence from the king, gain of conveyances,
clothes and ornaments, attainment of the position of a Commander of the Army, increase in
agricultural and cattle wealth, construction of a new house, happiness to kinsmen, will be
derived from the very commencement of the Antar Dasha of Maìgal in the Dasha of Çani, if
Maìgal is in his exaltation, in his own Räçi, or, if Maìgal is associated with Lagns Lord, or with
the Dasha Lord.
108
58-60. There will be loss of wealth, danger of wounds, danger from thieves, snakes, weapons, gout
and other similar diseases, distress to father and brothers, quarrels with copartners, loss of
kinsmen, coarse food, going away to foreign lands, unnecessary expendi ture etc., if Maìgal is in
his debilitation Räçi, or combust, or in Randhr, or Vyaya and associated with, or receiving a
Drishti from malefics.
61-62. Great distress, dependence on others and fear of premature death, may be expected, if
Maìgal is in Dhan, or, if Maìgal is Yuvatis, or Randhrs Lord. The remedial measures to obtain
relief from the above evil effects are performance of Havan and giving a bull in charity.
63-64. Effects, like quarrels, mental agony, physical distress, agony, antagonism with the sons,
danger from diseases, unnecessary expenditure, discord with close relations, danger from the
government, foreign journeys, loss of house and agricultural lands, will be derived in the Antar
Dasha of Rahu in the Dasha of Çani, if Rahu not be in his house of exaltation, or any other
auspicious position.
65-67. Enjoyment, gains of wealth, increase in agricultural production, devotion to deities and
Brahmins, pilgrimage to holy places, increase in cattle wealth, well-being in the family will be
the results at the commencement of the Antar Dasha, if Rahu is associated with Lagns Lord, or
a Yog Karak Grah, or, if Rahu is in his exaltation, or in his own Räçi, or, if Rahu is in a Kendr,
or Labh from Lagn, or from the Lord of the Dasha. There will be cordiality with the king and
happiness from friends in the middle portion of the Antar Dasha.
68-68 ½ . There will be acquisition of elephants, opulence and glory, cordial relations with the king,
gains of valuable clothes, if Rahu is in Mesh, Kanya, Kark, Vrishabh, Meen, or Dhanu.
69-70. There will be physical distress, if Rahu is associated with Dhans, or Yuvatis Lord. The
remedial measures to obtain relief from the above evil effects are Mrityunjaya Japa and giving
a goat in charity.
71-73 ½ . Effects, like success all-round, well-being in the family, gain of conveyances, ornaments
and clothes by the beneficence of the king, reverence, devotion to deities and the preceptor,
association with men of learning, happiness from wife and children etc., will be derived in the
Antar Dasha of Guru in the Dasha of Çani, if Guru is in a Kendr, or in a Trikon, or, if Guru is
associated with Lagns Lord, or, if Guru is in his own, or in his exaltation Räçi.
74-75 ½ . Results, like death of the near relations, loss of wealth, antagonism with the government
officials, failure in projects, journeys to foreign lands, affliction with diseases, like leprosy etc.,
will be experienced, if Guru is in his debilitation Räçi, or, if Guru is associated with malefics, or,
if Guru is in Ari, Sahaj, or Vyaya.
76-78. There will be opulence and glory, happiness to wife, gains through the king, comforts of good
food and clothes, religious-mindedness, name and fame in the country, interest in Vedas and
Vedanta, performance of religious sacrifices, giving grains etc. in charity, if Guru is in the 5th,
9th, 11th, 2nd, or Kendr from the Lord of the Dasha.
79-80. Antagonism with kinsmen, mental agony, quarrels, loss of position, losses in ventures, loss of
wealth, as a result of imposition of fines, or penalties by government, imprisonment distress to
wife and son will be the results, if Guru is weak and is in the 6 th, 8th, or 12th from the Lord of the
Dasha.
81-82. There will be physical distress, agony, death of the native, or any member of the family, if
Guru is Dhans, or Yuvatis Lord. Remedial measures to obtain relief from the above evil effects
are recitation of Shiva Sahasranam and giving gold in charity.
Ch. 58. Effects of the Antar Dashas in the Dasha of Budh
1-3 ½ . Gain of jewels, like pearls etc., learning, increase in happiness and performance of pious
deeds, success in the educational sphere, acquisition of name and fame, meeting with new
kings, gain of wealth and happiness from wife, children and parents will be the effects in the
Antar Dasha of Budh in his own Dasha, if Budh is placed in his exaltation Räçi, or is otherwise
well placed.
109
There will be loss of wealth and cattle, antagonism with kinsmen, diseases, like stomach pains, piety
in discharging duties, as a government official, if Budh is in his debilitation Räçi etc., or, if Budh
is in Ari, Randhr, or Vyaya, or, if Budh is associated with malefics.
4-5. Distress to wife, death of members of the family, affliction with diseases, like rheumatism and
stomach pains etc. will result, if Budh is Dhans, or Yuvatis Lord. Remedial measure to obtain
relief from the above evil effects, is recitation of Vishnu Sahasranam.
6-8 ½ . Effects, like physical fitness, little gain of wealth, affectionate relations with kinsmen,
increase in cattle wealth, income from industries, success in the educational sphere, acquisition
of name and fame, honours, audience with the king and joining a banquet with him, comforts of
clothes etc., will be experienced, if Ketu is associated with benefics in a Kendr, or Trikon, or, if
Ketu is yuti with Lagns Lord, or with a Yog Karak. The same will be the results, if Ketu is in a
Kendr, or in the 11th from the Lord of the Dasha.
9-11. Fall from a conveyance, distress to son, danger from the king, indulgence in sinful deeds,
danger from scorpions etc., quarrels with the menials, sorrow, diseases and association with
menials etc. will be the results, if Ketu is yuti with malefics in the 8th, or 12th from the Lord of
the Dasha.
12. There will be physical distress, if Ketu is Dhans, or Yuvatis Lord. The remedial measure to
obtain relief from the above evil effects, is giving a goat in charity.
13-15 ½ . Effects, like inclination to perform religious rites, fulfillment of all ambitions through the
help of the king and friends, gains of agricultural lands and happiness etc. will be derived in the
Antar Dasha of Çukr in the Dasha of Budh, if Çukr is in a Kendr, in Labh, in Putr, or in Dharm.
There will be acquisition of a kingdom, gain of wealth and property, construction of a reservoir,
readiness to give charities and to perform religious rites, extraordinary gain of wealth and gains
in business, if Çukr is in a Kendr, in the 5th, 9th, or 11th from the Lord of the Dasha.
16-17 ½ . Heart disease, defamation, fevers, dysentery, separation from kinsmen, physical distress
and agony will result, if Çukr is weak in the 6th, 8th, or 12th from the Lord, or the Dasha.
18-19. There will be fear of premature death, if Çukr is Dhans, or Yuvatis Lord. The remedial
measure to obtain relief from the above evil effects is to recite Mantras of Goddess Durga.
20-22. Effects, like dawn of fortune by the beneficence of the king, happiness from friends etc., will
be derived in the Antar Dasha of Sürya in the Dasha of Budh, if Sürya is in his own, or in his
exaltation Räçi, or in a Kendr, or Trikon, or in Dhan, or Labh, or in his exalted, or own Naväìç.
There will be acquisition of land, if Sürya receives a Drishti from Maìgal and comforts of good
food and clothes, if such a Sürya receives a Drishti from Lagns Lord.
23-24. Fear, or danger from thieves, fire and weapons, bilious troubles, headaches, mental agony
and separation from friends etc. will be the results, if Sürya is in Ari, Randhr, or Vyaya from
Lagn, or from the Lord of the Dasha and, if Sürya is weak and associated with Çani, Maìgal
and Rahu.
25. There will be fear of premature death, if Sürya is Dhans, or Yuvatis Lord. Worship of Sürya is
the remedial measure to obtain relief from the above evil effects.
26-27. The Yog becomes very strong for beneficial effects, if in the Antar Dasha of Candr in the
Dasha of Budh Candr is in a Kendr, or Trikon from Lagn, or, if Candr is in her exaltation, or in
her own Räçi, associated with, or receiving a Drishti from Guru, or, if Candr is a Yog Karak
herself. The n there will be marriage, birth of a son and gain of clothes and ornaments.
28-29 ½ . In the circumstances, mentioned above, there will also be construction of a new house,
availability of sweetish preparations, enjoyment of music, study of Shastras, journey to the
South, gains of clothes from beyond the seas, gain of gems, like pearls etc.
30-31 ½ . There will be physical distress, if Candr is in her debilitation, or in an enemys Räçi. If
Candr is in a Kendr, Trikon, in the 3rd, or 11th from the Lord of the Dasha, there will be at the
commencement of the Antar Dasha visits to sacred shrines, patience, enthusiasm and gains of
wealth from foreign countries.
32-33. Danger from the king, fire and thieves, defamation, or disgrace and loss of wealth on account
of wife, destruction of agricultural lands and cattle etc. will be the results, if Candr is weak and
is in the 6th, 8th, or 12th from the Lord of the Dasha.
110
34-35. There will be physical distress, if Candr is Dhans, or Yuvatis Lord. There will be relief,
prolongation of longevity and restoration of comforts by the beneficence of Goddess Durga, if
the Mantras of the Goddess are recited in the prescribed manner and clothes are given in
charity.
36-38 ½ . Effects, like well-being and enjoyments in the family by the beneficence of the king,
increase in property, recovery of a lost kingdom etc., birth of a son, satisfaction, acquisition of
cattle, conveyances and agricultural lands, happiness from wife etc., will be derived in the
Antar Dasha of Maìgal in the Dasha of Budh, if Maìgal is in his exaltation, in his ownäç in a
Kendr, or Trikon, or, if Maìgal is asociated with Lagns Lord.
39-40 1.2 . Physical distress, mental agony, obstacles in industrial ventures, loss of wealth, gout,
distress from wounds and danger from weapons and fever etc. will be the results, if Maìgal be
associated with, or receives a Drishti from malefics in Randhr, or in Vyaya.
41-42. There will be gain of wealth, physical felicity, birth of a son, good reputation, affectionate
relations etc. with kinsmen etc., if Maìgal recieves a Drishti from benefics in a Kendr, Trikon,
or in the 11 th from the Lord of the Dasha.
43-44 ½ . If Maìgal be associated with malefics in the 8th, or 12th from the Lord of the Dasha, there
will be distress, danger from kinsmen, wrath of the king and fire, antagonism with the son, loss
of position at the commencement of the Antar Dasha, enjoyments and gains of wealth in the
middle portion of the Antar Dasha, danger from the king and loss of position at the end of the
Antar Dasha.
45-46. There will be fear of premature death, if Maìgal is Dhans, or Yuvatis Lord. The remedial
measures to be adopted to obtain relief from the above evil effects are Mrityunjaya Japa and
giving a cow in charity.
47-49. Effects, like reverence from the king, good reputation, gain of wealth, visits to sacred shrines,
performance of religious sacrifices and oblations, recognition, gain of clothes etc., are derived
in the Antar Dasha of Rahu in the Dasha of Budh, if Rahu is in a Kendr, or Trikon, or, if Rahu
is in Mesh, Kumbh, Kanya, or Vrishabh. There will be some evil effects at the commencement
of the Antar Dasha, but all will be well later.
51. There will be an opportunity to have conversation, or a meeting with the king, if Rahu is in
Sahaj, Randhr, Karm, or Labh. In this position, if Rahu be associated with a benefic, there will
be a visit to a new king.
52-53. Pressure of hard work, as a government functionary, loss of position, fears, imprisonment,
diseases, agony to self and kinsmen, heart disease, loss of reputation and wealth, will be the
results, if Rahu is associated with a malefic, or malefics in the 8th, or 12th from the Lord of the
Dasha.
54-55. There will be fear of premature death, if Rahu is in Dhan, or in Ari. The remedial measures
to obtain relief from the above evil effects, are recitation of Mantras of Goddess Durga and
Goddess Lakshmi in the prescribed manner and giving a tawny-coloured cow, or female buffalo
in charity.
56-58 ½ . Effects, like physical felicity, gain of wealth, beneficence of the king, celebration of
auspicious functions, like marriage etc., at home, availability of sweetish preparations, increase
in cattle wealth, attending discourses on Puranas etc., devotion to deities and the preceptor,
interest in religion, charities etc., worship of Lord Shiva etc., will be derived in the Antar Dasha
of Guru in the Dasha of Budh, if Guru is in a Kendr, Trikon, or in Labh, or, if Guru is in his
exaltation, or in his own Räçi.
59-61. Discord with king and kinsmen, danger from thieves etc., death of parents, disgrace,
punishment from government, loss of wealth, danger from snakes and poison, fever, losses in
agricultural production, loss of lands etc., will be the results, if Guru is in his debilitation Räçi,
is combust, or is in Ari, Randhr, or in Vyaya, or, if Guru is associated with, or receives a Drishti
from Çani and Maìgal.
62-63 ½ . There will be happiness from kinsmen and from ones son, enthusiasm, increase in wealth
and name and fame, giving grains etc. in charity, if Guru is in a Kendr, Trikon, or in the 11 th
from the Lord of the Dasha and, if Guru is endowed with strength.
111
64-64 ½ . Agony, anxiety, danger from diseases, antagonism with wife and kinsmen, wrath of the
king, quarrels, loss of wealth, danger from Brahmins will be the results, if Guru is weak and, if
Guru is in the 6th, 8th, or 12th from the Lord of the Dasha.
65-66. There will be physical distress, if Guru is Dhans, or Yuvatis Lord, or, if Guru is in Dhan, or
Yuvati. The remedial measures to obtain relief from the above evil effects are recitation of
Shiva Sahasranam and giving a cow and gold in charity.
67-68 ½ . Effects, like well-being in the family, acquisition of a kingdom, enthusiasm, increase in
cattle wealth, gain of a position, visits to sacred shrines etc., will be derived in the Antar Dasha
of Çani in the Dasha of Budh, if Çani is in his exaltation, his in his own Räçi, or in a Kendr, or
Trikon, or in Labh.
69-70 ½ . Danger from enemies, distress to wife and children, loss of thinking power, loss of
kinsmen, loss in ventures, mental agony, journeys to foreign lands and bad dreams will be the
results, if Çani is in the 8th, or 12th from the Lord of the Dasha.
71-72. There will be fear of premature death, if Çani is Dhans, or Yuvatis Lord. The remedial
measures to obtain relief from the above evil effects and to regain sound health are
performance of Mrityunjaya Japa and giving a black cow and female buffalo in charity.
Ch. 59. Effects of the Antar Dashas in the Dasha of Ketu
1-2 ½ . Effects, like happiness from wife and children, recognition from the king, but mental agony,
gain of land, village etc. will be derived in the Antar Dasha of Ketu in his own Dasha, if Ketu is
in a Kendr, or Trikon, or, if Ketu is related to Dharms, Karms, or Bandhus Lord.
3-4. Heart disease, defamation, destruction of wealth and cattle, distress to wife and children,
instability of mind etc. will we be the results, if Ketu is in his debilitation Räçi and, if Ketu is in
Randhr, or Vyaya along with a combust Grah.
5-6. There will be danger from diseases, great distress and separation from kinsmen, if Ketu is
related to Dhans, or Yuvatis Lord, or, if Ketu is in Dhan, or Yuvati. The remedial measures to
obtain relief from the above evil effects are performance of Durga Saptashati Japa and
Mrityunjaya Japa.
7-9 ½ . Effects, like beneficence from the king, good fortune, gain of clothes etc., recovery of lost
kingdom, comforts of conveyances etc., visits to sacred shrines and gain of lands and villages by
the beneficence of the king, will be derived in the Antar Dasha of Çukr in the Dasha of Ketu, if
Çukr is in his exaltation, in his own Räçi, or, if Çukr is associated with Karms Lord in a Kendr,
or Trikon and there will be dawn of fortune, if in such position he is associated with Dharms
Lord also.
10-11. Sound health, well-being in the family and gains of good food and conveyances etc. will be
the results, if Çukr is in a Kendr, Trikon, or in the 3rd, or 11th from the Lord of the Dasha.
12-14. There will be quarrels without any c ause, loss of wealth, distress to cattle, if Çukr is in the 6th,
8th, or 12th from the Lord of the Dasha. If Çukr is in his debilitation Räçi, or, if Çukr is
associated with a debilitated Grah, or, if Çukr is in Ari, or Randhr, there will be quarrels with
kinsmen, headaches, eye troubles, heart disease, defamation, loss of wealth and distress to
cattle and wife.
15. Physical distress and mental agony will be caused, if Çukr is Dhans, or Yuvatis Lord. The
remedial measures to obtain relief from the above evil effects are performance of Durga Path
and giving a tawny-coloured cow, or female buffalo in charity.
16-17. The effects, like gains of wealth, beneficence of the king, performance of pious deeds and
fulfillment of all ambitions, will be derived in the Antar Dasha of Sürya in the Dasha Ketu, if
Sürya is in his exaltation, in his own Räçi, or, if Sürya is associated with, or receives a Drishti
from a benefic in a Kendr, Trikon, or in Labh.
18-19 ½ . Danger from the king, separation from parents, journeys to foreign lands, distress from
thieves, snakes and poison, punishment by government, antagonism with the friends, sorrows,
112
danger from fever etc. will be the results, if Sürya is associated with a malefic, or malefics in
Randhr, or in Vyaya.
20-21. There will be physical fitness, gain of wealth, or the birth of a son, success in performance of
pious deeds, headship of a small village etc., if Sürya is in a Kendr, Trikon, in the 2nd, or 11th
from the Lord of the Dasha.
22-24. Obstacles in availability of food, fears and loss of wealth and cattle will be the results, if
Sürya is associated with evil Grahas in the 8th, or 12th from the Lord of the Dasha. There will be
distress at the commencement of the Antar Dasha with some mitigation at its end. There will
be fear of premature death, if Sürya is Dhans, or Yuvatis Lord. The remedial measure to obtain
relief from the above evil effects and to regain comforts by the beneficence of Sürya is to give a
cow and gold in charity.
25-28. Effects, like recognition from the king, enthusiasm, well-being, enjoyments, acquisition of a
house, lands etc., abnormal gains of food, clothes, conveyances, cattle etc., success in business,
construction of reservoirs etc. and happiness to wife and children, will be derived in the Antar
Dasha of Candr in the Dasha of Ketu, if Candr is in her exaltation, in her own Räçi, in a Kendr,
Trikon, in Labh, or in Dhan. The beneficial results will be realized fully, if Candr is waxing.
29-30. Unhappiness and mental agony, obstacles in ventures, separation from parents, losses in
business, destruction of cattle etc. will be caused, if Candr is in her debilitation Räçi, or in Ari,
Randhr, or Vyaya.
31-33. There will be the acquisition of a cow, or cows, land, agricultural lands, meeting kinsmen and
the achievement of success through them, increase in cows milk and curd, if Candr is in a
Kendr, Trikon, or in the 11th from the Lord of the Dasha and, if Candr is endowed with
strength. There will be auspicious results at the commencement of the Antar Dasha, cordial
relations with the king in the middle portion of the Antar Dasha and danger from the king,
foreign journey, or journeys to distant places at its end.
34-36. Loss of wealth, anxiety, enmity with kinsmen and distress to brother, will be the results, if
Candr is in the 6th, 8th, or 12th from the Lord of the Dasha. If Candr is Dhans, Yuvatis, or
Randhrs Lord, there will be fear of premature death. The remedial measures to obtain relief
from the above effects are recitation of Mantras of Candr and giving in charity things,
connected with Candr.
37-39. Effects, like acquisition of land, village etc., increase in wealth and cattle, laying out of a new
garden, gain of wealth by the beneficence of the king, will be derived in the Antar Dasha of
Maìgal in the Dasha of Ketu, if Maìgal is in his exaltation, in his own Räçi, if Maìgal is
associated with, or, receives a Drishti from benefics. If Maìgal is related to Dharms, or Karms
Lord, there will definitely be gain of land and enjoyment.
40. There will be recognition from the king, great popularity and reputation and happiness from
children and friends, if Maìgal is in a Kendr, Trikon, or in the 3rd, or 11th from the Lord of the
Dasha.
41-42. There will be fear of death/disaster during a foreign journey, diabetes, unnecessary troubles,
danger from thieves and the king and quarrels, if Maìgal is in the 8th, 12th, or 2nd from the Lord
of the Dasha. In the above circumstances amidst evil effects there will be some auspicious
effects also.
43-44. High fever, danger from poison, distress to wife, mental agony and fear of premature death
will be the results, if Maìgal is Dhans, or Yuvatis Lord. By the beneficence of Maìgal there
will be enjoyment and gain of property, if, as a remedial measure, a bull is given in charity.
45-47. Effects, like increase of wealth and gain of wealth, grains, cattle, lands, village from a Yavan
king, will be derived in the Antar Dasha of Rahu in the Dasha of Ketu, if Rahu is in his
exaltation, his own, in a friends Räçi, or in a Kendr, or Trikon, or in Labh, or Sahaj, or Dhan.
There will be some trouble at the commencement of the Dasha, but all will be well later.
48-50. Frequent urination, weakness in the body, cold fever, danger from thieves, intermittent
fever, opprobrium, quarrels, diabetes, pain in stomach will be the results, if Rahu is associated
with a malefic in Randhr, or in Vyaya. There will be distress and danger, if Rahu is in Dhan, or
in Yuvati. The remedial measure to obtain relief from the above evil effects is Durga
Saptashati Path.
113
51-54. Effects, like increase in wealth and grains, beneficence of the king, enthusiasm, gain of
conveyances etc., celebration, like birth of a son at home, performance of pious deeds, Yagyas,
conquest of the enemy and enjoyments, will be derived in the Antar Dasha of Guru in the
Dasha of Ketu, if Guru is in his exaltation, in his own Räçi, or is associated with Lagns,
Dharms, or Karms Lord in a Kendr, or Trikon.
55-56. Danger from thieves, snakes and wounds, destruction of wealth, separation from wife and
children, physical distress etc. will be the results, if Guru is in his debilitation Räçi, or in Ari,
Randhr, or Vyaya. Though some good effects may be felt at the commencement of the Antar
Dasha, there will be only adverse results later.
57-58 ½ . There will be gains of many varieties of garments, ornaments by the beneficence of the
king, foreign journeys, taking care of kinsmen, availability of decent food, if Guru is associated
with a benefic in a Kendr, Trikon, in the 3 rd, or 11th from the Lord of the Dasha.
59-60. Fear of premature death will be caused, if Guru is Dhans, or Yuvatis Lord. The remedial
measures to obtain relief from the above evil effects are Mrityunjaya Japa and recitation of
Shiva Sahasranama.
61-62 ½ . Effects, like distress to oneself and ones kinsmen, agony, increase in cattle wealth, loss of
wealth, as a result of imposition of fines by government, resignation from the existing post,
journeys to foreign lands and danger of thieves during travelling, will be derived in the Antar
Dasha of Çani in the Dasha of Ketu, if Çani is deprived of strength and dignity. There will be
loss of wealth and lethargy, if Çani is in Randhr, or Vyaya.
63-65. Success in all ventures, happiness from the employer, comforts during journeys, increase in
happiness and property in ones own village, audience with the king etc. will be the results, if
Çani is in a Trikon in Meen, in Tula, in his own Räçi, or, if Çani is in an auspicious Naväìç, or is
associated with a benefic in a Kendr, Trikon, or in Sahaj. (According to Brihat Jatak, Çani in
Tula, Meen, Dhanu, Makar and Kumbh in Lagn gives Raj Yog).
67-68. There will be physical distress, agony, obstacles in ventures, lethargy, defamation, death of
parents, if Çani is associated with a malefic, in the 6th, 8th, or 12th from the Lord of the Dasha.
Fear of premature death may be expected, if Çani is Dhans, or Yuvatis Lord. The remedial
measures to obtain relief from the above evil effects are performance of Havan with sesame
seeds (Til) and giving a black cow, or female buffalo in charity.
69-71. Effects, like acquisition of a kingdom, enjoyments, charities, gain of wealth and land, birth of
a son, celebration of religious functions and functions, like marriage suddenly, well-being in the
family, gain of clothes, ornaments etc., will be derived in the Antar Dasha of Budh in the
Dasha of Ketu, if Budh is in a Kendr, or Trikon, or, if Budh is in his exaltation, or in his own
Räçi.
72. There will be association with men of learning, dawn of fortune and listening to religious
discourses, if Budh is associated with Dharms, or Karms Lord.
73-74 ½ . Antagonism with government officials, residing in other people’s houses, destruction of
wealth, clothes, conveyances and cattle will be the results, if Budh is associated with Çani,
Maìgal, or Rahu in Ari, Randhr, or Vyaya. There will be some beneficial effects at the
commencement of the Dasha, still better results in the middle, but inauspicious at the end.
75-76. There will be good health, happiness from ones son, opulence and glory, availability of good
food and clothes and abnormal profits in business, if Budh is in a Kendr, Trikon, or in the 11 th
from the Lord of the Dasha.
77-79. Distress, unhappiness and troubles to wife and children and danger from the king may be
expected at the commencement of the Antar Dasha, if Budh is weak in the 6th, 8th, or 12th from
the Lord of the Dasha. There will, however, be visits to sacred places in the middle of the
Dasha. Fear of premature death will be caused, if Budh is Dhans, or Yuvatis Lord. The
remedial measure to obtain relief from the above evil effects is recitation of Viñëu Sahasranam.
114
Ch. 60. Effects of the Antar Dashas in the Dasha of Sukr
1-2 ½ . Effects, like gain of wealth, cattle etc. through Brahmins, celebrations in connection with the
birth of a son, well-being, recognition from the king, acquisition of a kingdom, will be derived
in the Antar Dasha of Çukr in his own Dasha, if Çukr is in a Kendr, Trikon, or in Labh and, if
Çukr is endowed with strength.
3-6. Construction of a new house, availability of sweet preparations, happiness to wife and children,
companionship with a friend, giving grains etc. in charity, beneficence of the king, gain of
clothes, conveyances and ornaments, success in business, increase in the number of cattle, gain
of garments by performing journeys in the western direction etc. will be the results, if Sukr is in
his exaltation, in his own Räçi, or, if Çukr is in his exalted, or own Naväìç.
7-8. There will be acquisition of a kingdom, enthusiasm, beneficence of the king, well -being in the
family, increase in the number of wives, children and wealth etc., if Çukr is associated with, or
receives a Drishti from a benefic and is in a friendly Naväìç, in Sahaj, Ari, or Labh.
9-10. Danger from thieves etc., antagonistic relations with government officials, destruction of
friends and kinsmen, distress to wife and children may be expected, if Çukr is associated with,
or receives a Drishti from a malefic in Ari, Randhr, or Vyaya.
11. There will be fear of death, if Çukr is Dhans, or Yuvatis Lord. Remedial measures to obtain
relief from the above evil effects are Durga Path and giving a cow in charity.
12. There will be a period of agony, wrath of the king, quarrels with the coparceners etc. in the
Antar Dasha of Sürya in the Dasha of Çukr, if Sürya is in any Räçi, other than his exaltation, or
debilitation Räçi. (This verse does not appear to be correctly worded, because Sürya does
produce good effects in a position, other than exaltation, or debilitation. The position is
correctly stated in the Chowkambh version of this verse)
13-15. Effects, like acquisition of a kingdom and wealth, happiness from wife and children,
happiness from employer, meeting with friends, happiness from parents, marriage, name and
fame, betterment of fortune, birth of a son etc., will be experienced, if Sürya is in his exaltation,
in his own Räçi, in a Kendr, Trikon, in Dhan, or Labh, or in Kendr, Trikon, in the 2nd, or 11th
from the Lord of he Dasha.
16-18. Distress, agony, distress to members of the family, harsh language, distress to father, loss of
kinsmen, wrath of the king, danger at home, many diseases, destruction of agricultural
production etc. will be the results, if Sürya is in Ari, Randhr, or Vyaya, or, if Sürya is in his
debilitation, or in an enemys Räçi.
19-20. There will be evil influence of the Grahas, if Sürya is Dhans, or Yuvatis Lord. Worship of
Sürya is the remedial measure to obtain relief from the above evil effects.
21-22. Effects, like gain of wealth, conveyances, clothes by the beneficence of the king, happiness in
the family, great opulence and glory, devotion to deities and Brahmins, will be derived in the
Antar Dasha of Candr in the Dasha of Çukr, if Candr is in her exaltation, or in her own Räçi, or
is associated with the Lord of Dharm, benefics, or with Karms Lord, or, if Candr is in a Kendr,
Trikon, or Labh.
23-23 ½ . In the above circumstances there will also be association with musicians and men of
learning and receiving of decorations, gain of cows, buffaloes and other cattle, abnormal profits
in business, dining with brothers etc.
24-26 ½ . Loss of wealth, fears, physical distress, agony, wrath of the king, journeys to foreign lands,
or pilgrimage, distress to wife and children and separation from kinsmen will be the results, if
Candr is in her debilitation Räçi, is combust, or is in Ari, Randhr, or Vyaya, or, if Candr is in
the 6th, 8th, or 12th from the Lord of the Dasha.
27-29. There will be sovereignty over a province, or village by the beneficence of the king, clothes
etc., construction of a reservoir, increase in wealth etc., if Candr is in a Kendr, or Trikon, or in
the 3rd, or 11th from the Lord of the Dasha. There will be physical fitness at the commencement
of the Antar Dasha and physical distress in its last portion.
30-31 ½ . Effects, like acquisition of kingdom, property, clothes, ornaments, land and desired
objects, will be derived in the Antar Dasha of Maìgal in the Dasha of Çukr, if Maìgal is in a
115
Kendr, or Trikon, or in Labh, or, if Maìgal is in his exaltation Räçi, or is in one of his own
Räçis, or is associated with the Lagns, Dharms, or Karms Lord.
32-34. There will be fever from cold, diseases (like fever) to parents, loss of position, quarrels,
antagonism with the king and government officials, extravagant expenditure etc., if Maìgal is in
Ari, Randhr, or Vyaya, or, if Maìgal is in the 6th, 8th, or 12th from the Lord of the Dasha.
35. Physical distress, losses in profession, loss of village, land etc. will be the results, if Maìgal is the
Dhans, or Yuvatis Lord.
36-37 ½ . Effects, like great enjoyment, gain of wealth, visits of friends, successful journeys, gain of
cattle and land etc., will be derived in the Antar Dasha of Rahu in the Dasha of Çukr, if Rahu is
in a Kendr, or Trikon, or in Labh, or, if Rahu is in his exaltation, or in his own Räçi, or is
associated with, or receives a Drishti from benefics.
38-39. Enjoyments, destruction of enemy, enthusiasm and beneficence of the king will be the
results, if Rahu is in Sahaj, or Ari, or Karm, or Labh. Good effects will be experienced up to 5
months from the commencement of the Antar Dasha, but at the end of the Dasha there will be
danger from fevers and indigestion.
40-41 ½ . In the above circumstances, except for obstacles in ventures and journeys and worries,
there will be all enjoyment, like those of a king. Journeys to foreign lands will bring success and
the person will return safely to his homeland. There will also be blessings from Brahmins and
auspicious results consequent to visits to holy places.
42-44. There will be inauspicious effects on oneself and ones parents and antagonism with people, if
Rahu be associated with a malefic in the 8th, or 12th from the Lord of the Dasha. Physical
distress will be caused, if Rahu is Dhans, or Yuvatis Lord. The remedial measure to obtain
relief from the above evil effects is Mrityunjaya Japa.
45-48. Effects, like recovery of the lost kingdom, acquisition of desired grains, clothes and property
etc., reverence from ones friend and the king and gain of wealth, recognition from the king,
good reputation, gain of conveyances, association with an employer and with men of learning,
industriousness in the study of Shastras, birth of a son, satisfaction, visits of close friends,
happiness to parents a nd son etc., will be derived in the Antar Dasha of Guru in the Dasha of
Çukr, if Guru is in his exaltation, in his own Räçi, or in a Kendr, or Trikon to Lagn, or to the
Lord of the Dasha.
49-50. There will be danger from the king and from thieves, distress to oneself and to kinsmen,
quarrels, mental agony, loss of position, going away to foreign lands and danger of many kinds
of diseases, if Guru is in the 6th, 8th, or 12th from the Lord of the Dasha and be associated with a
malefic.
51. There will be physical distress, if Guru is Dhans, or Yuvatis Lord. The remedial measure to
obtain relief from the above evil effects is Mrityunjaya Japa.
52-54. Effects, like great enjoyments, visits of friends and kinsmen, recognition from the king, birth
of a daughter, vi sits to holy places and sacred shrines, conferment of authority by the king, will
be derived in the Antar Dasha of Çani in the Dasha of Çukr, if Çani is in his exaltation, in his
own Räçi, in a Kendr, Trikon, or in his own Naväìç.
55-57. There will be lethargy and more expenditure than income, if Çani is in his debilitation Räçi.
Many kinds of distresses and troubles at the commencement of the Antar Dasha, like stress to
parents, wife and children, going away to foreign lands, losses in profession, destruction of
cattle etc., will be the results, if Çani is in Randhr, or Labh, or Vyaya, or, if Çani is in the 8th,
11th, or 12th from the Lord of the Dasha. There will be physical distress, if Çani is Dhans, or
Yuvatis Lord.
58-59. The remedial measures to obtain relief from the above evil effects, are Havan with sesame
seeds (Til), Mrityunjaya Japa, Durga Saptashati Path (by oneself, or through a Brahmin).
60-62. Effects, like dawn of fortune, birth of a son, gain of wealth through judgement of court,
listening to stories from the Puranas, association with persons, competent in poetry etc., visits
of close friends, happiness from employer, availability of sweetish preparations etc., will be
derived in the Antar Dasha of Budh in the Dasha of Çukr, if Budh is in a Kendr, or Trikon, or
in Labh (from Lagn, or from the Lord of the Dasha), or is in his exaltation, or in his own Räçi.
116
63-65. If Budh is in the 6th, 8th, or 12th from the Lord of Dasha, or, if Budh is weak, or is associated
with a malefic, there will be agony, loss of cattle, residence in other peoples houses and losses
in business. There will be some good effects at the commencement, moderate in the middle
portion and distress from fever etc. at the end of the Antar Dasha.
66. There will be physical distress, if Budh is Dhans, or Yuvatis Lord. The remedial measure to
obtain relief from the above evil effects is the recitation of Vishnu Sahasranam.
67-68. Auspicious effects, like availability of sweetish preparations, abnormal gains in profession
and increase in cattle wealth, will be derived from the very commencement of the Antar Dasha
of Ketu in the Dasha of Çukr, if Ketu is in his exaltation, or in his own Räçi, or is related to a
Yog Karak Grah, or, if Ketu is possessed of positional strength. (It is not laid down anywhere,
in which Bhava Ketu does get positional strength).
69-69 ½ . In the above circumstances there will be definite victory in war at the end of the Antar
Dasha. Moderate results will be experienced in the middle portion of the Antar Dasha and
sometimes there will also be the feeling of distress.
70-72. There will be danger from snakes, thieves and wounds, loss of power of thinking, headache,
agony, quarrels without any cause, or reason, diabetes, excessive expenditure, antagonism with
wife and children, going away to foreign land, loss in ventures, if Ketu is in the 8th, or 12th from
the Lord of the Dasha, or, if Ketu is associated with a malefic.
73-74. There will be physical distress, if Ketu is Dhans, or Yuvatis Lord. The remedial measures to
obtain relief from the above effects are Mrityunjaya Japa and giving a goat in charity. Remedial
measures for appeasing Çukr will also prove beneficial.
Ch. 61. Effects of Pratyantar Dashas in Antar Dashas
1. By multiplying the years etc. of the Antar Dasha of the Grahas separately by the Dasha years of
each Grah and by dividing the product by the total span of the Vimshottari Dasha, namely 120
years, we will arrive at the Pratyantar Dasha of each Grah.
2. Sürya-Sürya (Pratyantar Dasha of Sürya in the Antar Dasha of Sürya). Argument with other
persons, loss of wealth, distress to wife, headache etc. The above are general effects. Such
inauspicious effects will not be produced, if Sürya is in a Trikon etc., if Sürya is the Lord of an
auspicious Bhava, or is in a auspicious Bhava and in a benefic Varg. All other Pratyanta effects
should be judged in this manner.
3. …-Candr. Excitement, quarrels, loss of wealth, mental agony etc.
4. …-Maìgal. Danger from the king and from weapons, imprisonment and distress from enemies
and fire.
5. …-Rahu. Disorder of phlegm, danger from weapons, loss of wealth, destruction of a kingdom and
mental agony.
6. …-Guru. Victory, increase in wealth, gains of gold, garments, conveyances etc.
(7) …Çani. Loss of wealth, distress to cattle, excitement, diseases etc.
8. …-Budh. Affectionate relations with kinsmen, availability of good food, gains of wealth,
religious-mindedness, reverence from the king.
9. …-Ketu. Danger to life, loss of wealth, danger from the king, trouble with enemies.
10. …Çukr. Moderate effects, or some gains of wealth may be expected.
11. Candr-Candr. Acquisition of land, wealth and property, reverence from the king and
availability of sweetish preparations.
12. …-Maìgal. Wisdom and discretion, reverence from the people, increase in wealth, enjoyments
to kinsmen, but there will be danger from an enemy.
13. …-Rahu. Well-being, gain of wealth from the king and danger of death, if Rahu is yuti with a
malefic.
14. …-Guru. Enjoyments, increase in dignity and glory, gain of knowledge through the preceptor,
acquisition of a kingdom and acquisition of gems etc.
15. …-Çani. Bilious troubles, loss of wealth and name and fame.
117
16. …-Budh. Birth of a son, acquisition of a horse and other conveyances, success in education,
progress, gain of white garments and grains.
17. …-Ketu. Quarrels with Brahmins, fear of premature death, loss of happiness and distress allround.
18. …-Çukr. Gain of wealth, enjoyments, birth of a daughter, availability of sweet preparations and
cordial relations with all.
19. …-Sürya. Gain of happiness, grains and garments, victories everywhere.
20. Maìgal-Maìgal. Danger from enemies, quarrels and fear of premature death on account of
blood diseases.
21. …-Rahu. Destruction of wealth and kingdom (fall of government), unpalatable food and
quarrels with the enemy.
22. …-Guru. Loss of intelligence, distress, sorrows to children, fear of premature death, negligence,
quarrels and no fulfillment of any ambition.
23. …-Sani. Destruction of the employer, distress, loss of wealth, danger from enemies, anxiety,
quarrels and sorrows.
24. …-Budh. Loss of intelligence, loss of wealth, fevers and loss of grains, garments and friends.
25. …-Ketu. Distress from diseases, lethargy, premature death, danger from the king and weapons.
26. …-Çukr. Distress from Chandal, sorrows, danger from the king and from weapons, dysentery
and vomiting.
27. …-Sürya. Increase in landed property and wealth, satisfaction, visits of friends, happiness allround.
28. …-Candr. Gains of white garments etc. from the southern direction, success in all ventures.
29. Rahu-Rahu. Imprisonment, disease, danger of injuries from weapons.
30. …-Guru. Reverence everywhere, acquisition of conveyances, like elephants etc., gain of wealth.
31. …-Çani. Rigorous imprisonment, loss of enjoyments, danger from enemies, affliction with
rheumatism.
32. …-Budh. Gain in all ventures, abnormal gain through wife.
33. …-Ketu. Loss of intelligence, danger from enemies, obstacles, loss of wealth, quarrels,
excitement.
34. …-Çukr. Danger from a Yogini, danger from the king, loss of conveyances, availability of
unpalatable food, loss of a wife, sorrow in the family.
35. …-Sürya. Danger from enemies, fevers, distress to children, fear of premature death,
negligence.
36. …-Candr. Excitement, quarrels, worries, loss of reputation, fear, distress to father.
37. …-Maìgal. Septic boil in the anus (Bhagandhar), distress, due to a bite and pollution of blood,
loss of wealth, excitement.
38. Guru-Guru. Acquisition of gold, increase in wealth etc.
39. …-Çani. Increase in lands, conveyances and grains.
40. …-Budh. Success in the educational sphere, acquisition of clothes and gems, like pearls etc.,
visits of friends.
41. …-Ketu. Danger from water and thieves.
42. …-Çukr. Several kinds of learning, gain of gold, clothes, ornaments, well-being and satisfaction.
43. …-Sürya. Gain from the king, friends and parents, reverence everywhere.
44. …-Candr. No distress, gain of wealth and conveyances, success in ventures.
45. …-Maìgal. Danger from weapons, pain in anus, burning in the stomach, indigestion, distress
from enemies.
46. …-Rahu. Antagonism with menials (Chandaldhi) and loss of wealth and distress through them.
47. Çani-Çani. Physical distress, quarrels, danger from menials.
48. …-Budh. Loss of intelligence, quarrels, dangers, anxiety about availability of food, loss of
wealth, danger from enemy.
49. …-Ketu. Imprisonment in the camp of the enemy, loss of luster, hunger, anxiety and agony.
50. …-Çukr. Fulfillment of ambitions, well-being in the family, success in ventures and gains
therefrom.
51. …-Sürya. Conferment of authority by the king, quarrels in the family, fevers.
118
52. …-Candr. Development of intelligence, inauguration of big a venture, loss of luster, extravagant
expenditure, association with many women.
53. …-Maìgal. Loss of valour, distress to son, danger from fire and enemy, distress from bile and
wind.
54. …-Rahu. Loss of wealth, clothes, land, going away to foreign lands, fear of death.
55. …-Guru. Inability to prevent losses, caused by women, quarrels, excitement.
56. Budh-Budh. Gain of intelligence, education, wealth, clothes etc.
57. …-Ketu. Coarse food, stomach troubles, eye troubles, distress from bilious and blood disorders.
58. …Çukr. Gains from a northern direction, loss of cattle, acquisition of authority from
government.
59. …-Sürya. Loss of splendour and distress through diseases, distress in the heart.
60. …-Candr. Marriage, gain of wealth and property, birth of a daughter, enjoyments all-round.
61. …-Maìgal. Religious-mindedness, increase in wealth, danger from fire and enemies, gain of red
clothes, injury from a weapon.
62. …-Rahu. Quarrels, danger from wife, or some other woman, danger from the king.
63. …-Guru. Acquisition of a kingdom, conferment of authority by the king, reverence from the
king, education, intelligence.
64. …-Çani. Bilious and windy troubles, injuries to the body, loss of wealth.
65. Ketu-Ketu. Sudden disaster, going away to foreign lands, loss of wealth.
66. …-Çukr. Loss of wealth through a non-Hindu king, eye troubles, headache, loss of cattle.
67. …-Sürya. Antagonism with friends, premature death, defeat, exchange of arguments.
68. …-Candr. Loss of grains, physical distress, misunderstanding, dysentery.
69. …-Maìgal. Injury from weapons, distress from fire, danger from menials and enemies.
70. …-Rahu. Danger from women and enemies, distress, caused by menials.
71. …-Guru. Loss of friends, wealth and garments, opprobrium in the house, troubles from
everywhere.
72. …-Çani. Death of cattle and friends, physical distress, very meagre gain of wealth.
73. …-Budh. Loss of understanding, excitement, failure in education, dangers, failure in all
ventures.
74. Çukr-Çukr. Gains of white clothes, conveyances, gems, like pearls etc., association with
beautiful damsel.
75. …-Sürya. Rheumatic fever, headache, danger from the king and enemies and meagre gain of
wealth.
76. …-Candr. Birth of a daughter, gain of clothes etc. from the king, acquisition of authority.
77. …-Maìgal. Blood and bile troubles, quarrels, many kinds of distresses.
78. …-Rahu. Quarrels with wife, danger, distress from the king and enemies.
79. …-Guru. Acquisition of kingdom, wealth, garments, gems, ornaments and conveyance, like
elephants etc.
80. …-Çani. Acquisition of donkey, camel, goat, iron, grains, sesame seeds, physical pains.
81. …-Budh. Gains of wealth, knowledge, authority from the king, gain of money, distributed by
others.
82. …-Ketu. Premature death, going away from homeland, gains of wealth at times.
Ch. 62. Effects of Sukshmantar Daças in Pratyantar Daças
1. The Sukshmantar Dasha is arrived at by multiplying the periods of Pratyantar Dasha separately
for each Grah by the Dasha years of that Grah and then by dividing the product by 120.
2. Sürya-Sürya (Sukshm Dasha of Sürya in Pratyantar Dasha of Sürya). Going away from
homeland, danger of death, loss of position, losses all-round.
3. …-Candr. Devotion towards deities and Brahmins, interest in pious deeds, affectionate relations
with friends.
4. …-Maìgal. Indulgence in sinful deeds, distress from cruel enemies, bleeding.
119
5. …-Rahu. Danger from thieves, fire and poison, defeat in war, religious inclination.
6. …-Guru. Recognition by government, respected by government employees, becoming favourite
of the king.
7. …-Çani. Causing trouble to respected persons and Brahmins by theft and by other bold deeds,
going away from ones own place, mental agony.
8. …-Budh. Gains of fancy garments, association with a beautiful damsel, sudden success in
ventures.
9. …-Ketu. Achievement of glory through wife and employees, loss of wealth, comforts from
servants.
10. …-Çukr. Happiness from son, friends and wife, acquisition of many kinds of properties.
11. Candr-Candr. Gain of ornaments and land, reverence, recognition from the king, anger, glory.
12. …-Maìgal. Distress, antagonism with the enemy, stomach troubles, death of father, troubles,
due to imbalance of wind and bile.
13. …-Rahu. Disharmony with friends and kinsmen, going away from homeland, loss of wealth,
imprisonment.
14. …-Guru. Opulence and glory with royal symbols, birth of a son, gain of property, enjoyments
all-round.
15. …-Çani. Wrath of the king, loss of wealth in business dealings, danger from thieves and
Brahmins.
16. …-Budh. Reverence from the king, gain of wealth, gain of conveyance from a foreign land,
increase in the number of children.
17. …-Ketu. Loss in the livelihood, earned by sale etc., grains, medicines, cattle etc., danger from
fire and the suns rays (sun-stroke).
18. …-Çukr. Marriage, gain of a kingdom, land, garments, ornaments, reputation etc.
19. …-Sürya. Troubles, losses in ventures, destruction of grains and cattle, physical distress.
20. Maìgal-Maìgal. Sorrows on account of loss of lands, epilepsy, imprisonment, unhappiness.
21. …-Rahu. Physical distress, danger from the people (due to unpopularity), loss of wife and
children, danger from fire.
22. …-Guru. Devotion towards deities, Mantra Siddhi, reverence from the people, enjoyments.
23. …-Çani. Release from imprisonment, happiness on account of wealth, gains of clothes and
servants.
24. …-Budh. Comforts of Chatr, Chamar etc. (receiving respect, as that of a king), breathing
troubles.
25. …-Ketu. Indulgence in undesirable deeds at the instance of others, one always remains filthy.
26. …-Çukr. Enjoyment with women of choice, gain of wealth, food etc.
27. …-Sürya. Wrath of the king, distress through Brahmins, failure in ventures, odium in public
(Loka Nindha).
28. …-Candr. Piousness, gain of wealth, devotion towards deities and Brahmins, danger from
diseases.
29. Rahu-Rahu. Tendering to create turbulence by people, lack of wisdom in performance of
duties, affliction of the mind.
30. …-Guru. Affliction with a chronic disease, poverty, but revered by the people and the religiousmindedness.
31. …-Çani. Gain of wealth through unfair means, wicked, or mean nature, performing other
persons duties, undesirable association.
32. …-Budh. Increase in desires for sexual acts with women, eloquence, hunger, physical distress.
33. …-Ketu. Politeness, loss of reputation, imprisonment, cold heartedness, loss of public money.
34. …-Çukr. Freedom from imprisonment, gain of position and wealth.
35. …-Sürya. Settling down in foreign lands, affliction with Gulma, even temperament, comforts of
conveyances.
36. …-Candr. Gain of gems (money), wealth, education, attachment to prayers, good behavior and
devotion towards deities.
37. …-Maìgal. Fleeing after defeat, anger, imprisonment, indulgence in thefts and stealing.
120
38. Guru-Guru. Banishment of sorrows, increase in wealth, performing Havan, devotion to Lord
Shiva, gains of conveyance, marked with royal symbols.
39. …-Çani. Obstacles in fasting, agony, foreign journeys, loss of wealth, antagonism with kinsmen.
40. …-Budh. Success in education, increase in intelligence, reverence from the people (popularity),
gains of wealth, all sorts of enjoyments and comforts at home.
41. …-Ketu. Knowledge, glory, learning, study of Shastras, worship of Lord Shiva, Havan, devotion
toward preceptor.
42. …-Çukr. Recovery from diseases, enjoyments, gain of wealth, happiness from wife and children.
43. …-Sürya. Troubles of wind and bile, stomach pains through imbalance of phlegm and Rasas.
44. …-Candr. Glory with umbrella with royal symbols, celebrations on the birth of a son, distress in
eyes and stomach.
45. …-Maìgal. Administration of poison by wife, imprisonment, danger from diseases, going away
to foreign lands, confusion and misunderstandings.
46. …-Rahu. Danger from thieves, snakes and scorpions, diseases and distress.
47. Çani-Çani. Loss of wealth, diseases, like rheumatism etc., destruction of the family, taking
meals separately from the family, full of sorrows.
48. …-Budh. Profits in business, progress in education, increase in wealth and lands.
49. …-Ketu. Turbulence by thieves, leprosy, loss of livelihood, physical pains.
50. …-Çukr. Opulence and glory, learning the use of weapons, birth of a son, coronation, good
health and fulfillment of all ambitions.
51. …-Sürya. Wrath of the king, quarrels in the family, physical distress.
52. …-Candr. Development of intelligence, inauguration of a big project, loss of luster,
extravagance, happiness from wife and children.
53. …-Maìgal. Loss of luster, excitement, burning in the stomach, misunderstanding, quarrels and
wind and bile disorders.
54. …-Rahu. Death of parents, agony, extravagance, failure in ventures.
55. …-Guru. Acquisition of gold coins, reverence from the public, increase in wealth and grains,
acquisition of Chatr with royal symbols.
56. Budh-Budh. Dawn of fortune, reverence from the king, increase in wealth and property and
affectionate relations with all.
57. …-Ketu. Danger from fire, agony, distress to wife, coarse food and immoral tendencies.
58. …-Çukr. Gain of conveyances, wealth, grains, produced in water, good repute and enjoyments.
59. …-Sürya. Injuries, wrath of the king, confusion in the mind, diseases, loss of wealth, ridicule in
public.
60. …-Candr. Good fortune, stability of mind, reverence from the king, gains of property, visits of
friends and the preceptor.
61. …-Maìgal. Danger from fire and poison, idiocy, poverty, confusion of mind, excitement.
62. …-Rahu. Danger from fire and snakes and the victory over an enemy (with difficulty),
opprobrium from goblins (evil, mischievous spirit).
63. …-Guru. Construction of a house, interest in charities, comforts and enjoyments, increase in
opulence, gain of wealth from the king.
64. …-Çani. Profits in business, progress in education and increase in wealth, marriage,
circumambience of comprehensiveness.
65. Ketu-Ketu. Happiness from wife and children, physical troubles, poverty, begging.
66. …-Çukr. Freedom from diseases, gains of wealth, devotion towards Brahmins and the preceptor,
union with members of the family.
67. …-Sürya. Quarrels, loss of land, residence in foreign lands, disaster upon friends.
68. …-Candr. Promotion in service, victory in war, good reputation in public.
69. …-Maìgal. Danger of falling down from a horse etc., distress from thieves and the wicked,
suffering from Gulma and headache.
70. …-Rahu. Destruction of wife, father etc., defamation, due to association with a wicked woman,
vomiting, blood pollution, bilious diseases.
71. …-Guru. Antagonism with the enemy, increase in property and opulence, distress, due to losses
in cattle, wealth and agricultural production.
121
72. …-Çani. Imaginary distress, little comfort, fasting, antagonism with wife, indulgence in
falsehood.
73. …-Budh. Union and separation from many kinds of people, distress to the enemy, increase in
wealth and property.
74. Çukr-Çukr. Destruction of enemies, enjoyments, construction of temples of Lord Shiva etc.
and reservoirs.
75. …-Sürya. Agony in mind and heart, confusion of mind, wanderings, both losses and gains at
different times.
76. …-Candr. Sound health, increase in wealth, success in ventures through business dealings,
progress in education and increase of intelligence.
77. …-Maìgal. Idiocy, danger from an enemy, going away from ones homeland, danger from
diseases.
78. …-Rahu. Danger from fire and snakes, destruction of kinsmen, resignation from position
(service etc.).
79. …-Guru. Success in ventures, increase in wealth and agricultural production, abnormal profits
from purchase and sale business.
80. …-Çani. Distress from an enemy, sorrows, destruction of cattle, loss of persons, belonging to the
Gotra of the native and elders (preceptors).
81. …-Budh. Increase in wealth with the assistance of kinsmen, gain of wealth through business,
happiness from wife and children.
82. …-Ketu. Danger from fire, distress from diseases, distress in mouth, eyes and forehead, loss of
accumulated wealth, mental agony.
Ch. 63. Effects of Prana Dashas in Sukshma Dashas
1. If we multiply the Sukshma Dasha spans by the Dasha years of each Grah and divide the product
by 120, we will get the Prana Dasha.
(2) Sürya-Sürya. Interest in unnatural sexual intercourse, danger from thieves, fire and the king,
physical distress.
3. …-Candr. Enjoyments, availability of good food, development of intelligence, opulence and
glory, like that of a king, by the beneficence of generous people.
4. …-Maìgal. Antagonism with the king with the connivance of others, dangers and great losses.
5. …-Rahu. Hunger, danger from poison, loss of wealth, as a result of punishment by the king.
6. …-Guru. Success in many educational spheres, gain of wealth, success in ventures, as a result of
the exchange of visits with the king and Brahmins.
7. …-Çani. Imprisonment, death, excitement, obstacles and losses in ventures.
8. …-Budh. Feeding from the kings kitchen, acquisition of Chatr and Chamar with royal symbols,
attainment of the position of a high dignitary in government.
9. …-Ketu. Loss of wealth, due to quarrels with the preceptor (elders), wife and kinsmen.
10. …-Çukr. Recognition, or reverence from the king, increase in wealth, happiness from wife and
children, enjoyments from eating and drinking.
11. Candr-Candr. Happiness from wife and children, gain of wealth and clothes, Yog Sidhi.
12. …-Maìgal. Consumption, leprosy, destruction of kinsmen, bleeding, creation of turbulence by
friends and goblins.
13. …-Rahu. Danger from snakes, creation of turbulance by evil spirits, weakness of eyesight,
confusion of mind.
14. …-Guru. Growth of religious-mindedness, forgiveness, devotion towards deities and Brahmins,
good fortune, meeting with near and dear ones.
15. …-Çani. Unexpected and sudden physical distress, creation of troubles by enemies, weakness of
eyesight, gain of wealth.
16. …-Budh. Gift of Chamar and Chatr by the king, acquis ition of a kingdom, even-mindedness in
people.
122
17. …-Ketu. Danger from weapons, from fire, from an enemy and from poison, stomach troubles,
separation from wife and children.
18. …-Çukr. Acquisition of friends and wife, gain of wealth from foreign lands, all kinds of
enjoyments.
19. …-Sürya. Brutality, increase in anger, fear of death, agony, going away from the homeland,
dangers.
20. Maìgal-Maìgal. Quarrels with the enemy, imprisonment, bilious and blood pollution troubles.
21. …-Rahu. Separation from wife and children, distress, as a result of oppression by kinsmen, fear
of death, poison.
22. …-Guru. Devotion towards deities, gain of wealth, competence in Mantra rituals.
23. …-Çani. Danger from fire, death, loss of wealth, loss of position, but good relations with
kinsmen.
24. …-Budh. Gains of splendid garments, ornaments, marriage.
25. …-Ketu. Fear of falling down from a high place, eye troubles, danger from snakes, loss of
reputation.
26. …-Çukr. Gain of wealth, reverence amongst people, enjoyment of many kinds of luxuries.
27. …-Sürya. Fevers, lunacy, loss of wealth, wrath of the king, poverty.
28. …-Candr. Comforts of good food and garments, distress from heat and cold.
29. Rahu-Rahu. Loss of taste in eating, danger from poison, loss of wealth through rashness.
30. …-Guru. Physical well-being, fearlessness, gain of conveyance and quarrels with menials.
31. …-Çani. Danger from fire, diseases, loss of wealth through menials, imprisonment.
32. …-Budh. Devotion towards the preceptor and increase of wealth through his beneficence, good
qualities and well cultured.
33. …-Ketu. Antagonism with wife and children, going away from home, loss of wealth through
rashness.
34. …-Çukr. Acquisition of Chatr, Chamar, conveyances etc., success in all ventures, worship of
Lord Shiva, construction of a house.
35. …-Sürya. Affliction with piles, wrath of the king, loss of cattle.
36. …-Candr. Development of mental powers and intelligence, popularity, visits of preceptors,
danger of committing sins.
37. …-Maìgal. Dangers from menials and fire, loss of position, disaster, filthiness and meanness.
38. Guru-Guru. Happiness, increase in wealth, performance of Havan, worship of Lord Shiva,
acquisition of Chatr and conveyances.
39. …-Çani. Failure in fasting, unhappiness, going away to foreign lands, loss of wealth, antagonism
with kinsmen.
40. …-Budh. Progress in education, increase in intelligence, happiness to wife and children,
popularity, gain of wealth.
41. …-Ketu. Opulence and glory, learnedness, gain of knowledge of Shastras, worship of Lord
Shiva, performance of Havan, devotion towards preceptor.
42. …-Çukr. Freedom from diseases, enjoyments, increase in wealth, happiness from wife and
children.
43. …-Sürya. Disorders of wind, bile and phlegm, pains, due to disorders of juices in the body.
44. …-Candr. Acquisition of Chatr with royal symbol, opulence and glory, increase in children, eye
and stomach troubles.
45. …-Maìgal. Danger of administration of poison by wife, imprisonment, foreign journeys,
confusion of mind.
46. …-Rahu. Distress from diseases, troubles from thieves, danger from snakes, scorpions etc.
47. Çani-Çani: Loss of luster, due to fevers, leprosy, stomach troubles, danger of death from fire.
48. …-Budh. Gain of wealth and grains, profits in business, reverence, devotion towards deities and
Brahmins.
49. …-Ketu. Death-like distress, creation of turbulence by evil spirits, insult from a woman, other
than ones wife.
50. …-Çukr. Enjoyments through wealth, son and beneficence of the king, performance of Havanas,
marriage etc.
123
51. …-Sürya. Troubles in the eyes and forehead, danger from snakes and enemies, loss of wealth,
distress.
52. …-Candr. Sound health, birth of a son, relief, thriving strength, devotion towards deities and
Brahmins.
53. …-Maìgal. Affliction with Gulma, danger from enemy, danger of death during hunting, danger
from snakes, from fire and from poison.
54. …-Rahu. Going away from the homeland, danger from the king, bewitchment, taking of poison,
troubles from wind and bile.
55. …-Guru. Attainment of the position of a Commander in the Army, gain of land, association
with ascetics, reverence from the king.
56. Budh-Budh. Increase in enjoyments, wealth and religious-mindedness, even-mindedness in all
living beings.
57. …-Ketu. Danger from thieves, from fire and from poison, death-like suffering.
58. …-Çukr. Supremacy over others, increase in wealth, reputation and religious-mindedness,
devotion to Lord Shiva, happiness from son.
59. …-Sürya. Agony, fevers, lunacy, affectionate relations with wife and kinsmen, receipt of stolen
property.
60. …-Candr. Happiness from wife, birth of a daughter, gain of wealth and enjoyments all-round.
61. …-Maìgal. Tendency to indulge in nefarious activities, pain in eyes, teeth and stomach, piles,
danger from death.
62. …-Rahu. Gain of clothes, ornaments and wealth, separation from ones own people, antagonism
with Brahmins, delirium.
63. …-Guru. Sublimately, progress in education, increase in wealth and good qualities, profits in
business.
64. …-Çani. Danger of death from thieves, poverty, beggary.
65. Ketu-Ketu. Danger of fall from a conveyance, quarrels with the enemy, committing a murder
inadvertently.
66. …Çukr. Gain of land and conveyance, happiness, destruction of enemy, increase in cattle
wealth.
67. …-Sürya. Danger from fire and enemy, loss of wealth, mental agony, death-like suffering.
68. …-Candr. Devotion towards deities and Brahmin, journeys to distant places, gain of wealth and
happiness, eye and ear troubles.
69. …-Maìgal. Bilious troubles, enlargement of veins, delirium, antagonism with kinsmen.
70. …-Rahu. Antagonism with son and wife, going away from home, loss in ventures, due to
rashness.
71. …-Guru. Injuries from weapons, wounds, heart disease, separation from wife and children.
72. …-Çani. Confusion of mind, tendencies towards nefarious deeds, imprisonment on account of
addictions (in drugs etc.), distress.
73. …-Budh. Enjoyments of bed, perfumery, ornaments and sandal, good food and availability of
all kinds of comforts.
74. Çukr-Çukr. Learning, devotion to deities, satisfaction, gain of wealth, increase in the number
of children.
75. …-Sürya. Good reputation in public, loss of happiness in respect of children, heat troubles.
76. …-Candr. Devotion towards deities, competence, relief by the application of Mantras, increase
in wealth and fortune.
77. …-Maìgal. Fevers, wounds, ringworms, itches, devotion towards deities and Brahmins.
78. …-Rahu. Distress from an enemy, eye and stomach troubles, antagonism with friends.
79. …-Guru. Good longevity, sound health, happiness from wealth, wife and children, acquisition of
Chatr and conveyances.
80. …-Çani. Danger from the king, loss of happiness, critical disease, controversy with menials.
81. …-Budh. Satisfaction, reverence from the king, gains of land and wealth from many directions,
increase in enthusiasm.
82. …-Ketu. Loss of life, wealth and reputation, only some money is left for charities and
sustenance.
124
Ch. 64. Effects of Antar Dashas in the Kala Chakra
1. Maharishi Parashar said. Now I am going to describe to you the effects of Antar Dashas in the
Kala Chakr Dasha, as related by Lord Shiva to the Goddess Parvati.
2. Dasha of Mesh Aìç. There will be wounds and fever in the Antar Dasha of Maìgal in the Dasha
of Mesh Aìç. In the same Dasha and Antar Dasha of the Räçis, owned by Budh, Çukr, Candr
and Guru, all kinds of happiness will be enjoyed. Danger from an enemy will be experienced in
the Antar Dasha of Sürya.
3-5. Dasha of Vrishabh Aìç. Effects, like quarrels and diseases, will be experienced in Antar Dasha
of Sani. There will be gains of education and physical felicity in the Antar Dasha of Guru,
going away from home, death, or distress from fevers in the Antar Dasha of Maìgal and gains
of garments, happy association with women in the Antar Dashas of the Räçis, owned by Çukr
and Budh. Danger from the king and violent animals may be expected in the Antar Dasha of
Räçi, owned by Sürya.
6-10. Dasha of Mithun Aìç. The effects in the Antar Dashas of the Räçis concerned will be, as
follows. Çukr – gain of wealth and garments. Maìgal – death of parents, danger, fever, wounds
and travels to distant places. Guru – increase in intelligence, success in education, opulence and
glory, popularity and affection towards others. Çani – foreign journeys, diseases, fear of death,
loss of wealth and kinsmen. Budh – success in education, gains of garments etc., happiness from
wife and children and reverence from all quarters.
11-16. Dasha of Kark Aìç. The effects in the various Antar Dashas of the Räçis concerned will be,
as follows. Candr – happiness from wife and children, gain of wealth and reverence from the
public. Sürya – danger from enemies, animals and the royal family, mental agony and fear of
diseases. Budh and Çukr – happiness from wife, children and friends, increase in wealth,
popularity and name and fame. Maìgal – danger from poison, weapons and diseases, like fever.
Guru – gains of wealth, physical felicity, honours from the king. Çani – rheumatism, danger from
snakes and scorpions and distress of all kinds.
17-21. Dasha of Simh Aìç. … Maìgal – diseases of the mouth, bilious fever and danger from
weapon. Budh and Çukr – gain of clothes, happiness from wife and children. Candr – danger
from fall from some height, meagre gains of wealth, foreign journeys. Sürya – danger from
enemies, fevers, loss of wisdom, fear of death. Guru – gains of wealth and grains, beneficence of
the king and Brahmins, progress in education.
22-26. Dasha of Kanya Aìç. … Çani – many kinds of troubles, travels to distant places, fevers,
distress from hunger. Guru – gains of wealth through the beneficence of the king, arrival of
friends and kinsmen and success in education. Maìgal – bilious fever, travels to distant places,
danger from fire and from weapons. Budh, Çukr and Candr – gains of wealth through sons and
employees, many enjoyments. Sürya – travel to distant lands, danger from diseases, quarrels
with kinsmen, danger of assaults by weapons.
27-31. Dasha of Tula Aìç. … Çukr – wisdom, comforts, happiness from wife and children and from
wealth, garments etc. Maìgal – distress to father, enmity with friends, danger from disease of
forehead, fevers, poison, weapons etc. Guru – gain of wealth, acquisition of a kingdom,
performance of religious rites, honours from the king and happiness all -round. Çani – travels to
distant places, critical diseases, loss in the agricultural sphere, danger from enemies. Budh –
birth of a son, gain of wealth, happiness from ones wife, joy, dawn of fortune.
32-33. Dasha of Vrischik Aìç. The following effects will be experienced in the Antar Dashas of the
Räçis concerned. Candr, Budh and Çukr – gain of wealth and grains in different ways, freedom
from diseases, enjoyments of many kinds. Sürya – danger from enemies, loss of wealth, distress
to father, danger from wild and violent animals. Maìgal – troubles from wind and bile, wounds,
danger from fire and from weapons. Guru – gains of wealth, grains,. and gems, devotion
towards deities and Brahmins, beneficence of the king. Çani – loss of wealth, separation from
kinsmen, mental anxiety, danger from enemies, diseases.
125
34-40. Dasha of Dhanu Aìç. The following effects will be derived in the various Antar Dashas of
the Räçis, owned by… Maìgal – heart burn, fevers, cold, diseases of the mouth, many kinds of
troubles. Çukr, Budh and Candr – increase in wealth and property and fortune, progress in
education, destruction of enemies, happiness from the king. Sürya – loss of wife and wealth,
quarrels, danger from the king, travels to distant lands. Guru – charity, self-mortifications,
honours from the king, increase in religious-mindedness, happiness from wife, gain of wealth.
41-44. Dasha of Makar Aìç. The following effects will be experienced in the various Antar Dashas
of the Räçis, owned by… Çani – wrath of Brahmins, deities and the king, loss of kinsmen,
abandonment of the homeland. Çukr, Budh, Candr and Guru – devotion towards deities, selfmortification,
honours from the government. Maìgal – disease of the forehead, assaults on
hands and feet, danger from dysentery, blood pollution and bilious troubles. Çani – loss of
father and kinsmen, fevers, danger from the king and the enemies.
45-49. Dasha of Kumbh Aìç. … Çukr – many kinds of educational attainments, gains of property,
happiness from wife and children, sound health and increase in wealth. Maìgal – fevers, danger
from fire and from enemies, distress from enemies and mental agony. Çani – danger of troubles
from wind, bile and phlegm, quarrels, foreign journey, danger of suffering from tuberculosis.
Guru – freedom from ill health, happiness, honours from the king and joy. Budh – happiness
from wife, children and wealth, joy, increase in good fortune.
50-55. Dasha of Meen Aìç. … Candr – increase in wisdom and educational attainments, happiness
from wife, freedom from disease, association with friends, joy and happiness. Sürya – quarrels
with kinsmen, danger from thieves, mental agony, loss of position. Budh and Çukr – victory in
war, birth of a son, gains of land and cattle, increase in wealth. Maìgal – bilious troubles,
dissension with members of the family, danger from enemies. Guru – gain of wealth and grains,
happiness from wife, honours from the king, name and fame. Çani – loss of wealth, mental
agony, abandonment of the homeland on account of associations with prostitutes.
56-58. Maharishi Parashar said to Maitreya. O Brahmin! The effects of Antar Dashas in the Kala
Chakr, which have been described above, are based on Savya Chakr. The effects of Antar
Dashas in the Dashas of the Räçis in the Apsavya Chakr have to be assessed, after taking into
account the benefic and malefic natures of the Lords of the Räçis. People have to enjoy the
good, or suffer the bad results, according to their good, or bad actions in the previous births.
Everybody suffers, or enjoys accordingly. The peculiarity in this respect is, that inauspicious
results have been ascribed to malefics. But, if during the Antar Dasha the Grah concerned is a
friend of the Lord of the Dasha, the results of the Antar Dasha will be favourable. If the Grah
concerned is a benefic, but an enemy of the Lord of the Dasha, his Antar Dasha effects will not
prove favourable. This is how the Antar Dasha effects have to be analyzed and conclusions
arrived at.
Ch. 65. Effects of Dashas of Räçis in the Aìças of the Various Räçis
1-3. The following will be the effects in the Dashas of Räçis in Mesh Aìç. Mesh – distress from
diseases, caused by blood pollution, Vrishabh – increase in grain production, Mithun – dawn of
knowledge (Gyanodaya), Kark – increase in wealth, Simh – danger from enemies, Kanya –
happiness from wife, Tula – ministership, Vrischik – danger of death, Dhanu – gains of wealth.
4-5 ½ . … Vrishabh Aìç. Makar – tendency to indulge in sinful actions, Kumbh – profits in business,
Meen – success in all ventures, Vrischik – danger from fire, Tula – honours from the king, Kanya
– danger from enemies, Kark – distress to wife, Simh – eye troubles, Mithun – danger from
poison.
6-8. … Mithun Aìç. Vrishabh – gains of wealth, Mesh – fever, Meen – affectionate relations with
maternal uncle, Kumbh – increase in enemies, Makar – danger from thieves, Dhanu – progress
in education, Mesh – assaults from enemies, Vrishabh – quarrels, Mithun – happiness.
9-10 ½ . … Kark Aìç. Kark – enjoyments, Simh – danger from the king, Kanya – happiness from
kinsmen, Tula – good reputation, Vrischik – distress from father, Dhanu – gain of knowledge
126
and wealth, Makar – disgrace in public, Kumbh – loss in business, Meen – travels to distant
lands.
11-13. … in Simh Aìç. Vrischik – quarrels, distress, Tula – gain of wealth, happiness, Kanya –
increase in wealth and grains, Kark – danger from animals, Simh – both happiness and sorrows,
Mithun – increase in enemies, Vrishabh – gain of property, happiness, Mesh – distress, Meen –
long journey.
14-15 ½ . … Kanya Aìç. Kumbh – gain of wealth, Makar – increase in wealth, Dhanu – happiness
from brothers, Mesh – happiness from mother, Vrishabh – happiness from sons, Mithun –
danger from enemies, Kark – affectionate relation with wife, Simh – increase in ill health, Kanya
– birth of a son.
16-18. … Tula Aìç. Tula – gain of wealth, Vrischik – happiness from brothers, Dhanu – happiness
from brothers and uncles, Makar – distress to mother, Kumbh – profits in business, Meen – gain
of property, happiness, Vrischik – distress to wife, Tula – danger from water, Kanya – increase in
property and happiness.
19-20 ½ . … Vrischik Aìç. Kark – loss of wealth, Simh – danger from government, Mithun – gain of
lands, Vrishabh – increase in wealth, Mesh – distress on account of blood pollution, Meen –
happiness, Kumbh – profits in business, Makar – loss of wealth, Dhanu – gain of property,
happiness.
21-23. … Dhanu Aìç. Mesh – gain of wealth, Vrishabh – gain of lands, Mithun – success in all
ventures, Kark – gain of property, happiness, Simh – all comforts, Kanya – quarrels, Tula –
profits in business, Vrischik – danger from diseases, Dhanu – happiness to sons.
24-25 ½ . … Makar Aìç. Makar – birth of a son, Kumbh – increase in wealth, Meen – well-being,
Vrischik – danger from animals, Tula – gain of wealth, Kanya – danger from enemies, Kark –
gain of wealth, Simh – danger from enemies, Mithun – danger from poison.
26-28. … Kumbh Aìç. Vrishabh – increase in wealth, Mesh – eye troubles, Meen – travels to distant
lands, Kumbh – increase in wealth, Makar – success in all ventures, Dhanu – increase in
knowledge and learning, Mesh – loss of happiness, Vrishabh – danger of death, Mithun – gains
of property, happiness.
29-31. … Meen Aìç. Kark – increase in wealth, Simh – assistance from the king, Kanya – increase in
wealth and grains, Tula – profits in business, Vrischik – distress from fever, Dhanu – increase in
knowledge and wealth, Makar – antagonism with wife, Kumbh – danger from water, Meen – all
kinds of enjoyments.
32. There is no doubt, that observance of remedial measures in the form of prescribed Maharishi
Yagyas destroys the evil effects of the inauspicious Dashas and yield happiness.
Ch. 66. AshtakaVarg
1-4. Maitreya said: O Venerable Sage! You have described many kinds of effects, relating to the
Grahas and Bhavas, after incorporating the views of many sages and Acharyas, but it is not
possible to say with certainty, if a particular effect is quite correct, after considering the
contradictions in the effects by the movements of the various Grahas. As because of sinful
deeds, committed by people in Kaliyuga, their minds have become blunt, be kind enough to
describe a method, which would enable even the shallow minded persons to ascertain their
happiness and sorrows and determine their longevity on the basis of the positions of the Grahas
in transit.
5-6. The sage replied: O Brahmin! You have put a very intelligent question. I will now describe the
Shastra for the benefit of all, the Shastra, in which there will be no contradictions in judging the
effects of happiness and sorrows and for determination of the longevity. You now listen to me
carefully.
7-11. If the 12 Bhavas, including Lagn, are occupied by, or aspected by benefic Grahas, they yield
auspicious results, according to their characteristics, but this happens, where the Grahas
concerned are in their exaltation Räçi, own Räçi, or posited in a benefic Bhava. There will be
no good effects, if such Grahas are in depression, or posited in an inauspicious Bhava. Similarly
127
the Bhavas, associated with, or aspected by malefics in depression, or posited in malefic
Bhavas, yield adverse results, according to their characteristics. If such Grahas be in their
exaltation Räçi, the effects will not be adverse. This is how the general effects have been
described by the Daivajnas. I have only repeated those effects. The main purposes of this
Jyotish Shastra are to determine the longevity and joys and sorrows of the people, but because
the movements of the Grahas are so subtle, even sages, like Vashista and Brihaspati, have not
been able to be quite definite in this respect. Then how can a common man, particularly in
Kaliyuga, do so.
12. There are two divisions, or parts of the Jyotish Shastra, namely general and particular. I have
already dealt with the general part. I now come to the other part, which deals with this subject
in particular.
13-15. As the effects of the twelve Bhavas are judged from Lagn and Candr, effects of the twelve
Bhavas and the various Grahas are judged in the same manner. Therefore the inauspicious
places from the seven Grahas, named, as Karan, beginning from Sürya and Lagn (total 8),
should be marked by dots (Bindus) and auspicious places, named, as Sthan, by small vertical
lines (Rekhas) and on the basis of their assessment should the judgment of the horoscope and
predictions be made.
Notes. The above arrangement is known, as AshtakaVarg. The meaning of AshtakaVarg is literally
the group of eight things. In other words it is the combination of the good and bad positions of
a Grah with reference to the seven Grahas and Lagn. So it is the combination of the benefic
and malefic marks (the Rekhas and the Bindus) in a planets chart with reference to the position
of the eight Grahas (here Lagn is to be treated, as a Grah).
16. Five Grahas in 1st, 2nd, 8th, 3rd and the 12th Bhavas from Sürya are Karanprad (dot significators).
Similarly four Grahas in the 7th and 4th, three Grahas in the 6th and 9th, six Grahas in the 5th, 2
Grahas in the 10th and one Grah in the 11th are dot significators.
17-19. Thus Lagn, Candr, Guru, Çukr and Budh in the 1st, 2nd and 8th from Sürya; Sürya, Maìgal,
Çani, Candr and Guru in the 12th; Budh, Candr, Çukr, Guru in the 4th; Lagn, Candr, Çukr in the
9th; Sürya, Çani and Maìgal in the 6th; Lagn, Budh, Guru and Candr in the 7th; Çukr in the 11th;
Sürya, Çani, Çukr, Guru and Maìgal in the 3rd; Guru and Çukr in the 10th; Sürya, Çani, Candr,
Lagn Maìgal and Çukr in the 5th are Karanprad, or dot indicators.
20-22. In Candrs AshtakaVarg 6 Grahas in the 9th and the 2nd, 5 Grahas in the 4th, 8th and the 1st,
one Grah in the 10th and the 3rd, 4 Grahas in the 5 th, 3 Grahas in the 6 th and the 7th and 1st, eight
in the 12th are Karanprad. Thus Lagn, Sürya, Maìgal, Çani and Çukr, these five in the 1st; Lagn,
Budh, Sürya, Candr, Çani and Çukr, these 6 in the 2nd; Guru in the 3rd; Sürya, Çani, Candr, Lagn
and Maìgal, these 5 in the 4th; Çukr, Budh, Guru, these 3 in the 6th; Maìgal, Lagn and Çani,
these 3 in the 7th; Maìgal, Lagn, Çani, Çukr and Candr, these five in the 8th; Lagn, Sürya,
Maìgal, Çani, Budh and Guru, these 6 in the 9th; Çani only in the 10th; none in the 11th; all the
eight in the 12th from their own places are Karanprad. These Grahas in the other Bhavas are
Rekhaprad (line significators).
23-27. In the AshtakaVarg of Maìgal 6 Grahas in the 12th, 4th and 7th, 5 Grahas in the 5th, 6 Grahas
in the 2nd, 7 Grahas in the 9th, 5 Grahas in the 1st and 8th, 4 Grahas in the 3rd, 3 Grahas in the
10th and 2 Grahas in the 6th are Karanprad. In the 11th no Grah is Karanprad. In other words all
the Grahas in the 11th from their own places are Rekhaprad. Thus Sürya, Candr, Budh, Guru
and Çukr, these five in the 1st; Lagn, Sürya, Candr, Budh, Guru and Çani, these 6 in the 2nd;
Çukr, Maìgal, Guru and Çani, these 4 in the 3rd; Sürya, Candr, Budh, Guru, Çukr and Lagn,
these 6 in the 4th; Candr, Maìgal, Guru, Çukr and Lagn, these 5 in the 5th; Maìgal and Çani,
these 2 in the 6th; Budh, Candr, Sürya, Çukr, Guru and Lagn, these 6 in the 7th; Budh, Candr,
Sürya, Lagn and Guru, these five in the 8th; Sürya, Candr, Maìgal, Budh, Guru, Çukr and Lagn,
these 7 in the 9th; Çukr, Candr and Budh, these 3 in the 10th; none in the 11th; Sürya, Çani, Budh,
Candr, Lagn and Maìgal, these 6 in the 12th from their own places are Karanprad.
28-30. In the AshtakaVarg of Budh 3 Grahas in the 1st, 2nd, 4th, 10th, 6th and 9 th, 2 Grahas in the 8th, 6
Grahas in the 3rd and the 7th, none in the 11th, 5 Grahas in the 5th and 12th are Karanprad. Thus
Sürya, Candr and Guru, these 3 in the 1st; Guru, Sürya and Budh, these 3 in the 2nd; Lagn,
Sürya, Maìgal, Çani, Candr and Guru, these 6 in the 3rd; Budh, Sürya and Guru, these 3 in the
128
4th; Guru, Maìgal, Candr, Çani and Lagn, these 5 in the 5th; Çukr, Çani and Maìgal, these 3 in
the 6th; Budh, Candr, Lagn, Sürya, Çukr and Guru, these 6 in the 7th; Budh and Sürya, these 2 in
the 8th; Guru, Candr and Lagn, these 3 in the 9th; Sürya, Guru and Çukr, these 3 in the 10th;
none in the 11th; Lagn, Candr, Maìgal, Çani and Çukr these 5 in the 12th from their own places
are Karanprad.
31-34. In the AshtakaVarg of Guru one Grah in the 2nd and 11th, 2 Grahas in the 10th, 7 Grahas in
the 12th, 4 Grahas in the 6th, 5 Grahas in the 8th and 3rd, 3 Grahas in the remaining Bhavas are
Karanprad. Thus Çukr, Candr and Çani, these 3 in the 1st; Çani in the 2nd and 11th; Lagn,
Maìgal, Candr, Budh and Çukr, these 5 in the 3rd; Sürya, Guru and Maìgal, these 3 in the 5th;
Çukr, Çani and Candr, these 3 in the 4th; Budh, Çukr and Çani, these 3 in the 7th; Guru, Maìgal,
Sürya and Candr, these 4 in the 6th; all except Çani, these 7 in the 12th; Candr and Çani, these 2
in the 10th; Çani, Maìgal and Guru, these 3 in the 9th; Lagn, Çani, Sukr, Candr and Budh, these
5 in the 8 th from their own places are Karanprad.
35-38. In the AshtakaVarg of Çukr 2 Grahas in the 5th, 8th and 3rd, 5 Grahas in the 1st, 2nd, 12th, 10th, 8
Grahas in the 7th, 6 Grahas in the 6th, one in the 9th, 3 in the 4th, none in the 11th are
Karanpradas. Thus Sürya, Maìgal, Budh, Guru and Çani, these 5 in the 1st and the 2nd; all the 8
Grahas in the 7th; Guru and Sürya, these 2 in the 3 rd; Sürya and Maìgal, these 2 in the 5th; Sürya
in 9th; Sürya, Budh and Guru, these 3 in the 4th; Maìgal and Budh, these 2 in the 8th; Çukr,
Sürya, Candr, Çani, Lagn and Guru, these 6 in the 6th; none in the 11th; Lagn, Çani, Budh, Çukr
and Guru, these 5 in the 12th; Lagn, Maìgal, Budh, Candr, Sürya, these 5 in the 10 th from their
own places are Karanpradas.
39-42. In the AshtakaVarg of Çani 7 Grahas in the 2nd, 7th, 9th, 6 Grahas in the 8th, Lagn and 4th, 4
Grahas in the 10th, 3rd and 12th, one Grah in the 6th, 5 Grahas in the 5th, none in the 11th are
Karanpradas. Thus Candr, Maìgal, Budh, Guru, Çukr and Çani, these 6 in the 4th and the 1st;
Candr, Maìgal, Budh, Guru, Çukr, Çani and Lagn, these 7 in the 2nd and the 7th; Sürya, Candr,
Maìgal, Guru, Çukr, Çani and Lagn, these 7 in the 9th; Candr, Guru, Çukr and Çani, these 4 in
the 10th; Guru, Sürya, Budh and Çukr, these 4 in the 3rd; Sürya in the 6th; Lagn, Candr, Çani,
Sürya, these 4 in the 12th; Çukr, Sürya, Candr, Budh and Lagn, these 5 in the 5th; Candr,
Maìgal, Guru, Çukr, Çani and Lagn, these 6 in the 8th; none in the 11th from their own places
are Karanpradas. The remaining places are Rekhapradas and are auspicious.
43-45. The sage said. Now I will describe the auspicious Bhavas for the benefit of the Acharyas. In
the AshtakaVarg of Sürya: Çani, Maìgal and Çürya in the 2nd, 8th and 1st; Guru and Budh in the
5th; Budh, Candr and Lagn in the 3rd; Lagn, Sürya, Çani and Maìgal in the 4th; Lagn, Sürya,
Çani, Maìgal, Budh and Candr in the 10th; Sürya, Candr, Maìgal, Budh, Guru, Çani and Lagn
in the 11th; Lagn, Çukr and Budh in the 12th; Lagn, Çukr, Budh, Guru and Candr in the 6th;
Sürya, Maìgal, Çani and Çukr in the 7th; Sürya, Maìgal, Çani, Budh and Guru in the 9th from
their own places are Rekhapradas.
46-48. In the AshtakaVarg of Candr: Budh, Candr and Guru in the 1st; Guru and Maìgal in the 2nd;
Budh, Sürya, Candr, Maìgal, Çani, Çukr and Lagn in the 3rd; Guru, Çukr and Budh in the 4th;
Maìgal, Budh, Çukr and Çani in the 5th; Sürya, Candr, Maìgal, Çani and Lagn in the 6th; Sürya,
Candr, Guru, Budh and Çukr in the 7th; Sürya, Budh and Guru in the 8th; Çukr and Candr in the
9th; Sürya, Budh, Guru, Çukr, Candr, Lagn and Maìgal in the 10th and all the 8 Grahas in the
11th from their own places are Rekhapradas. No Grah is Rekhaprad in the 12th.
49-50. In the AshtakaVarg of Maìgal: Lagn, Çani and Maìgal in the 1st; Maìgal in the 2nd; Lagn,
Budh, Candr and Sürya in the 3rd; Çani and Maìgal in the 4th; Budh and Sürya in the 5th; Budh,
Candr, Guru, Sürya, Lagn and Çukr in the 6th; Çani and Maìgal in the 7th; Çani, Maìgal and
Çukr in the 8th; Çani in the 9th; Maìgal, Sürya, Guru, Çani and Lagn in 10th; all in the 11th and
Guru and Çukr in the 12th from their own places are Rekhapradas.
51-52. In the AshtakaVarg of Budh: Lagn, Çani, Maìgal, Çukr and Budh in the 1st; Lagn, Maìgal,
Candr, Çukr and Çani in the 2nd; Çukr and Budh in the 3rd; Lagn, Candr, Çani, Çukr and Maìgal
in the 4th; Budh, Çani and Çukr in the 5th; Guru, Budh, Sürya, Candr and Lagn in the 6th;
Manìal and Çani in the 7th; Maìgal, Çani, Lagn, Candr, Çukr and Guru in the 8th; Çani, Maìgal,
Sürya, Budh and Çukr in the 9th; Lagn, Çani, Maìgal, Budh and Candr in the 10th; all in the 11th
and Guru, Budh and Sürya in the 12th from their own places are Rekhapradas.
129
53-55. In the AshtakaVarg of Guru: Lagn, Maìgal, Sürya and Budh in the 1st and 4th; Guru, Lagn,
Maìgal, Sürya, Budh, Candr and Çukr in the 2nd; Çani, Guru and Sürya in the 3rd; Çukr, Candr,
Lagn, Budh and Çani in the 5th; Çukr, Lagn, Budh and Çani in the 6th; Lagn, Maìgal, Guru,
Sürya and Candr in the 7th; Guru, Sürya and Maìgal in the 8th; Çukr, Sürya, Lagn, Candr and
Budh in the 9th; Guru, Budh, Maìgal, Sürya,Çukr and Lagn in the 10th; all except Çani in the
11th and Çani in the 12th from their own places are Rekhapradas.
56-58. In the AshtakaVarg of Çukr: Lagn, Çukr and Candr in the 1st; Lagn, Çukr and Candr in the
2nd; Lagn, Çukr, Candr, Budh, Çani and Maìgal in the 3rd; Lagn, Çukr, Candr, Çani and Maìgal
in the 4th; Lagn, Budh, Candr, Guru, Çani and Çukr in the 5th; Budh and Maìgal in the 6th; none
in the 7th; Çukr, Sürya, Candr, Guru, Lagn and Çani in the 8th; all except Sürya in the 9th; Çukr,
Guru and Çani in the 10th; all in the 11 th; Maìgal, Candr and Sürya in the 12th from their own
places are Rekhapradas.
59-60. In the AshtakaVarg of Çani: Sürya and Lagn in the 1st; Sürya in the 2nd; Lagn, Candr, Maìgal
and Çani in the 3 rd; Lagn and Sürya in the 4th; Guru, Çani and Maìgal in the 5th; all except Sürya
in the 6th; Sürya in the 7th; Sürya and Budh in the 8th; Budh in the 9th; Sürya, Maìgal, Lagn and
Budh in the 10th; all in the 11th; Maìgal, Budh, Guru and Çukr in the 12th from their own places
are Rekhapradas.
61-64. In the AshtakaVarg of Lagn 3 Grahas in the 1st and 4th, 2 Grahas in the 3rd, 5 Grahas in the
2nd, 6 Grahas in the 5th, 8th, 9th and 12th, one Grah in the 10th, 11th and 6th and all except Guru in
the 7th are Karanpradas. Thus Lagn, Sürya and Candr in the 1st; Lagn, Maìgal, Candr, Sürya
and Çani in the 2nd; Guru and Budh in the 3rd; Lagn, Candr, Maìgal, Budh, Çani and Sürya in
the 5th; Lagn, Candr and Maìgal in the 4th; Çukr in the 6th; all except Guru in the 7th; Lagn,
Sürya, Candr, Maìgal, Guru and Çani in the 8th; Lagn, Sürya, Candr, Maìgal, Budh and Çani in
the 9th; Çukr in the 10th and 11th; Lagn, Maìgal, Budh, Guru, Çukr and Çani in the 12th from
their own places are Karanpradas.
65-68. In the AshtakaVarg of Lagn: Çani, Budh, Çukr, Guru and Maìgal in the 1st; Budh, Guru and
Çukr in the 2nd; Lagn, Sürya, Candr, Maìgal, Çukr and Çani in 3rd; Sürya, Budh, Guru, Çukr and
Çani in the 4th; Guru and Çukr in the 5th; all except Çukr in the 6th; Guru in the 7th; Budh and
Çukr in the 8th; Guru and Çukr in the 9th; all except Çukr in the 10th; all except Çukr in the 11th
and Sürya and Candr in the 12th from their own places are Rekhapradas.
69. In the charts of AshtakaVarg Karan is signified by a Bindu, or dot (0) and Sthan by a
Rekhapradas, or line (1). Karan is inauspicious, while Sthan is auspicious.
70-72. To identify the auspicious and inauspicious Bhavas in the AshtakaVarg a chart should be
prepared with 14 horizontal lines and ten vertical lines. The form of the chart so prepared will
consist of 117 apartments. In this chart in the first line incorporates the names of the seven
Grahas and Lagn. In the first column write the numbers of all the 12 Bhavas. After this mark
dots under the Grah and against the Karanprad Bhavas. By doing so the Karanprad Bhavas of
all the 8 Grahas, including Lagn, will become known clearly and whenever the AshtakaVarg
Grah will pass in transit the dot-marked Bhavas, he will yield unfavourable results. In his
transit to other Bhavas he would give favourable effects.The following table shows the dots in
the AshtakaVarg of Sürya.
Ch. 67. Trikon Shodhana in the AshtakaVarg
1-2. The sage said. O Brahmin! After preparing the AshtakaVarg of all the Grahas, including Lagn,
Trikon Shodhana has to be done for each Räçi. A Trikon is made of three Räçis equidistant
from each other. Thus Mesh, Simh and Dhanu, Vrishabh, Kanya and Makar, Mithun, Tul and
Kumbh, Kark, Vrischik and Meen form the Trikonas of the Räçis.
3-5. The Trikon Shodhana (rectification) should be done by writing the Rekhas in the
AshtakaVargas of Sürya etc. under the Räçis Mesh etc. Amongst the Trikon Räçis the Räçi,
130
which has lesser number of Rekhas, should be allotted Rekhas, arrived at by deducting its
number of Rekhas from the greater number of Rekhas of the three Trikon Räçis. No Trikon
Shodhana is necessary, if any of the Trikon Räçis has no Rekha. Shodhana should be done, if
all the three of them have equal number of Rekhas, that is a zero should be written against all
of them. Thereafter Ekadhipatya Shodhana should be done in the same manner, described
later. (For Shodhana of the AshtakaVarg of a Grah the first thing to be done is to see, in which
Räçi the Grah is posited. Beginning from that Räçi, the names of the 12 Räçis should be written
and then the names of the Grahas, posited in them, should be mentioned against them.
Thereafter the Rekhas, gained by that Räçi, should be written below them and the number,
achieved after Shodhana, below it)
Ch. 68. Ekadhipatya Shodhana in the AshtakaVarg
1-5. Ekadhipatya Shodhana is done after writing the numbers for Räçis, arrived at by Trikon
Shodhana. Ekadhipatya Shodhana is done, if both the two Räçis, owned by a Grah, have
gained a number after Trikon Shodhana. Ekadhipatya Shodhana is not to be done, if one Räçi
has got a number and the other is bereft of any number. The following are the rules for
Ekadhipatya Shodhana. If both the Räçis are without a Grah and the Trikon Shodhana
numbers are different, both should be given the smaller number. If both the Räçis are with
Grahas, no Shodhana is to be done. If amongst the two Räçis one is with a Grah and a smaller
Trikon rectified number and the other is without Grah with a bigger number, deduct the
smaller number from the bigger number and the number of the Räçi with Grah should be kept
unchanged. If the Räçi with the Grah has a bigger number than that of the Räçi without Grah,
the Shodhana should be done of the number of the Räçi without Grah and the number of the
Räçi with Grah should be kept unchanged. If both the Räçis are without Grahas and possess
the same numbers, Shodhana of both the numbers should be done and the rectified numbers
should be reduced to zero. If one Räçi is with Grah and the other is without any Grah, the
number of the latter should be reduced to zero. Sürya and Candr own one Räçi only, their
numbers should be kept unchanged.
6. After doing Ekadhipatya Shodhana, Pinda Sadhana should be taken in hand.
Ch. 69. Pinda Sadhana in the AshtakaVarg
1-4. The Sage said. O Brahmin! After completing the Trikon and Ekadhipatya Shodhana in the
AshtakaVargas of all the Grahas, the rectified number should be multiplied by the measure of
the Räçi. If there be any Grah in any Räçi, the rectified number should be multiplied by the
measure of the Grah also. Then, after multiplying the rectified number of each Räçi, the
products should be added up. The total so arrived at will be Pinda of that Grah. The multiples
of Räçis are 10 for Vrishabh and Simh, 8 for Mithun and Vrischik, 7 for Mesh and Tul, 6 for
Makar and Kanya. The multipliers of the remaining Räçis are the same, as their numbers.
(Räçiman Chakr. Mesh 7, Vris 10, Mith 8, Kark 4, Simh 10, Kany 6, Tula 7, Vrsk 8, Dhan 9,
Maka 5, Kumb 11, Mina 12) The multipliers of Grahas are 10 for Guru, 3 for Maìgal, 7 for
Çukr, 6 for Budh, Sürya, Candr and Çani. (Grahman Chakr. Sürya 5, Candr 5, Maìgal 8, Budh
5, Guru 10, Çukr 7, Çani 5)
131
Ch. 70. Effects of the AshtakaVarg
1-6. The matters to be considered from Sürya and other Grahas are, as follows. Sürya – the soul
(Atma), nature, physical strength, joys and sorrows and father. Candr – mind, wisdom, joy and
mother. Maìgal – co-borns, strength, qualities and land. Budh – business dealings, livelihood
and friends. Guru – nourishment of the body, learning, son (children), wealth and property.
Çukr – marriage, enjoyments, conveyance, prostitution and sexual intercourse with women. Çani
– longevity, source of maintenance, grief, danger, losses and death. The following procedure
should be adopted to ascertain the effects of a house. Multiply the number of Rekhas with the
Yog Pinda (Räçi Pinda plus Grah Pinda), connected with the AshtakaVarg of that Grah and
divide the product by 27. The remainder will denote the number of the Nakshatr. During the
transit of Çani in that Nakshatr the Bhava concerned will be harmed.
7-9. The 9th house from Sürya at the time of birth deals with father. The Rekhas of that Räçi, as
marked in Sürya’s AshtakaVarg, should be multiplied by the Yog Pinda and the product be
divided by 27. The remainder will denote the number of Nakshatr. The father will be in
distress, or he will otherwise suffer, when Çani in transit passes through the Nakshatr. Even,
when Çani passes in transit the Trikon Nakshatras, father, or relatives, like father, may die, or
suffer.
Notes. By dividing the 27 Nakshatras in three equal parts, the 1st, 10th and 19th fall in Trikon from
each other. Sürya is PitraKarak (significator of father). Therefore all about father is ascertained
from the Sürya’s AshtakaVarg.
10-11. If the AshtakaVarg Rekha number is multiplied by the Yog Pinda and the product is divided
by 12, the remainder will denote the Räçi, through which, or through the Räçis in Trikon to it,
the transit of Çani will cause harm, or unfavourable effects to father. Death of the father may
occur, if the Dasa prevailing at that time be unfavourable. If the Dasa be favourable, father will
face only adverse effects.
(12-15 Arishta to Father) 12-14. The death of the father may be expected, if Rahu, Çani, or Maìgal
are in the 4th from Sürya at the time of transit of Çani through any of the above three Räçis
(Trikon Räçis). The death of the father will come to pass by such transit, if at that time Çani,
associated, or aspected by a malefic, be in the 9th from Lagn, or Candr and/or the Dasa of the
Lord of the 4th from Lagn be in operation. The death does not take place, if a favourable Dasa
be in force at the time of Çani’s transit. This should be kept in mind by the Jyotishis, while
making predictions.
15. If the Räçi of Lagn of the native be the 8th Räçi from Lagn of the father, or, if the Lord of the 8th
from fathers Lagn be in Lagn of the native, he takes over all the responsibilities of his father
after the latters death.
16-18. The father enjoys happiness in the Dasa of the Lord of the 4th from Lagn. The native is
obedient to his father, if the Lord of the 4th be in Lagn, or the 11th, or in the 11th, or 10th from
Candr. If the birth be in the 3rd Räçi from Lagn, or Candr of the father, the native makes
proper use of the wealth, inherited from his father. If the birth be in the 10th Räçi from Lagn, or
Candr of the father, the native will inherit all the good qualities of his father. If the Lord of the
10th be in Lagn, the native will be more distinguished than his father.
19-20. No auspicious functions, like marriage etc., should be performed in the month of Räçis (that
is, when Sürya transits that Räçi), which has more number of dots in Süryas AshtakaVarg. The
same applies to the Samvatsar of that Räçi (that is, when the mean Guru transits that Räçi).
Auspicious functions should be performed, when Sürya, or the mean Guru transits the Räçi,
which has more Rekhas in Süryas AshtakaVarg.
21-23. In the same manner no auspicious functions should be performed during the transit of Candr
in the Räçi, which has larger number of dots in Candrs AshtakaVarg. Consideration, regarding
mother, house and village, should be done from the 4th Bhava from Candr. Therefore multiply
the number of Rekhas in the AshtakaVarg of Candr by the Yog Pinda of that AshtakaVarg
and divide the product by 27. The death of, or distress to mother may be expected, when Çani
passes in transit through the Nakshatr, denoted by the remainder. Then divide the product by
132
12. The death of the mother may occur, when Çani transits the Räçi, denoted by the remainder.
Distress to mother may be predicted, when Çani transits the Nakshatras, or Räçis in Trikon to
Nakshatr and Räçi, indicated above.
24-27. Consideration of brothers (co-borns), valour and patience is done from Maìgal’s
AshtakaVarg. If the number of Rekha is larger in any Räçi after Trikon Shodhana, there will
be gains of land, happiness from wife and great happiness to brother, when Maìgal passes
through that Räçi in transit. If Maìgal be weak, the brothers will be short lived. There will be
distress to brothers, when Maìgal transits a Räçi without Rekhas. Here also the Yog Pinda of
Maìgal should be multiplied by the number of Rekhas in the AshtakaVarg and the product be
divided separately by 27 and 12. The remainders will denote the Nakshatr and Räçi. The
brother will suffer, whenever Çani transits that Nakshatr, or Räçi (or the Trikon Nakshatras, or
Räçis).
28-29. Consideration in regard to family, maternal uncle and friends should be done from the 4th
Bhava from Budh. The family etc. will enjoy happiness during the transit of Budhs
AshtakaVarg. After performing Trikon and Ekadhipatya Shodhana in Budhs AshtakaVarg,
the happiness, or distress of the family should be predicted from the transit of Çani through the
resultant Nakshatr and Räçi (and those in Trikon to them).
30-33. All about knowledge, religious inclinations of the native and son (progeny) is to be
ascertained from the 5 th Bhava from Guru. If the Rekhas in the 5th Bhava from Guru are larger
in number in the AshtakaVarg, there will be great happiness in respect of progeny. If the dots
are larger in number, the happiness in respect of progeny will be meagre. The number of
children are equal to the number of Rekhas in the 5th Bhava (from Guru), provided it is not the
Räçi of debilitation of Guru, or his enemys Räçi. In that case the number of children will be
very limited. The number of children is also equal to the number of Navams, in which the Lord
of the 5th from Guru is posited. Multiply the Yog Pinda of Guru by the number of Rekhas in
the AshtakaVarg and divide the product separately by 27 and 12. The remainders will denote
the Nakshatr and Räçi. Transit of Çani through that Nakshatr and its Trikon Nakshatras and of
that Räçi and its Trikon Räçis will be inauspitious. During that period the knowledge, learning
and religious activities of the native will also be adversely affected.
34-36. There will be gain of wealth, land and happiness and marriage, whenever Çukr passes in
transit through the Räçis, which have larger number of Rekhas in the AshtakaVarg of Çukr.
These gains will be from the directions of the 7th Räçi from Çukr and of its Trikon Räçis. The
effects should be judged in the manner, already explained earlier, after multiplying the Rekhas
in the 7th Bhava from Çukr by the Yog Pinda.
37-40. The 8th Bhava from Çani signifies death, as well as longevity. Assessment about longevity
should be made from that Bhava through the AshtakaVarg. Therefore predict distress to the
native in the year, equal to the number of Rekhas in the AshtakaVarg from Lagn up to Çani.
The year, equal to the number of Rekhas from Çani up to Lagn, will also be of distress. If in the
year, equal to the total of the above Rekhas, Arishta Dasa be also in operation, there can be
possibility of death of the native.
41-42. Multiply the Yog Pinda by the number of Rekhas in the AshtakaVarg and divide the product
by 27. The death of the native will take place, when Çani passes in transit through the Nakshatr,
denoted by the remainder, or its Trikon Nakshatras. Again, divide the product by 12. The
native will face danger of death, when Çani passes in transit through the Räçi, denoted by the
remainder, or through its Trikon Räçis.
43-44. The results will be favourable, when Çani passes in transit through Räçis, which have larger
number of Rekhas in Çani’s AshtakaVarg. Çani’s transit through Räçis, which have larger
number of dots, will produce only evil effects.
133
Ch. 71. Determination of Longevity through the AshtakaVarg
1-4. The sage said. I will now describe the method of determining longevity from the AshtakaVarg.
For this purpose the AshtakaVargas of Lagn and all the Grahas have to be studied. The
Rekhas in all the Räçis have been allotted specific spans of life. The Räçi, which has no Rekhas,
has been allotted 2 days, that with one Rekha gets l ½ days, one day for Räçi with 2 Rekhas,
half day for Räçi with 3 Rekhas, 7 ½ days for Räçi with 4 Rekhas, 2 years for Räçi with 5
Rekhas, 4 years for Räçi with 6 Rekhas, 6 years for Räçi with 7 Rekhas and 8 years for Räçi
with 8 Rekhas. In this manner the spans of life should be worked from Rekhas in all the
AshtakaVargas. Half of the sum total of all will be the longevity, based on AshtakaVarg.
Ch. 72. Aggregational AshtakaVargas
1-2. The sage said. O Brahmin! Write down a Räçi Kundali with 12 Bhavas, including Lagn. Then
insert the total of the Rekhas in all the AshtakaVargas of the Grahas in the Räçi concerned.
The AshtakaVarg with such Rekhas is called the Samuday AshtakaVarg, or the aggregational
AshtakaVarg. From this should be judged good and adverse effects of the Räçi Kundali.
3-5. In the aggregational AshtakaVarg the Räçi, which has more than 30 Rekhas, gives favourable
effects, that, having between 25 and 30 Rekhas, produces medium effects and that Räçi, who
has less than 25 Rekhas, yields adverse effects. Auspicious functions, like marriage etc., should
be performed, when the Grah, on whose basis the time and date of functions are performed,
moves into the Räçi with favourable effects. The Räçi, which is productive of adverse effects
should be avoided for these purposes. For example, the strength of Candr (CandraBal) is
generally acceptable for all auspicious functions. Therefore auspicious functions should be
performed, or started, when Candr is in the Räçi with maximum number of Rekhas. The Grah
in the Räçi with favourable number of Rekhas produces auspicious effects and the Grah in the
Räçi with unfavourable number of Rekhas yields evil results.
6-6 ½ . Amongst the 12 Bhavas more than 30 Rekhas advance the effects of a Bhava, between 25
and 30 Rekhas produce medium effects and the effects of the Bhava, which contains less than
25 Rekhas, get damaged.
Notes. From the above rules it can be interpreted, that, if there are less than 25 Rekhas in 6th, 8th
and 12th Bhava, their effects become favourable. The effects will become adverse, if these
Bhavas contain more than 25 Rekhas.
7-8. If in a Räçi Kundali there are larger number of Rekhas in the 11th than those in 10th and there
are smaller number of Rekhas in the 12th than those in the 11th and Lagn contains largest
number of Rekhas, the native will be wealthy and will enjoy all kinds of comforts and luxury.
9-10. Divide the 12 Bhavas in 3 sections. There will be sufferings and distress in that part of the life,
which is represented by the section of the Räçi Kundali with more malefics. There will be
happiness etc., in the part of the life, represented by the section of the Räçi Kundali, containing
more benefics. There will be mixed results in that area of life, when the relative section of the
Räçi Kundali has equal number of benefics and malefics. The Bhavas from Lagn up to the 4th
signify childhood, those from 5th to 8th youth and those from the 9th to 12th represent old age.
11-28. There will be danger of death in the month of the Räçi (period of Süryas tra nsit in that Räçi),
which has 7, or less than 7 Rekhas in the Samudaya AshtakaVarg. To ward off this evil effect
20 Tolas of gold and 2 heaps of sesame seeds, resembling the shape of a mountain, should be
given in charity. … possibility of death …, … 8. Tuladan of camphor is recommended to obtain
relief from this evil effect. … danger of snakes …, … 9. A chariot with 7 horses should be given
in charity …. … danger from weapons …, which contains 10 …. An armour together with Vajra
should be given in charity to ward off …. … danger of disgrace for no cause …, … 11. An idol
of the moon, made of 10 Tolas of gold, should be given in charity …. … danger of death from
134
drowning …, … 12. Land full of crops should be given in charity …. … danger of death from
wild and violent animals …, in which there are 13 …. A Shaligram Shila should be given in
charity …. … danger of death …, … 14. A Varah Murti, made of gold, should be given in
charity …. … danger of the wrath of the king …, … 15. An elephant should be given in charity
…. … danger of Arishta (calamity, disaster, or misfortune) …, … 16. A Kalpa Vriksha, made of
gold, should be given in charity …. … danger from diseases …, that has 17 …. A cow and
jaggery should be given in charity …. … danger of conflict …, … 18. A cow, jewels, land and
gold should be given in charity …. … possibility of banishment from the homeland …, which
has 19 …. Family deity should be worshipped …. … loss of intelligence …, … 20. Goddess
Saraswati should be worshipped …. … distress from diseases …, that has 21 …. A heap of
grains, shaped, like a mountain, should be given in charity …. … distress to kinsmen …, … 22.
Gold should be given in charity …. The native will be in distress …, … 23. An idol of the sun,
made of 7 Tolas of gold, should be given in charity …. … death of the kinsmen …, … 24. 10
cows should be given in charity …. … loss of wisdom …, … 25. Goddess Saraswati should be
worshipped …. … loss of wealth …, … 26. Gold should be given in charity …. … loss of wealth
…, … 27. Sri Sukta Japa should be performed …. … losses in several ways …, … 28. Havana of
Sürya should be performed …. … anxieties all-round …, … 29. Ghé, clothes and gold should be
given in charity …. … gains of wealth and grains etc. …, … 30.
29. There will be all -round increase in wealth, happiness in respect of children and enjoyments in
the Samvatsar, month and Nakshatr of the Räçi, which has more than 30 Rekhas. … increase in
wealth, property, children and good reputation, if the Räçi has more than 40 Rekhas.
30-31. The Räçi, which is auspicious in AshtakaVarg Samudaya, is considered auspicious for all
auspicious functions. Consequently the auspiciousness of AshtakaVarg should be got checked
before performing any function, like marriage etc. If a Räçi is not auspicious in AshtakaVarg,
then its auspiciousness should be checked from transit effects. It is not necessary to check
transit effects, if a Räçi is auspicious in AshtakaVarg. Thus the auspiciousness of the Räçi in the
AshtakaVarg should be considered, as paramount.
Ch. 73. Effects of the Rays of the Grahas
1-2. The sage said. O Brahmin! Now I am going to tell you about the number of rays of the Grahas.
When Sürya etc. are in their deep exaltation point, their rays are: Sürya 10, Candr 9, Maìgal 5,
Budh 5, Guru 7, Çukr 8 and Çani 5. The rays are nil, when these Grahas are in deep
debilitation, the number of rays would be proportionate with the number of Räçi. The
following method is to be adopted for ascertaining the proportionate number of rays. Deduct
the debilitation Räçi etc. of the Grah, whose rays are to be ascertained, from his longitude. If
the remainder is less than 6 Räçis it should be multiplied by the number of rays of that Grah,
mentioned above and the product should be divided by 6. The result will denote the number of
rays of that Grah. In case after deduction the remainder is more than 6 Räçis, then it should be
deducted from 12. The other procedure will remain the same.
3-7. The Sage said. O Maitreya! Other Acharyas have recommended further correction of the
number of rays, worked out in the manner described above. The corrections have to be made,
as follows. If the Grah be in his exaltation Räçi, the number of rays ascertained should be
trebled. … Mooltrikon, … doubled. … own Räçi, … multiplied by 3 a nd the product be divided
by 2. … Räçi of his Adhimitr (great friend), … multiplied by 4 and the product be divided by 3.
… Bhava of a friend, … multiplied by 6 and the product be divided by 5. The number of rays
ascertained should be halved, if the Grah be in the Bhava of his enemy. If he be in the Bhava of
his Adhi-Shatru (great enemy), the number of rays ascertained should be multiplied by 2 and
the product be divided by 5. No correction is to be made, if the Grah is in the Bhava of a
neutral. The effects should be declared after computation of the net number of rays of each
Grah.
135
8-18. The effects, produced by the number of rays of Grahas, are given below. Between 1 and 5
poor and unhappy, even if born in an eminent family. Between 6 and 10 poor, carrier of loads
and without wife and children. 11 meagre wealth and few children. 12 meagre wealth, idiot and
wicked. 13 thief. 14 wealthy, protector and maintainer of several families, learned and observer
of the traditions of the family. 15 head of the family, achieves proficiency in many kinds of
learnings, good qualities. This is what Lord Brahma has said. 16 most distinguished in the
family. 17 employer of many servants. 18 maintainer of large family. 19 possessor of name and
fame. 20 blessed with a large family and kinsmen. 21 maintainer and protector of 50 persons. 22
charitable and kind. 23 well cultured and happy. Between 24 and 30 healthy, powerful,
favourite of the king, splendourous, possessor of a large family. Between 31 and 40 minister
and maintainer and protector of 100 to 1000 persons. Between 40 and 50 king. 51 and above
powerful sovereign.
19. The effects should be predicted, according to the number of rays of the Grahas at the time of
birth, after taking into account the status of the native.
20. For example, if the rays are more than 50 in number, one born a Kshatriya kings family will
become a powerful sovereign, one born in a Vaishya family will become a king (or high
dignitary), one born in Sudra family will become wealthy and one born in a Brahmin family will
become very learned and will observe all religious norms.
21.The effects of the Grahas, moving from their debilitation to exaltation, are full. The effects of
the Grahas, moving from their exaltation to debilitation, will be lesser than described above.
22-23. Auspicious and inauspicious effects of all the Grahas are according to the number of rays
they possess. The prediction will not be correct without the knowledge of the effects of the
rays. Therefore it is imperative, that in the judgment of Räçi Kundalis and declaring results the
effects of the number of rays of the Grahas be taken into account.
Ch. 74. Effects of the Sudarshana Chakr
1-3. Maharishi Parasara said to Maitreya. O Brahmin! Now I will impart to you the knowledge of a
great secrecy and superior importance, which was communicated to me by Lord Brahma
himself for the benefit of the world. This is a Chakr by the name of Sudarshana, through which
Devajnas will be able to predict the favourable and unfavourable results for every year, every
month and every day from the time of birth to the time of death of a person. Listen to this very
intently.
4. O Brahmin! Take a point and from it draw three circles. Within the circles draw 12 lines, so as to
provide 12 Bhavas within each circle. This is how Sudarshana Chakr is drawn.
5-6. In the first circle (innermost) place the 12 Bhavas from Lagn with Grahas, posited there. In the
circle next to the innermost circle place the 12 Bhavas from the Räçi of Candr with the Grahas
in them. In the third circle place the 12 Bhavas from the Räçi of Sürya with Grahas in them.
Thus there will be 3 Räçis in each Bhava of the Chakr.
7-9. The significant aspect of this Chakr is, that Lagn, Candr and Sürya represent the first Bhava.
The 2nd, 3rd etc. up to 12th from Candr and Sürya will deal with the same subject, as they do,
when reckoned from Lagn. Then the results should be assessed, according to the Grahas in
each Bhava. In this form of Räçi Kundali Sürya is considered auspicious in the first Bhava and
inauspicious, or malefic in other Bhavas. The malefics do not produce evil effects, if they are in
their exaltation Räçi. In this manner predictions should be made, after considering the benefic
and malefic natures of the Grahas, their disposition and aspects from and on them.
10. A Bhava gets advancement, if it is occupied, or aspected by the Lord, or a benefic. The Bhava,
which is occupied, or aspected by a malefic, is harmed.
11-13. The effects of a Bhava will be in accordance with the Grah occupying it, or in accordance
with the Grah aspected, if no Grah is in occupation of the Bhava. The effects of a Bhava,
occupied by a benefic, will be auspicious and the Bhava, occupied by a malefic, will be
inauspicious. Effects of the aspects will be the same. If a Bhava is influenced both by benefics
136
and malefics, the results will depend on the majority amongst the benefics and malefics. If the
number of benefics is larger than the number of malefics, the results will be auspicious. If
reverse is the case, inauspicious, or evil effects may be expected. If there are equal number of
malefics and benefics, those with greater strength will influence the results of that Bhava.
Mixed results should be declared, if there be no difference in the strength of malefics and
benefics. The same would apply to aspects.
14. The effects should be declared, according to its Lord, if the Bhava is neither occupied, nor
aspected by a Grah.
15-16. A natural benefic loses his benevolence, if he is in more malefic Vargas. Similarly a natural
malefic loses his malevolence, if he is in more benefic Vargas (SaptaVarg). A Grahs own Räçi,
his exaltation Räçi and benefic Vargas are considered auspicious. And malefic and the Vargas
of an enemy and debilitated Räçi are considered inauspicious.
17. The sage said, that the results should be declared only after assessing the auspiciousness and
inauspiciousness of all the Bhavas.
18. Maitreya asked. O Venerable sage! Kindly enlighten me on one point. If all the Bhavas are
judged in accordance with the Sudarshana Chakr, why many learned sages have advocated
declaration of effects from the Bhavas, reckoned from Lagn in Räçi Kundali?
19-20. The sage replied. The results should be declared in accordance with the Sudarshana Chakr,
only when Sürya and Candr being in separate Räçis different from the Räçi of Lagn. If amongst
Lagn, Sürya and Candr, all the three, or two of them are in the same Räçi, the judgment of
effects should be made from the Räçi Kundali only.
(21-23) The sage said. O Brahmin! Now I will tell you about the effects, produced every year and
every month by the twelve Bhavas in their Dasas and Antardasas, according to Sudarshana
Chakr. Under this system every one of the twelve Bhavas, beginning from the 1st, is allotted a
Dasa period of one year. Thus every year in 12 years a Bhava becomes Lagn of the year and
the remaining become 2nd, 3rd and so on. Every year every Bhava will have Antardasa of one
month. By following the method of Lagn of the year here also, there will be a Lagn of the
month. The first Antardasa will be of the first Bhava and then will follow for 12 months the
Antardasas of the other Bhavas, every Bhava assuming the role of Lagn by turn. Every Bhava
gets Pratyantar Dasa of 2? days and Vidasa of 12? Ghatikas. The same method is to be adopted
for judging the effects of Bhavas in Pratyantar Dasas and Vidasas.
24-26. At the time of commencement of a Dasa, if there be benefic in the 1st, 4th, 7th, 10th, 5th, 9th and
8th, favourable effects will be experienced in the concerned year, month etc. The Bhava, which
is occupied by only Rahu, or Ketu, becomes harmful. The same will be the fate of the Bhava,
which is occupied by a larger number of malefics. If there be benefics in Bhavas ot her than the
12th, or 6th, the Bhava concerned will produce favourable effects. In other words, if the benefics
be in the 12th, or 6th from the Bhava concerned, unfavourable effects will be derived in the
related year, month etc. If there be malefics in the 3rd, 6th and 11th from the Bhava, assuming
the role of Lagn, then these three Bhavas will produce auspicious results. The effects can be
ascertained for every year, month etc. in this manner. The total number of years in Vimsottari
Dasa are 120 years. After every 12 years the same method of determining the Dasas,
Antardasas etc. has to be repeated for Lagn and other Bhavas.
27-28. After ascertaining the effects of the years, months etc. in accordance with the Sudarshana
Chakr, assessment of effects for the years, months etc. should be made on the basis of
AshtakaVarg. The benefic, or malefic effects will be full, if the assessment from both produces
the same results. If they are different, the comparative strength of both should be taken into
account to declare the final results.
137
Ch. 75. Characteristic Features of Panchmahapurushas
1-2. The sage said. O Maitreya! Now I will relate to you the characteristic features of
Panchmahapurushas. When Maìgal, Budh, Guru, Çukr and Çani, being in their own, or
exaltation Räçi, be in Kendra to Lagn, they give rise to Ruchaka, Bhadra, Hamsa, Malavya and
Sasa Yogas. These Yogas are called Panchmahapurusha Yogas and the persons, born in these
Yogas, are known Panchmahapurushas.
3-7. The Ruchaka native possesses a long face, he is very enthusiastic, has spotless lustre, is
powerful, has attractive brows, black hair and is fond of all things. He loves to fight wars, is of
dark-red complexion, is victorious over enemies, is discriminating, is protector of thieves and
has cruel temperament and slender thighs. He is a devotee of Brahmins, has marks of Veena,
Varg, Dhanus, Pasha and Vrasha Räçis in his hands along with Chakr Rekha. He is well versed
in occult sciences. He is 100 Anguls in height, his waste has the circumference, equal to the
length of his face and is 1000 Karshas in weight. He, as ruler of Sahyachala and Vindhya
Pradesh, dies, after attaining the age of 70, by fire or weapons.
Notes. The old Rupee had the weight of 1 Karsha. 4 Karshas are equal to one Pala and 300 Palas
make one Tula, according to Amarkosha. 20 Tulas are equal to one Bhara.
8-12. The Bhadra native is splendourous, like a lion, has very developed chest (or chest with well
developed muscles), has the gait of an elephant, has long and thick arms, is learned in all
respects. He is well versed in Yog performance, is Sattva-Guni and has beautiful feet,
moustaches and head. He is fond of luxuries and comforts and has marks of Sankha (conch),
Chakr, Gada, arrow, elephant, Dhwaja (flag) and Hala (plough) in his hands and feet. He is
well versed in Shastras, has black and curly hair, possesses independent nature and is protector
of his family. His friends share in the enjoyment of his wealth. He is 20 tulas in weight. He lives
happily with his wife and children and, as ruler of Madhya Desha, lives for one hundred years.
13-16. The Hamsa native has voice, like a Hamsa, has a handsome appearance and well developed
nose. He is a king with phlegmatic temperament, honey-like tawny -coloured eyes, red-coloured
nails, sharp intelligence, sturdy cheeks, round forehead and beautiful feet. He has marks of
Matsya (fish), Ankush (the iron hook, with which elephants are driven), Dhanus (bow), Sankh,
Kamal (lotus) in his hands and feet. He is very passionate and his lust remains unfulfilled. He is
96 Anguls in height. He is fond of swimming and playing games in watery places. He enjoys life
fully and, as ruler of a land, situated between the Ganges and Yamuna, dies after attaining the
age of 100 years.
17-19. The Malavya native has beautiful lips and a slender waist. He is lustrous, like Candr, and has
fragrance in his body. He is of ordinary red complexion, has a medium stature and clean and
beautiful teeth. His voice is like that of an elephant and his arms are long enough to reach up to
his knees. His face is thirteen Anguls in length and ten Anguls in breadth. He lives happily for
seventy years, as ruler of Sindhu and Malwa, and then leaves for his heavenly abode.
20-22. The Sasa native has small sized teeth and face, but his body is not small. He is valorous. He
has a slender waist and beautiful thighs. He is wise and enjoys wandering in forests and
mountains. He is well versed in the loopholes of the enemy. He is lively, virile and fond of
women. He usurps other peoples wealth. He has marks of Mala (garland), Veena, Mridanga
(musical instruments) and weapons in his hands and feet. He rules happily over several parts of
the earth and then leaves for his heavenly abode at the age of 70.
Ch. 76. Effects of the Elements
1. The sage said. O Brahmin! Now I will tell you about the effects of the five elements: space, air,
fire, water and earth.
2. Space, air, fire, water and earth are ruled by Guru, Çani, Maìgal, Çukr and Budh. The effects are
experienced in proportion to the intensity of the various elements.
138
3-4. The native will have temperament, according to the greater strength of the Grah at the time of
birth. Guru, Çani, Mangal, Çukr and Budh will, respectively, give spacial (etheral), airy (windy),
fiery, watery and earthy temperament. If all of them, or many of these Grahas have equal
strength, the temperament will be of a mixed character.
5. If Sürya be endowed with strength, the native will have fiery temperament. If Candr be strong,
the native will have watery temperament. All the Grahas in course of their Dasa endow the
native with bodily lustre, relating to their elements.
6. The characteristic features of the person with fiery temperament are: distressed with hunger,
restless, lean and thin body, learned, consumes a large quantity of food, sharp, faircomplexioned
and proud.
7. … earthy: emits fragrance of camphor and lotus, is fond of luxuries, comforts and enjoyments and
is permanently happy, forgiving and has a deep voice, like a lion.
8. … etheral: acquainted with semasiology, expert in diplomacy, brilliant, learned, unmasked face
and long stature.
9. … watery: is lustrous, can sustain burdens, is soft-spoken, king, has many friends and is learned.
10. … airy: charitable, full of anger, fair complexion, fond of wandering, victorious over enemies,
king and has lean physique.
11. When the fire element is predominant in a person, his face and body exhibit lustre, like gold and
he has happy-looking eyes. He achieves success in all his ventures, is victorious over his
enemies and gets gains of wealth.
12. … earth, the body of the person emits various kinds of fragrances. His nails, hair and teeth are
are clean. He gets gains of happiness and wealth and is religious-minded.
13. … ether, the person is a clever conversationalist and becomes happy by learning to songs etc.
14. … water, the persons body is slender, he enjoys good health and tasty food and is happy on that
account.
15. … air, the body is filthy. The person becomes an idiot and suffers from rheumatism, sorrows and
agonies.
16. The sage said. O Brahmin! The effects of the elements, which I have described above, will be
realized in full, if the Grahas concerned are endowed with adequate strength. If they are weak,
the effects will be reduced in proportion to t heir weakness.
17. If the Grah concerned is in his debilitation Räçi, or be placed in an inauspicious Bhava, the
elemental effects will be adverse, that is, opposite to the effects, described above. If a Grah is
without strength, his elemental effects will be experienced only in imagination.
18. If a persons time, date and place of birth is not known, he should determine the Dasa of a Grah
from the effects, mentioned above and, if he is facing evil effects, he should take appropriate
remedial measures to appease the Grah concerned.
Ch. 77. Effects of the Gunas
1-4. The Great Sage Parasara said. O Brahmin! When the Sattva-Guni Grahas are predominant,
the person born is Sattva-Guni and of good character. When Rajo-Guna (passion of love and
pleasure) is predominant, the person born is Rajo-Guna and intelligent. When the Tamo-Guna
(attribute of darkness) is predominant, the person born is stupid. When at the time of birth all
the Grahas are of equal dominance, the person has a mixture of all the attributes. The persons
(creatures) so born are classified, as Uttama (most excellent), Madhyama (of intermediate
type), Adhama (despisable) and Udaseena (indifferent, or neutral) in that order. Thus there
are four kinds of animate beings (Prani). I will relate their attributes, which have been
described by Narada and other sages.
5. The natural attributes of persons, belonging to Uttam class, are possession of control over organs
of perception and mind, simplicity, truthfulness, patience and satisfaction.
6. Valour, splendour, patience, cleverness, not retreating in war and protecting the holy men are the
natural attributes of persons, belonging to Rajo-Guna.
139
7. Greed, falsehood, idiocy, laziness and doing service of others are the inborn attributes of persons,
who belong to Adham class.
8. Engagement in agriculture and business, protection of cattle and speaking both truth and lies are
inborn attributes of persons, belonging to Udaseena class.
9. O Maitreya! Classify the people, as Uttama, Madhyama, Adhama and Udaseena after
observation of the attributes, described above. A person should be considered appropriate for
a job, according to his attributes.
10. If amongst Sattva, Rajas and Tamas any attribute is the most dominant, it is considered the
most predominant of all. Otherwise all have equal effects.
11. The affectionate relationship between an employer and employee and man and women will be
invariable and stable, if they possess the same attributes.
12. O Maitreya! Amongst the above four classes of persons, if there is any kind of relationship of
even Adhama with Udaseena, of Udaseena with Madhyama and of Madhyama with Uttama,
there will be mutual affection and happiness.
13. If the bridegroom has better attributes than the bride and the master has better attributes than
the servant, there will be mutual affection (regard for each other) and happiness. If the bride,
or the servant possesses better attributes, the relationships will be full of bitterness.
14. The attributes of the native are dependent on his father and mother, his time of birth and the
persons, he gets associated with. These are the root causes of Uttama etc. qualities, possessed
by him. The attributes, endowed by the time of the birth and associations, are stronger than
those, received from the parent s.
15. Consequently the person is embellished with the attribute Sattva, Rajas, or Tamas, whichever is
predominant at the time of birth. The predictions should therefore be made after taking into
account the time of birth.
16. The Supreme Lord of the Universe, who is indestructible and omnicient, is the Kal. He is the
Creator, Protector and Destroyer of all movable and immovable.
17. These three faculties of Lord Kal are called nature. Divided by these faculties, the
imperceptible Lord Kal is also perceptible.
18. In accordance with the self-created qualities by the Perceptible form of Lord Kal, there are four
kinds of limbs, namely Uttama, Madhyama, Udaseena and Adhama.
19. From the Uttama, Madhyama, Udaseena and Adhama parts are created Uttama, Madhyama,
Udaseena and Adhama types of creatures.
20. The Uttama part of Lord Kal is the head, Madhyama part both arms and chest, thighs form the
Udaseena part and the feet fall in the Adhama part.
21. This is how a differentiation is made between classes of movables and immovables, according to
attributes and the parts, from which the creations are made.
22. The Chaturvidha (four sided) Lord Kal has thus created this Chaturvidha universe in
consonance with his own attributes.
Ch. 78. Lost Horoscopy
1-2. Maitreya said. O Sage! You have so far described the auspicious and inauspicious effects to be
enjoyed, or suffered by a person on the basis of the time of birth, but can the auspicious and
inauspicious be ascertained, when the time of birth is not known? Kindly tell me, if there is any
way to solve this problem.
3-4. The Sage said. Your question is a good one and is for the benefit of the world at large.
Considering your attachment, I will tell you about this problem also. If any, or all amongst the
Samvatsar, Ayana, Ritu, month, Paksha, Tithi, Nakshatr, Lagn, Räçi, or Amsas etc. of the birth
are not known, these can be ascertained from Prasna Lagn (Query chart).
5-6. The Samvatsar of the birth of the querist will be the same, as that of the Räçi in the
Dwadasams, in which the Prasna Lagn falls (Guru will be in that Räçi at birth). Saumyayan
(Uttarayan – the northern course of Sürya) will be in the first Hora of Lagn and Yamyayan
140
(Dakshinayan – the southern course of Sürya) will be in its second Hora. The Ritu (season)
may be determined with reference to the Lord of the Drekkan, in which Lagn falls. Shishir will
be indicated by the Drekkan of Çani, Grishma by that of Sürya and Maìgal, Vasanta by that of
Çukr, Varsha by that of Candr, Sharad by that of Budh and Hemanta by that of Guru.
7. If there be any contradiction in the Ayana and Ritu, the Ritu may be determined from Budh in
place of Maìgal, from Çukr in place of Candr and from Çani in place of Guru.
8-9. After the Ritu becomes known take the first part of the Drekkan, as its first month and latter
part, as the next month of the Ritu. Then from the expired Amsas of the Drekkan determine
proportionately the Tithi, or the Amsas of Sürya. The Istakal, indicated by the Amsas
(degrees) of Sürya, will be the time of the birth of the querist. From the Istakal so calculated
have to be worked out the longitudes of the Grahas and Bhavas (Grah Spast and Bhava Spast).
Predictions should then be made in accordance with the dispositions of the Bhavas and Grahas.
10. Maitreya asked. O Sage! Guru returns to the same Räçi after every 12 years. Then from which
circle of Guru should Samvatsar be determined.
11-12. The Sage said in reply. O Maitreya! When there is any doubt about the Samvatsar, take the
approximate age of the querist and add multiples of 12 to the difference between the Räçi of
the Guru at the time of query and his Räçi at the time of birth. The figure so arrived at should
be taken, as the possible number of years and the Samvatsar should be determined accordingly.
If by adding 12 there may appear to be difference in age, the position of Guru should be fixed,
according to guessed approximate age, in the Trikon Räçi, 5th, or 9 th of the Prasna Lagn, as may
be found feasible. Then, taking that, as the Samvatsar, the Ayana, Ritu etc. should be worked
out accordingly in the manner already explained.
13. Maitreya asked again. O Sage! How will the time of birth be known after ascertaining the
month and the Amsas etc. of Sürya. Please explain this for the benefit of the people.
14-16.The Sage said. After ascertaining the Räçi, Amsas etc. of Sürya at the time of birth, the
longitude of Sürya (Sürya Spast) should be worked out for the next day after the number of
days, taken by Sürya after entering into the Räçi, which will be equal to the expired Amsas of
Sürya. Then the difference between the longitudes of this rising Sürya and Sürya at the time of
birth should be converted into Kalas and multiplied by 60. The product should be divided by
Sürya Spast, converted into Kalas. The Ghatikas etc. so becoming available will represent the
Istakal of the birth before and after sunrise. If the longitude of the Ista Sürya be more than that
of the rising Sürya, the Istakal of the birth will be so much after the sunrise. If the longitude of
the Ista Sürya be less than that of the rising Sürya, the Istakal of the birth will be so much
before the sunrise.
Ch. 79. Ascetism Yogas
1. The Sage said. O Brahmin! Now I will describe to you the Yogas, leading to ascetism, under the
influence of which the persons give up their homes and become initiated in some holy order.
2-3. The Yog for ascetism is formed, when four, or more Grahas, possessed of strength, occupy a
single Bhava. The person born will become a Tapasvi, a Kapali, he will be wearing a red robe,
be one, who keeps a Danda (staff), Yati, he will be keeper of a Chakr, or he will be a naked
Sanyasin, according to the Grah, which is the strongest of the group: Sürya, Candr, Maìgal,
Budh, Guru, Çukr, or Çani. If a number of Grahas are endowed with strength, the holy order of
the one, strongest amongst them, is accepted.
Notes. There is a similar verse in Varahamihirs Brihat Jatak, which, translated into English reads,
as under. If at birth, four, or more Grahas, possessed of strength, occupy a single Bhava, the
person born will become a Sakya, Jeevika, Bhikshu, a Vriddha, or Guru, a Charak, a
Nirgrantha, or Visava, a Vanyasana, or Vanaprastha, according to which of the Grahas is the
strongest Grah of the group: Maìgal, Budh, Guru, Candr, Çukr, Çani, or Sürya. If the strongest
Grah be conquered in planetary war by another Grah, or Grahas at the time of birth, the
person will relinquish that stage of ascetic life and review to his previous condition of life. A
141
Vanaprastha is a religious man, engaged in the practice of rigorous and devout penance (i.e. he
will be a Tapasvi); a Vivas is a naked ascetic (that is dwelling in hills and forests). A Bhikshu is
an illustrious ascetic with a single staff for his symbol, engaged ever and anon in the
contemplation of truths of the sacred scriptures. A Charak is a religious mendicant, wandering
over many countries. A Shakya is an ascetic of the Buddhist clan. A Guru is a celebrated
teacher, endowed with royal splendour. A Jeevika is a garrulous and gluttonous mendicant.
4. If strong Grahas, capable of leading to ascetism, be obscure by Süryas rays (that is they be
combust), the person born, in spite of having reverence for the holy order, will not become
initiated in that holy order.
Notes. Brihat Jatak adds in thi s connection, that, if the Grahas referred to above be overcome in
planetary war and be aspected by other Grahas, the person concerned will seek admission into
the holy order without success.
5. If the other Grahas lose their strength (in spite of being in their exaltation Räçis etc.), as a result
of combustion with Sürya, the native will enter the holy order, as signified by Sürya, that is, he
will become a Tapasvi.
6. If the Lord of the Räçi, occupied by Candr (Janm Räçi), having no aspect of other Grahas on
himself, aspects Çani, the native gets initiated into the holy order of the Grah, who is stronger
amongst the two.
7. If the Lord of the Räçi, occupied by Candr, be devoid of strength and is aspected only by Çani,
the native becomes initiated into the holy order, signified by Çani (Nirgranthas, naked ascetics).
8. If Candr be in the decanate of Çani, or in the Navams of Çani, or Maìgal and be aspected by Çani,
the native becomes an ascetic and enters the holy order, signified by Çani.
9. There is planetary war, if Maìgal, Budh, Guru, Çukr and Çani are together (within one degree of
each other), Çukr is the conquerer, whether he is in North, or South, but amongst the other
four only one, who is in the North, is the conquerer and that in the South is considered
defeated in the planetary war.
10. If the Grah, who leads the native to ascetism, is conquered in planetary war by another Grah, or
Grahas at the time of birth, the person will relinquish the holy order, in which he becomes
initiated.
11. Maitreya asked. O Venerable Sage! If there be many Grahas, who are significators for ascetism,
then, which holy order the native will get initiated into?
12. Maharishi Parasara replied. O Brahmin! If all the Grahas be possessed of strength, the native
enters into the holy orders of all the Grahas.
13. The native gets initiated into the holy order of the Grah, whose Dasa gets into operation at first.
Then he relinquishes this holy order of this Grah at the commencement of the Dasa of the next
Grah and accepts the holy order, signified by him.
14. When Guru, Candr and Lagn are aspected by Çani and Guru occupies the 9th, the person, born
in the Rajayog, will become a holy illustrious founder of a system of philosophy (holy order).
15. When Çani occupies the 9th from Lagn and is not aspected by any Grah, the person, possessed of
Rajayog, will take himself to the holy order, before becoming a Lord of men. If there be no
Rajayog the native becomes an ascetic (religious wanderer).
Ch. 80. Female Horoscopy
1. Maitreya asked. O Sage! You have described the effects of many kinds. Now be kind enough to
throw light on Stré Jatak (female horoscopy).
2. Maharishi Parasara replied. What a good question! Listen to what I am going to tell you about
the Räçi Kundalis of females. All the effects, that have been described till now in the case of
male horoscopies, will apply to females also. Matters, relating to her physical appearance,
should be determined from Lagn, those, relating to children, from the 5th Bhava, fortune for the
husband from the 7th and death of the husband (widowhood) should be deduced from the 8th.
142
Those effects, which are impossible to ascribe to the female, should be declared to be
applicable to her husband.
Brihat Jatak. Of the effects, that have been described till now in the case of male horoscopes and
those, that may be found in female horoscopes, suitable to females, should be declared, as
applicable to them alone. The rest should be ascribed to their husbands. The death of the
husband is to be deduced through the 8th place (from Lagn, or Candr, whichever is stronger).
Matters, relating to her appearance, beauty etc., should be determined from Lagn and the Räçi,
occupied by Candr. It is from the 7th place (from Lagn, or Candr), that her welfare (happiness)
and the nature of the husband should be ascertained.
Mantreswaras Phaldeepika. Whatever effects are declared for men, they are entirely applicable to
women too. The womans prosperity and happiness have to be deduced from the 8th place (from
Lagn, or Candr, whichever is stronger). Children should be declared from the 9th Bhava and
matters, relating to her appearance, beauty etc., should be determined from Lagn. It is from the
7th place, that her welfare (power of influencing her husband) and the nature of the husband
should be ascertained, while her association and chastity should be predicted from an
examination of the 4th Bhava. Benefics in those Bhavas produce good results, while malefics in
the above Bhavas are productive of evil, unless they happen to own the Bhavas, in which case
the effects will be good.
Jatak Parijata. Whatever effects may accrue from the horoscopes of females, applicable only to
men, should be ascribed to the husband. The good and evil, affecting their person, should be
calculated from Candr and Lagn, whichever of them is stronger. It is from the 7th Bhava from
Lagn, or Candr, that all, that is worthy, or unworthy in the husband should be ascertained and
the death of the husband is foretold through the 8th. All this should be well weighed by the
strength, or weakness of the Grahas, benefic and malefic. Before an announcement is made, of
Lagn and Candr find, which is stronger. It is with reference to this, that the luck, beauty and
strength of the women should be announced. Children and wealth in abundance should be
declared through the 9th Bhava therefrom. Wedded happiness, or otherwise should be gathered
from the 8th and husbands fortune from the 7th. Some Jyotishis opine, that the well-being, or the
reverses of the husband can be determined from the 9 th.
5. If at the time of birth of a woman Lagn and Candr are in even Räçis, the woman will be truly
feminine in character. She will possess excellent qualities, be of steadfast character, beautiful
and physically fit.
6. If Lagn and Candr are in odd Räçis, she will be masculine in form and masculine in bearing and,
if they be associated with, or aspected by malefics, she will be devoid of good qualities and be
sinful.
7. If amongst Lagn and Candr one be in an even Räçi and the other be in an odd one, the woman
concerned should be declared to partake the characteristics of both male and female. The
qualities of Lagn, or Candr will be more predominant, according to their strength.
8. O Brahmin! The effects in respect of women would particularly depend on the Räçi and
Trimsams of Lagn, or Candr, whichever is stronger.
9-16. When Lagn, or Candr is in a Räçi, belonging to Maìgal, the woman, born in a Trimsams of
Maìgal, will have illicit relations with a man before marriage. If she be born in Trimsams of
Çukr, she will become unchaste after marriage; if of Budh, she will be full of guile and adept in
conjuration; if the Trimsams be of Guru, she will be worthy and virtuous; she will be menial, or
slave, if birth be in a Trimsams of Çani. … in a Räçi, owned by Budh, the female, born in a
Trimsams of Maìgal, will be full of guile, will be a hard-worker; if the Trimsams be of Çukr,
will be possessed of good qualities; if of Budh, will be of the nature of hermaphrodite; if of
Guru, will be chaste. In a Räçi, owned by Çukr, a female, born in a Trimsams of Maìgal, will be
deprived; if the Trimsams be of Çukr, will be well known and possessed of excellent qualities; if
of Budh, will be skilled in all arts; she will be endowed with all good qualities, if born in a
Trimsams of Guru; she will remarry, if born in a Trimsams of Çani. When Lagn, or Candr
happens to be in a Räçi, owned by Candr and the Trimsams of birth is owned by 0 DQ gal, the
female born will be self-willed and uncontrolled; she will be unchaste and of loose character, if
born in a Trimsams of Çukr; will be skilled in arts and handiwork, if of Budh; will be gifted with
143
all excellent qualities, if of Guru; will become a widow, if of Çani. …, owned by Sürya and the
Trimsams of birth be owned by Maìgal, the female born will be very talkative; she will be
virtuous, if born in a Trimsams of Çukr; will bear masculine features, if of Budh; will be chaste
and virtuous, if of Guru; will be unchaste, if of Çani. When the rising Räçi, or the Räçi, occupied
by Candr, is owned by Guru, the female, born in a Trimsams of Maìgal, will be endowed with
many good qualities; she will be Punschali, if born in a Trimsams of Çukr; will be well versed in
many sciences, if of Budh; will be endowed with all good qualities, if of Guru; will not indulge
much in sexual intercourse, if of Çani. When Lagn, or the Räçi, occupied by Candr, belongs to
Çani, the female, born in a Trimsams of Maìgal, will be a maid-servant; she will be learned
(barren, according to Brihat Jatak), if born in a Trimsams of Çukr; will be cruel and immoral, if
of Budh; will be devoted to her husband, if of Guru; will be unchaste (addicted to men of low
caste, according to Brihat Jatak), if of Çani.
17-21. If the 7th Bhava be without a Grah (without strength) and without benefic aspect, the female
born will have a coward and contemptible wretch for her husband. When the 7th Bhava is a
moveable Räçi, the husband will always be away from home. If Budh and Çani be in the 7th
Bhava, the husband of the woman concerned will be impotent. If Sürya occupies the 7th Bhava,
the woman concerned is abandoned by her husband. If Maìal be in the 7th, the female
concerned becomes a widow in her childhood. If Çni be in the 7th, she lives to an old age,
remaining unmarried. If there be a malefic, she becomes a widow, while young. If there be a
benefic in the 7th, the female born will enjoy marital happiness and will be chaste. If there be
both benefics and malefics in the 7th, both benefic and evil effects will be experienced. If Maìgl
be in the Navams of Çkr and Çukr be in the Navams of Maìgal, the female concerned will have
illicit relations with other men. If in this Yog Candr be in the 7th, the female concerned enters
into illicit connections at the instance of her husband.
22-25. If at womans birth the 7 th Bhava, or the setting Navams be that of Maìal, the husband will be
fond of other women and will be of an irascible temper. If it be a Räç, or Navams of Budh, her
husband will be very learned and clever. If it be a Räç, or Navams of Guru, the husband of the
woman concerned will be of great merit and will have passions under his control. If it be a Räç,
or Navams of Çkr, her husband will be fortunate, very good-looking and liked by women. If the
Räçi or Navams belongs to Çni, her husband will be an old man and a fool. If the Räç, or
Navams be Simh, her husband will be exceedingly soft in his disposition and will be very hardworking.
If the 7th Bhava, or the setting Navams be a Räçi, owned by Candr, the husband of the
woman will be love-sick and gentle. If there be different Räçi and Navamsas in the 7th, the
effects will be of a mixed nature. The effects of the Räçis and Navamsas will depend on their
strength.
26-29. If in a females horoscope Sürya be in the 8th, the native will be unhappy, poverty-stricken, of
deformed limbs and without faith in religion. If Candr be in the 8th, the woman concerned will
be of a defective vagina, will have ugly breasts, with sinister eyes, without robes, or ornaments,
sickly and will be defamed in the society. If Maìgal, the native will be of weak constitution,
sickly, widow, ugly-looking and full of sorrows and agonies. If Budh, she will be without faith in
religion, timid, devoid of wealth, self-respect and good qualities and she will be quarrelsome.
30-33. If in a females horoscope Guru be in the 8th, the woman concerned will be shameless and
without virtue, will have few children, fatty hands and feet, will be abandoned by her husband
and be gluttonous. If Çkr be in the 8th, she will be fond of pleasures, devoid of sympathy,
religion, wealth, will be dirty and deceptive. If Çni, the woman concerned will be of wicked
disposition, dirty, deceptive and devoid of conjugal harmony. If Rahu, she will be ugly, without
marital happiness, cruel-hearted, sickly and unchaste.
34. The woman will be barren, if in her Räçi undali Candr and Çkr be associated with Çni, or Maìgl
and the 5th Bhava be occupied, or aspected by a malefic.
35. If the 7th be in the Navams of Maìgal, the vagina will be diseased. If the 7th be the Navams of a
benefic, she will have a well formed female organ and will be beloved by her husband.
36. If Mithun, or Kanya Lagn in a females horoscope is occupied by Çkr and Candr, the woman
concerned lives happily and is equipped with all kinds of comforts in her fathers house.
144
37. If Candr, Budh and Çkr be in Lagn, the woman concerned is endowed with many good qualities
and happiness. If Guru be in Lagn, she is happy, wealthy and has children.
38. If the 8th Bhava be Simh, or Kark and Sürya and Candr be both placed there, the woman
concerned will be barren. If the 8 th be Mithun, Kanya, or Kark and Budh and Candr be posited
there, the female native will have only one child.
39. The woman concerned will be definitely barren, if Lagn be Mesh, Vrischik, Makar, or Kumbh
and Candr and Çkr be posited there, aspected by malefics.
40. The woman concerned will give birth to an already dead child, if the 7th be occupied by Rahu
and Sürya, or Guru and Rahu be in the 8 th and the 5th be occupied by malefics.
41. The woman concerned will not be able to conceive, if Guru and Çkr be associated with Maìgal
in the 8th, or Maìgal be with Çni in the 8th.
42. The woman concerned becomes a destructor of her husband’ family and her fathers family, if at
her birth Candr and Lagn be subjected to Papa Kartari Yog (direct malefics in 12th and
retrograde malefics in 2nd).
43. The woman, whose birth takes place under the following conditions, is named, as Visha Kanya.
Day of birth Sunday, Nakshatr Aslesha, 2nd Tithi; Saturday, Krittika, 7th Tithi; Tuesday,
Satabhisha, 12th Tithi.
44. The woman will be Visha Kanya, if at birth Lagn be occupied by a malefic and a benefic and
two Grahas be in inimical Räçi.
45. Visha Kanya gives birth to a child already dead. She has a defective generative organ and is
bereft of robes, ornaments etc.
46. The evil effects of Visha Kanya are destroyed, if the Lord of the 7th is a benefic, or a benefic
Grah be in the 7th from Lagn, or Candr.
47. The woman born becomes a widow, if 0 DQ gal be in the 12th, 4th, 7th, or 8th from Lagn, without
aspect by, or association with any benefic.
48-49. The Yog, which causes the woman to become widow also causes a male native to become a
widower. If the man and woman, possessing this Yog, join in wedlock, the Yog ceases to have
any effect.
50-51. If at a womans birth the rising Räçi be that of Çkr and the rising Navams be of Çani (Kumbh,
according to Brihat Jatak) and, if Çukr and Çni aspect each other, or are occupying each others
Navams, she will be afflicted with too much lust and will allay her fire of passion with the help
of other females, acting the part of a male.
52. When Guru, Maìgal, Budh and Çukr are strong and, when the rising Räçi is an even one, the
woman born will be learned in Shastras and an expounder of the Vedanta Philosophy.
53. When a malefic Grah is in the 7th and some Grah in the 8th, the woman concerned will become
an ascetic.
54. The woman dies before her husband, when in her nativity there is a benefic in the 8th, without
aspect by, or association with a malefic.
55. If at the birth of a woman there are equal number of benefics and malefics and they possess the
same strength, she without doubt will leave for her heavenly abode along with her husband.
Ch. 81. Effects of Characteristic Features of Parts of Woman’s body.
1-2. Maitreya said. O Venerable Sage! I have been fully enlightened by the auspicious and
inauspicious effects, described by you with reference to the Janm Lagn in a females horoscope.
Now I request you to favour me with knowledge of auspicious and inauspicious effects with
reference to the characteristic features of the various parts of a womans body. Maharishi
Parasara replied. O Brahmin! Now I will tell you what Lord Shiva narrated to Goddess Parvati
in this regard.
3-4. A woman, whose soles are even, smooth, soft, well developed, warm and shining in pink colour,
without much perspiration, will be enjoying full happiness, befitting her sex. The one, whose
145
soles are without pink colour, hard, dry, coarse, uneven, shaped, like a winnowing basket and
bereft of flesh, will suffer misery.
5-6. The woman, who has marks of conch, Swastika, Chakr, lotus, flag, fish, umbrella and a long
line, rising upwards in her soles, becomes a queen and enjoys great happiness and comforts.
The one, who possesses marks, like those of snake, rat and crow, is bereft of wealth and suffers
misery.
7. The girl, whose nails of toes are shining in pink colour, smooth, raised and round, enjoys great
happiness and comforts. Blackish and torn nails denotes misery.
8. Raised, full, well developed, smooth and round great toe indicates happiness. The one, which is
small, irregular in shape and flat, denotes misery.
9. The womans toes, which are soft, thick, round and well developed are considered auspicious. If
the toes are long, she will be of loose morals. Thin toes indicate poverty.
10-16. Other effects about the toes are, as under. Short – short life. Short and long and irregular in
shape – procurer and guileful. Flat – maid-servant. Spaced more than average – bereft of wealth.
Toes, overlapping one over the other – widow and dependent on others. If dust is thrown up,
when she walks – unchaste and brings defame to all the three families (her fathers, mothers and
husbands). If the smallest toe does not touch the ground – she will destroy her husband and
marry another; If the middle toe and the one next to it does not touch the ground – widow. First
toe (next to great toe) longer than the great toe – she will develop illicit connection with a man
before marriage and will be of loose morals.
17. If the back of the feet of a woman is raised, without perspiration, soft and smooth, she will
become a queen. If the indications are contrary, she will be poverty-stricken. She will be fond
of travelling, if the back part of the feet be veined. Hair on that portion of feet denote, that she
will be a maid servant. If the feet be bony, or without flesh, she will have a defective sexual
organ.
18. If the heels are even, the woman concerned will have a well formed and desirable sexual organ.
If the heels be stout, she will have a defective sexual organ. If the heels be high, she will be
unchaste. Long heels indicate misery.
19. Legs (portion below knees). Even, smooth, evenly shaped, round, without hair, good looking
and without veins showing up are Räçis, that the woman will be a queen.
20. Round, smooth, firm knees are auspicious indications. If the knees be bony, the woman
concerned will be of loose moral character. If the knees be loose, she will be poverty-stricken.
21. If the thighs are round, like the trunk of an elephant, close to each other, soft and without hair,
the woman concerned will be a queen. If the thighs are flat and hairy, she will be povertystricken
and a widow.
22-23. Waist. Circumference equal to the width of 24 fingers with well developed hips indicate, that
the woman will be fortunate. A waist, which is flat, long, without flesh, caved in, or hairy,
forebodes widowhood and misery.
24. Raised, fleshy and widespread hips in a woman are auspicious in effects. If they are contrary,
they indicate inauspiciousness.
25-27. Sexual organ. Hidden clitoris, pink-coloured, curved, like the back of a tortoise, soft, hairy,
shaped, like the leaf of a Pipal tree and smooth is highly auspicious. If shaped, like the feet of a
deer, or opening of an oven with hard hair and with raised clitoris, it indicates evil. If the left
side of the sexual organ of a woman is raised, she will beget more female children and, if the
right side is raised, more boys. If the organ is shaped, like a conch, she will be barren.
28. Portion below the navel. A soft, spread out and slightly raised Vasti is auspicious. Hairy, veins,
showing up and full of lines (folds, or wrinkles) indicates inauspiciousness.
29. A navel deep with right turns is productive of good effects. The navel raised, with left turns and
with knots is inauspicious.
30-31. A stomach well spread indicates a well formed sexual organ and many sons. If the stomach of
a woman resembles that of a frog, her son will become a king. If a woman has a raised stomach
she will be childless. If the stomach is wrinkled, she will become an ascetic. If it has circular
folds, she will become a maid-servant.
146
32. If the portion, covering the ribs, is even, well developed and soft, auspicious effects may be
expected. It will be inauspicious, if it is raised, hairy and full of veins.
33. The chest of a woman, which is even and hairless is auspicious. Wide spread and hairy chest is
inauspicious.
34-36. The breasts of a woman signify good luck, if they are of equal size, fleshy, round and firm,
but close together. They are unlucky, if they are thick in front, are not close together and
without flesh. Raised right breast indicates, that she will have sons. Raised left breast indicates,
that she will have daughters. If the portion, surrounding the nipples, is round, good-looking and
blackish, she will enjoy good luck. Pressed in and unusually small breasts indicate bad luck.
37. Shoulders. Even, well built up and without joints showing up are Räçis of good luck. Raised,
hairy and without flesh are unlucky.
38. The armpits, if soft, with thin hair, well developed and smooth are auspicious. Those, which are
deep, without flesh, perspiring and with veins, showing up are inauspicious.
39-40. Arms, in which the bones do not show up and which are soft jointed, hairless without
obvious veins, straight and round are auspicious. Those without flesh, hairy, small, with obvious
veins and irregular in shape are inauspicious.
41. If the thumbs of the woman are shaped, like a lotus bud, they are auspicious. If they are without
flesh and irregular in shape, they are inauspicious.
42-43. If the palms of the woman are pink-coloured, raised in the middle, with fingers close together
(with no holes between them), soft and have very few lines, she enjoys happiness and all
comforts. If the palms are full of lines, she will become a widow. If there are no lines, she will
be poverty-stricken. If the veins show up in the palms, she will live on alms.
44. If the backs of the hands of a woman are well built, soft and hairless, she will enjoy auspicious
effects. It will be otherwise, if the backs of the hands are with veins, showing up, deep and
hairy.
45-47. Lines on the palm. A woman enjoys happiness and all comforts, if there is a clearly marked,
pink-coloured, circular, smooth, full and deep line (perhaps line of life is meant). If there is
mark of a fish, she will be very lucky. She will be wealthy with mark of Swastika. She will be a
queen with mark of a lotus. She will be the mother of a king, if she has marks of conch,
umbrella and tortoise.
48-50. The woman, who has lines, forming the shapes of a balance, elephant, bull, or horse,
becomes the wife of a businessman. The woman, who has lines, forming the shape of a house,
or Vajra is lucky and gives birth to a son, who becomes learned in Shastras. The woman, who
has lines, forming the shapes of a chariot, a plough, or a yoke, becomes the wife of a farmer.
She will become a queen, if she has lines, forming the shape of Chamar, Ankush, trident,
sword, mace, Shakti, or trumpet.
51-52. If in the palm of a woman there is a line, which, starting from the root of the thumb goes up
to the root of the little finger, she becomes a widow. If there are lines, forming the shape of a
crow, a frog, a jackal, a wolf, a scorpion, a snake, a donkey, a camel and a cat, the woman
concerned suffers misery.
53-54. If the fingers of a woman are tender with good-looking phalanges, tapering at the end and
without hair, they are considered auspicious. If they are very small, without flesh, irregular,
widely spaced, with hair and with more than usual phalanges, or without phalanges, they
indicate misery.
55. If the nails of the fingers are pink-coloured, raised and shaped well at the top, they are
auspicious. Depressed, dirty-looking, or yellow, or white-coloured nails, or nails with spots are
inauspicious.
56. If the back of the woman is fleshy and well developed with flesh, it is auspicious. The back with
hair, irregular in built and with veins showing up is inauspicious.
57-58. The neck of a woman with three lines (folds), with bones not obvious, round, well developed
and tender is auspicious. A thick necked woman becomes a widow. An irregularly built neck
indicates, that the woman concerned will become a maid-servant. Flat necked woman will be
barren. A woman with a small neck is childless.
147
59. A straight, well developed, somewhat raised throat is auspicious. One without flesh, with veins
obvious, with hair and irregular in built is inauspicious.
60. Pink-coloured, tender and firm chin is auspicious. A broad chin with hair and clefts is unlucky.
61. Raised, firm and round cheeks are auspitious. The ones, which are hard-skinned, depressed and
without flesh are indicative of misfortune.
62. If the mouth of a woman is of normal size, firm, round, emitting fragrance, smooth and goodlooking,
it is indicative of good luck. If otherwise, it will be inauspicious.
63-65. If the lower lip of a woman is red, like a lotus, smooth, divided in the middle and good
looking, she becomes a queen. If it be without flesh, coarse, long, dry and blackish, it is
indicative of misery and widowhood. If the upper lip of a woman is pink-coloured, smooth and
slightly raised in the middle, it is indicative of happiness and good fortune. If otherwise, it will
be inauspicious.
66-67. A woman, whose teeth are smooth, milk white, 32 in number and whose upper and lower
teeth, though equal in size, are slightly raised, will be lucky. If lower teeth are more in number,
are yellow, or black-coloured, fierce looking, widely spaced and double, they are indicative of
misfortune.
68-69. If the tongue of a woman is red and soft, she enjoys great happiness and comforts. Caved in
the middle and spread out in front indicates misery. White tongue indicates death in water.
Dark tongue indicates quarrelsome nature. Thick tongue denotes poverty. Long tongue
denotes one, who is omnivorous. Long and broad tongue denotes lunacy.
70-71. Palate red, like lotus, soft and smooth – good luck, white – widowhood, yellow – ascetism,
black – barrenness, dry – large family.
72. When a woman laughs, if her cheeks are raised and teeth are not visible, she will be lucky. If it is
otherwise, she will not be lucky.
73-74. If the nose of a woman is evenly round and has small nostrils, it is auspicious. If the nose is
thick in its front part and flat in the middle, it is inauspicious. If the tip of the nose is red, or
shrunken, widowhood is indicated. Flat nose indicates engagement in a menial job. Too small,
or too large nose denotes quarrelsome nature.
75-77. Black pupils with cows milk like white portion of the eye, large and broad, smooth, with
black eyelashes are lucky Räçis. Raised eyes show short life. Round eyes denote loose moral
character. Honey-coloured eyes indicate good fortune and happiness. The eyes, like those of a
pigeon, indicate wickedness. Eyes, like those of an elephant, indicate misery. If the left eye is
blind, adulterous tendency will manifest. Blindness of the right eye indicates barrenness.
78. A woman with soft, black, compact eyelashes with thin hair is fortunate. Eyelashes thick,
scattered and with tawny-coloured hair indicate misery.
79. If the eyebrows of a woman are round, shaped, like a bow, smooth, black, not joined and with
soft hair, she is blessed with happiness and fame.
80. Ears of a woman long with a round turn indicate children and happiness. Small, unevenly
shaped, very thin, with veins, showing up, cause her misery.
81-82. The forehead of a woman without veins, showing through, without hair, shaped, like a halfmoon,
even, with equal to three fingers are Räçis of a fortunate woman, blessed with husband
and children. Räçi of Swastika on the forehead denotes a queen. Very long, highly raised and
hairy forehead causes misery.
83. Head of a woman high and round, like that of an elephant, is indicative of happiness. A head,
which is spread out, flat, big and uneven, indicates misery.
84-85. The hair of a woman are indicative of good fortune. If they are soft, black, long, thin and
yellow, they indicate misfortune. But honey-coloured hair of a fair complexioned woman and
black hair of a dark complexioned woman are also considered auspicious. Most of the
characteristic features, described in this chapter, apply to men also.
148
Ch. 82. Effects of Moles, Marks, Signs etc. for Men and Women
1. Maharishi Parasara said. O Maitreya! Now I will describe to you the effects of moles, marks,
spots and signs, found on the body of women and men.
2-3. A mole, spot, or figure, formed by hair on the left side of a woman and right side of a man is
auspicious. If there is mole on the chest of a woman, she will be fortunate. A woman, who has a
red mark, like a mole etc., on her right breast, begets many children and she is blessed with all
kinds of enjoyments and comforts.
4. The woman, who has a red mark (mole) on her left breast, begets only one son.
5. The woman, who has a mole on her right breast, begets many daughters and sons.
6. There will be gain, or acquisition of a kingdom, if there, as is a red mole etc. on the forehead, or
in the middle of (between) the eyebrows. The person will enjoy sweetish preparations, if there
is such a mark on the cheeks.
7-10. The woman, who has a red mark (mole etc.) on her nose, becomes consort of a king. If the
mark be blackish, the woman concerned becomes an adulteress, or widow. All the marks below
the navel are auspicious for both men and women. If there be moles etc. on the ears, cheeks, or
neck of a man, his first issue will be male and he will enjoy good fortune and happiness. The
man, who has moles etc. in the thighs, suffers misery.
11. The woman, who has the sign of trident on her forehead, becomes a queen. Such a mark on the
forehead of a man makes him a king.
12. A right-turned circular hair formation on heart, navel, hands, right part of the back and in the
portion between sex organ and navel is auspicious. Left -turned formation is inauspicious.
13-14. Such a hair formation on the waist and private parts proves inauspicious. If such a formation
be on the stomach, the woman concerned will become a widow. If it be in the center of the
back she will become an adulteress. It will be inauspicious, if it be on the neck, forehead, or
center of the head.
15. A man with indications of short life will get his longevity prolonged by marrying a woman with
auspicious, or lucky marks/symbols.
Ch. 83. Effects of Curses in the Previous Birth
1-3. Maitreya said. O Venerable Sage! You have acquainted me with effects, experienced by men
and women in a number of ways. According to Shastras, the soul of a person does not rest in
peace after his death, if he is not blessed with a son. What sin does a person commit to remain
without a son? And what are the remedial measures to be adopted by him to get a son? Kindly
enlighten me about this.
4. Maharishi Parasara replied. I will now tell you, whatever Lord Shiva told Goddess Parvati in this
respect.
5. Goddess Parvati said to Lord Shiva. O my Lord! What is the sin, which causes destruction of
children amongst men. Please tell me, what are the Yogas for such an effect and what are the
remedial measures to protect the children?
6. Lord Shiva replied: O Devi! You have asked a very relevant question. Now I will tell you the
Yogas for loss of children and the requisite remedial measures.
7. A person will be without a son, if Guru, the Lord of Lagn and the Lord of the 5th are all devoid of
strength.
8. The same will happen, if Sürya, Maìgal, Rahu and Çani, endowed with strength, be in the 5th and
the significator for children, namely Guru and Lord of the 5th etc. be bereft of strength.
9-16. There will be no male issue, due to the curse of a serpent, if at birth Rahu is in the 5th,
aspected by Maìgal; the Lord of 5th is associated with Rahu and Candr is in the 5th and is
aspected by Çani; the significator for children (Guru) is associated with Rahu, the Lord of the
149
5th is devoid of strength and the Lord of Lagn is with Maìgal; the significator for children is
associated with Maìgal, Lagn is occupied by Rahu and the Lord of the 5th is in 6th, 8th, or 12th;
Budh, as Lord of the 5 th, being in the Navams of Maìgal, is associated with Maìgal and Lagn is
occupied by Rahu and Gulika; the 5th is Mesh, or Vrischik and the Lord of the 5th is associated
with Rahu, or Budh; the 5th is occupied by Sürya, Çani, Maìgal, Rahu, Budh and Guru and the
Lords of the 5th and Lagn are devoid of strength; the Lord of Lagn, or Guru is associated with
Rahu and the Lord of the 5th is in conjunction with Maìgal.
17-19. Remedial measures should be adopted to obtain protection from the evil effects of the above
Yogas. These are getting an idol of Naga (serpent) Raja, made in gold and, after worshipping it
in accordance with prescribed procedure, giving in charity a cow, some land, sesame seeds and
gold etc. By adopting these measures the Lord of Serpents will be gratified and by his
beneficence the person concerned will be blessed with a son and the lineage of his family will
be prolonged.
20-30. There will be no male issue, as a result of the curse of the father in the previous birth, if at
birth of the native Sürya in his debilitation Räçi and in the Navams of Çani is hemmed in
between malefics in the 5th Bhava; Sürya, as Lord of the 5th, posited in a Trikon with a malefic,
is hemmed in between malefics and is also aspected by a malefic; Guru occupies the Räçi of
Sürya, the Lord of the 5th is with Sürya and Lagn and the 5th are occupied by malefics; Lord of
Lagn, devoid of strength, is in the 5th and the Lord of the 5th is combust and Lagn and the 5th
are occupied by malefics; there is exchange of Bhavas between Lords of the 5th and the 10th and
Lagn and the 5th are occupied by malefics; Maìgal, as the Lord of the 10th, is associated with
the Lord of the 5th and Lagn, the 5th and the 10th are occupied by malefics; Lord of the 10th is in
the 6th, 8th, or 12th, Guru is in a malefic Räçi and the Lord of Lagn and the 5th are associated
with malefics; Sürya, Maìgal and Çani are in Lagn and the 5th and Rahu and Guru are in the 8 th
and the 12th; Sürya is in the 8th, Çani in the 5th, the Lord of the 5th is associated with Rahu and
Lagn is occupied by a malefic; Lord of 12th is in Lagn, Lord of 8th in 5th and Lord of 10th in 8th;
Lord of 6th is in 5 th, Lord of 10th in 6th and Guru is associated with Rahu.
31-33. To get deliverance form the curse of the father the remedial measures are performance of
Shraddha at Gaya; to feed ten thousand, one thousand, or 100 Brahmins, as one can afford;
Kanyadana (to perform the marriage of a girl); giving a cow in charity. By observing these
remedial measures, the person concerned becomes free from the curse and the family lineage is
prolonged by the birth of sons, grandsons etc.
Note. In this chapter, where the words childlessness and issue-lessness are used, they should be
interpreted to mean want of male issue, because it is the male issue, who by performing the last
rites of his father and mother ensures eternal peace to their souls.
34-50. A person will be without a male issue, as a result of curse of the mother, if at birth Candr, as
Lord of the 5th is in her debilitation Räçi, or is hemmed in between malefics and 4th and 5th are
occupied by malefics; Çani is in 11th, 4th is occupied by malefics and Candr is posited in the 5th in
her debilitation Räçi; Lord of 5th is in 6th, 8th, or 12th, Lord of Lagn in his debilitation Räçi and
Candr is associated with malefics; Lord of 5th is in 8th, 6th, or 12th, Candr in a malefic Navams
and there are malefics in Lagn and in 5th; Lord of 5th and Candr, associated with Çani, Rahu and
Maìgal, are in 5th, or 9th; Maìgal, as Lord of 4th is associated with Çani and Rahu and 5th and
Lagn are occupied by Sürya and Candr, respectively; Lords of Lagn and 5th are in 6th, Lord of
4th in 8th and Lagn is occupied by Lord of 8th and 10th; Lagn is occupied by the Lords of 6th and
8th, Lord of 4th is in 12th and Candr and Guru, associated with malefics, are in the 5th; Lagn is
hemmed in between malefics, waning Candr is in 7th and 4th and 5th are occupied by Rahu and
Çani, respectively; there is exchange of Bhavas between Lords of 5th and 8th and the Lord of 4 th
and Candr are in 6th, 8th, or 12th; Kark Lagn is occupied by Maìgal and Rahu and Candr and
Çani are in 5th; Maìgal, Rahu, Sürya and Çani are in Lagn, 5th, 8th and 12th, respectively, and the
Lords of Lagn and 4th are in 6th, 8th, or 12th; Maìgal, Rahu and Guru are in 8th and Çani and
Candr are in 5th. For release from this curse and to beget a male issue the person concerned
should take bath in the sea with bridge of rocks between India and Sri Lanka, recite one Lakh
Gayatri Mantras, give in charity things, connected with evil Grahas, feed Brahmins and go
150
round a Pipal tree 1008 times. By performing these remedial measures, he will not only beget a
son, the lineage of family will also be prolonged.
51-61. A person will be without a male issue, as result of the curse of the brother, if at birth Lord of
3rd with Rahu and Maìgal is in 5th and Lords of Lagn and 5th are in 8th; Lagn and 5th are
occupied by Maìgal and Çani, respectively, the Lord of 3rd is in 9th and Maìgal, the significator
for brothers, is in 8th; Guru in his debilitation Räçi is in 3rd, Çani in 5th and Candr and Maìgal
are in 8th; Lord of Lagn is in 12th, Maìgal in 5th and Lord of 5th, associated with a malefic, in 8th;
Lagn and the 5th are hemmed in between malefics and the Lord of Lagn and 5 th are in 6th, 8th, or
12th; the 3rd is occupied by the Lord of 10th along with a malefic and a benefic is with Maìgal in
5th; the 5th in a Räçi of Budh is occupied by Çani and Rahu and Budh and Maìgal are in 12th;
the 3rd is occupied by the Lord of Lagn, the Lord of 3rd occupies the 5 th and Lagn, 3rd and 5th are
with malefics; Lord of 3rd is in 8th and Guru is associated with Çani in 5th; Lord of 8th is in 5th
along with the Lord of 3rd and Maìgal and Çani are in 8 th.
62-64. The person concerned will, without doubt, get release from the curse, will be blessed with a
son and the prolongation of his family lineage will be ensured, if the following remedial
measures are adopted. He should observe the Candryana fast after listening to Haribansa
Puran. He should plant a sapling of Pipal in front of Saligram on the banks of the Caveri river,
or on the Ganga, or Mahanadi and offer prayers to it. He should give 10 cows in charity
through his wife. He should give in charity land with mango trees, planted on it.
65-68. A person will be without a male issue, as a result of the curse of the maternal uncle, if at birth
the 5th is occupied by Budh, Guru, Maìgal and Rahu and Çani is in Lagn; the 5th is occupied by
the Lords of Lagn and of 5th along with Çani, Maìgal and Budh; Lagn is occupied by a combust
Lord of 6th, Çani is in 7th and Lord of Lagn is associated with Budh; Lords of Lagn and 4th are in
Lagn and Candr, Budh and Maìgal are in 5th.
69-70. To get release from the curse and for being blessed with a son and for ensuring the
prolongation of the lineage of the family the following remedial measures are to be adopted.
Installation of an idol of Lord Vishnu. Construction of a deep, or ordinary well, dam, or
reservoir, or all of them.
71-78. If a person, mad with power and wealth, insults a Brahmin, he remains without a male issue
in the next birth. A person will be without a male issue, as a result of the curse of a Brahmin, if
at birth Rahu is in Gurus Räçi and Guru in 5th; Lord of 9th is in 5th and Lord of 5th in 8th along
with Guru, Maìgal and Rahu; Lord of 9th is in his debilitation Räçi and Lord of 12th, associated
with Rahu, is in 5th; Guru is in his debilitation Räçi, Rahu in Lagn, or 5 th and Lord of 5th in 6th,
8th, or 12th; Lord of 5th and Guru, associated with malefics, are in 8th, or the Lord of 5th,
associated with Sürya and Candr, is in 8th; Guru, being in the Navams of Çani, is associated with
Çani and Maìgal and the Lord of 5th is in 12th; Guru is associated with Çani in Lagn and Rahu is
in 9th, or Rahu is with Guru in 12th. These are Yogas, which reveal the curse of Brahmin in the
previous birth.
79-81. To obtain relief from the evil effects of the above Yogas the remedial measures are to
observe Candrayana fast and to do penance three times and to give in charity a cow and five
gems with gold, after feeding Brahmins, according to ones means and giving them presents in
cash. Then the person will be released from the curse and will be endowed with happiness.
82-92. A person does not beget a male issue, as a result of the curse of the wife, if at birth Lord of
Lagn is in 5th, Çani in the Navams of Lord of 7th and Lord of 5th in 8th; Lord of 7th is in 8th, Lord
of 12th in 5th and Guru is associated with a malefic; Çukr is in 5th, Lord of 7th in 8th and 5th is
occupied by a malefic; the 2nd and 5th are occupied by a malefic and Lord of 7th is in 8th; Çukr is
in 9th, Lord of 7th in 8th and Lagn and 5th are occupied by malefics; Çukr is Lord of 9th, Lord of
5th is in an inimical Räçi and Lord of Lagn and 7th and Guru are in 6th, 8th, or 12th; the 5th is
Vrishabh, or Tul, occupied by Sürya and Candr and 12th, Lagn and 2nd are occupied by malefics;
Çani and Çukr are in 7 th, Lord of 8th is in 5th and Lagn is occupied by Sürya and Rahu; Maìgal
occupies 2nd, Guru is in 12th and Çukr and Rahu are in 5 th; Lords of 2 nd and 7th are in 8th, Maìgal
and Çani occupy 5th and Lagn, respectively, and Guru is associated with a malefic; Rahu is in
Lagn, Çani in 5 th, Maìgal in 9th and Lords of 5th and 7th are in 8th.
151
93-94. The person concerned gets release from the curse and is blessed with a son, if he performs
the marriage of an unmarried girl, or, if such a girl is not available, a gold idol of the
Lakshminarayana, fertile cow, a bed, ornaments and garments to a Brahmin couple.
Notes. According to our view, Kanyadana does not mean giving a girl in charity, but helping in the
performance of the marriage of an unmarried girl, not his own daughter.
95-105. If the person, whose duty is to do so, does not perform Shraddha of his father, or mother in
his previous birth, the departed soul is formed into an evil spirit and he is deprived of a male
issue in the next birth. This is revealed by the following Yogas at birth. Çani and Sürya in 5th,
waning Candr in 7th and Rahu and Guru in 12th; Çani, as Lord of 5th in 8th, Maìgal in Lagn and
Guru in 8th; Malefics are in Lagn, Sürya in 12th, Maìgal, Çani and Budh are in 5th and the Lord
of 5th is in 8th; Rahu is in Lagn, Çani in 5th and Guru in 8th; Çukr, Guru and Rahu are in Lagn,
associated with Candr and Çani and the Lord of Lagn are in 8th; Lord of 5th and Guru are in
their debilitation Räçis, aspected by debilitated Grahas; Çani is in Lagn, Rahu in 5th, Sürya in 8th
and Maìgal in 12th; Lord of 7th is in 6th, 8th, or 12th, Candr is in 5th, Çani and Gulika are in Lagn;
Lord of 8th along with Çani and Çukr is in 5th and Guru is in his debilitation Räçi.
106-108. The person concerned gets release from the curse and is blessed with a son, if he
undertakes the following remedial measures. Performance of a Pinda Dana, Rudra Abhisheka,
giving in charity a gold idol of Brahma, a cow, a vessel, made of silver and a Neelamani, feeding
Brahmins and giving them presents in cash.
109-111. If a person is deprived of a male issue, as a result of malevolence of Grahas at birth, he will
be blessed with a son, if he undertakes the following remedial measures. Worshipping Lord
Shiva, if the harm is, as a result of the malevolence of Budh and Çukr; reciting of Santan Gopal
Mantra, wearing and worshipping appropriate Yantra and taking suitable medicines, if the
childlessness is a result of the malevolence of Guru and Candr; Kanya Dana, if the childlessness
is due to malevolence of Rahu; worshipping of Lord Vishnu, if it is due to malevolence of
Sürya; Rudriya Japa, if it is due to the malevolence of Maìgal and Çani. Listening with
devotion to Haribansh Puran removes all kinds of blemishes and blesses the person concerned
with a son.
Ch. 84. Remedial Measures from the Malevolence of Grahas
1. Maitreya said. O Venerable Sage! Please describe for the good of mankind the remedial
measures for appeasement of the malevolent Grahas.
2. The Sage replied. I have already described the names and characteristic features and qualities of
the Grahas. Joys and sorrows of all the creatures in the world are dependent on these Grahas.
Therefore persons desirous of peace, wealth and prosperity, rainfall, good health and longevity
should worship the Grahas (by prayers, recitation of Mantras, charity etc.).
3-5. For the purpose of worshipping them the idols of Sürya, Candr, Maìgal, Budh, Guru, Çukr,
Çani, Rahu and Ketu should be made of copper, Sphatika (rock crystal), red sandal wood, gold
(both Budh and Guru), silver, iron, glass and bell metal, respectively. Alternatively the
sketches of all the above Grahas should be drawn in the colours, belonging to them, on a piece
of cloth by sandal etc. and they should be placed in their own directions.
6. Contemplate of Sürya well adorned with two arms, seated on a lotus, with a lotus flower in one
hand, red-coloured, like lotus and aboard a chariot of seven horses.
7. Contemplate of Candr white-coloured, dressed in white robes, with two arms, carrying a mace in
one hand and a Vara in the other, adorned with white-coloured ornaments and aboard a
chariot of ten horses.
8. Contemplate of Maìgal with a red necklace, dressed in red-coloured robes, with four arms,
carrying Shakti, Shoola, Gada (mace) and Vara and mounted on a lamb.
9. Contemplate of Budh with a yellow-coloured garland, dressed in yellow robes, with four arms,
carrying a sword, a shield, a mace and Vara, mounted on a lion.
152
10. Contemplate of Guru, as yellow complexion and Çukr of fair complexion, both with four arms,
carrying a Danda, Akshasutra, Kamandal and Vara.
11. O Maitreya! Contemplate of Çani with the lustre, like that of Indraneela, with four arms,
carrying Shoola, bow, arrow and Vara, mounted on a donkey.
12. Contemplate of Rahu with a hideous face, with four arms, carrying a sword, a shield, a Shoola
and a Vara, blue-coloured and mounted on a lion.
13. There are many Ketus. All of them are of smoky colour, with two arms, carrying a mace and a
Vara, with a hideous face and mounted on a donkey.
14. All the idols should be so made, that they are 108 fingers tall by ones own fingers.
Notes. Such a measurement is taken from the middle finger.
15-16. Dedicate with devotion to the Grah concerned the flowers and garments of the colour,
belonging to him, sandal, Deep, Guggul etc., his metal and the grains, dear to him and
distribute all these things to Brahmins to appease the Grah.
17-20. The Mantras of all the Grahas and the prescribed number of their recitation are given below.
The recitation of Mantras should be done after worshipping the Grahas, as indicated in verses
15-16. Grah Mantra prescribed number: Sürya 7000, Candr 11000, Maìgal 11000, Budh 9000,
Guru 19000, Çukr 16000, Çani 23000, Rahu 18000, Ketu 17000.
21-22. Havan should be performed with Aak, Palash, Khair, Chirchiri, Pipal, Goolar, Shami wood
pieces, Doob and Kush, for Sürya, Candr, Maìgal, Budh, Guru, Çukr, Çani, Rahu and Ketu,
respectively, mixed with honey, Ghé, curd, or milk. The number of offerings to the sacred fire is
108, or 28.
23-24. To appease Sürya and the other eight Grahas Brahmins should be fed with (cream) of rice
cooked with jaggery, rice cooked in milk, Havishya, paddy cooked in milk, curd and rice, rice
with Ghé, rice cooked with powder of sesame seeds, rice cooked with meat, rice cooked with
cereals, respectively.
25. To appease Sürya and other Grahas the things to be given in charity are cow with calf, conch,
bullock, gold, robes, horse, black cow, weapons made of iron and goat, respectively.
26-27. The Grah, who is the cause of adverse effects to a person at any time, should be handled by
worship and appeasing (of the benevolent ones), because Brahma has blessed the Grahas with
the boon Do to the persons, who worship you. And the development and progress and
downfall of the people and the creation and destruction of the universe are all under the
administration and authority of the Grahas. Therefore they are most venerable.
Ch. 85. Inauspicious Births
1-4. The Venerable Sage said. O Maitreya! Now I will describe to you the circumstances, in which
the births are inauspicious in spite of Lagn and the Grahas being well disposed. Although Lagn
may be well disposed, births will be inauspicious, if they take place on Amavasya (last day of
the Krishna Paksha), on Chaturdasi (14th Tithi), in Krishna Paksha (dark half of the month), in
Bhadra Karan, in the Nakshatr of the brother, in the Nakshatras of father and mother, at the
time of entry of Sürya in a Räçi, the time of Pata, at the time of solar and lunar eclipses, at the
time of Vyati Pata, in Gandantas of all the three kinds, in Yamaghant, Tithikshaya, in Dagdha
Yog etc. The birth of a son after three daughters and birth of a daughter after three sons and
the birth of a freak are inauspicious. But there are remedial measures for obtaining relief from
the evil effects of such births, which are being described in the following chapters.
153
Ch. 86. Remedies for Amavasya Birth
1-9. The Sage Parasara said. O Maitreya! The person, born on Amavasya, is always poverty
stricken. It is therefore essential to adopt remedial measures to obtain relief from the evil
effects of such births, which are, as follows. Take a Kalash (water vessel) and then put in it
fresh leaves of Goolar (wild fig), Vata (banyan), Pipal, mango and Neema (mango) trees and
cover it with two pieces of cloth. Then install the Kalash in the South-West direction after
reciting … etc. and … etc. Mantras. Then worship the idols of Sürya and Candr, ruling deities
of Amavasya, made of gold and silver, mixed with copper, respectively, by recitation of … etc.
Mantras for Sürya and … etc. Mantras for Candr 16, or 5 times. Thereafter perform Havan
with 108, or 28 oblations of the mixture of prescribed fuels (…) and cooked food (Charu) with
recitation of Mantras of Sürya and Candr. Later sprinkle the water on the child, that is born
and his parents and offer in charity gold, silver and a black cow together with feeding the
Brahmins, according to ones means. By performing these remedial rites the child born gains
freedom and protection from the evil effects of the birth on Amavasya.
Ch. 87. Remedies from Birth on Kåñëa Chaturdashi
1-3. The Sage said. Divide the span of Chaturdashi in 6 parts. The birth in the first part is
auspicious. Second part causes destruction, or death of father. Third part causes death of the
mother. Fourth part takes away the maternal uncle. Fifth part destroys the entire family (Khula
– generation). Sixth part causes loss of wealth, or destruction (death) of the native. Therefore it
is essential to take immediate remedial measures to escape these evil effects.
4-5. Have an idol of Lord Shiva, made of one Karsha (equal in weight to the former silver Rupee)
of gold, or of weight one can afford. The idol should have a New Moon on the forehead, have a
white garland round the neck, have three eyes (one being on the forehead), be dressed in white
robes, be seated on a bull, be two-armed and carry Vara and Abhaya.
6-13. Then after invocation with Varun Mantra worship should be performed by chanting … etc.
Mantras. Thereafter a Kalash should be placed in the North-East direction with chanting of
Imah Mai Varun, Tan Tva Yami, Tvan Nai Agni Mantras, followed by Japa of … etc. and
Bhadra Agni … Suktas and the chanting of … Mantra. Then, after sprinkling water over the
idol of Lord Shiva (Abhisheka), the nine Grahas should be worshipped. This should be
followed by Havan, by using Ghé, powder of sesame seeds, Urda, Sarson and wood pieces of
Pipal, Pakar, Palas and Khadir trees. 108, or 28 oblations should be made separately for the
nine Grahas. Thereafter, along with chanting of … etc. Mantras, Havan should be performed
with sesame seeds for the nine Grahas. Lastly the water of the Kalash should be sprinkled on
the native and his parents and the Brahmins should be fed, according to means.
Ch. 88. Remedies from Birth in Bhadra and Inauspicious Yogas
1-2. The Sage said. O Brahmin! Now I am going to describe the remedial measures for relief from
the evil effects of birth in Bhadra, Tithi Kshaya, Vyatipata, Paridha, Vajra etc. inauspicious
Yogas and Yamaghants etc. The remedial rites should be performed on the day, when the same
inauspicious Yog operates again.
3-5. The remedial rites are to be performed in the following order by the parents of the child in the
above inauspicious Yogas. Puja of Lord Vishnu and other deities on an auspicious day and
auspicious Lagn on the advice of a proficient Jyotishi, burning of Deep with Ghé in a Çiva
154
temple, Abhisheka of Lord Çiva, going round a Pipal tree 108 times prolongs longevity and
perform Havan with 108 oblations along with the recital of Vaisneh Raratmachityadhi Mantra
of Lord Vishnu and feeding Brahmins to the best of ones means. The observance of these
remedial measures will give deliverance to the native from all the evil effects of his inauspicious
birth and he will enjoy happiness.
Ch. 89. Remedies from Nakshatr Birth
1-7. The Sage Parasara said. O Maitreya! If the birth takes place in the Nakshatras of the brother
and the parents, death takes place, without doubt, of the brother and the father, or mother, or
they have to undergo death-like suffering. Therefore I am going to descr ibe the remedial
measures to be adopted to escape from these evil effects. The remedial rites should be
performed in a Muhurta, when Candr and stars are favourable on a day, on which there is no
Rikta-Bhadra Dosha. The remedial rites should be performed in the following order. Instal an
idol of the Janm Nakshatr on a Kalash in the North-East direction from the fire. Cover it with a
red piece of cloth and then warp two pieces of cloth round it. Worship the idol by chanting the
Mantras of the Janm Nakshatr. According to ones Gotra, perform Havan 108 times with the
recitation of the same Mantra, facing the fire, with Ghé and other Havan material. Then the
priest, performing the Puja, should sprinkle water on the parents and brother (whoever is
concerned). Give presents in cash (Dakshena) to the priest and his colleagues, associated with
the ceremony, to the best of ones means and then feed the Brahmins to the best of ones means.
Ch. 90. Remedies from Sankranti Birth
1-2. The Sage said. O Brahmin! The names of the Sankranti on the seven days of the week,
beginning from Sunday, are Ghora, Dhavankshi, Mahodari, Manda, Mandakini, Mishra and
Rakshasi. The person, born at the Sankranti (entry of Sürya in a new Räçi), is poor and
unhappy, but he becomes well-to-do and happy, if remedial measures are undertaken. I am
now going to describe the remedial measures to nullify these evil effects.
3-6. The Yagya of the nine Grahas should be performed to obtain relief from the evil effects of the
birth at Sankranti. A clean spot in the eastern part of the house should be purified by
besmearing with cow dung. Then prepare three separate heaps of the following: 5 Dronas (80
Seers) of paddy (Sadhi), 2 ½ Dronas (40 Seers) of rice, 1 ½ Dronas (20 Seers) of sesame seeds
(Til). On these heaps of grains make a figure of lotus with eight leaves (Ashtamdhal) and then
decorate them with flowers. After doing this, select and invite a priest, who is well versed in the
performance of religious rites and recitation of Mantras.
7-18. The religious rites are then to be performed in the following order. Install Kalashas without
any holes on all the three heaps and put in each of them water from holy places, Saptamrattika,
Shataushadhi, Panchapallava and Panchagavya. Then wrap the Kalashas with pieces of cloth.
Place small earthen pots, wrapped with thin cloth, on the Kalashas. Then install the idol of
Sankranti along with the idol of Adhideva and Pratyadhideva. (Here Sürya is Adhideva and
Candr Pratyadhideva). Their idols should be placed on either side of the main idols of
Sankranti. Two robes may be given, as offering to each of the idols. Perform worship of all the
three idols, according to the prescribed procedure. The main idol should be worshipped with
the chanting of Trayambakam, Yajam Hai etc., the idol of Sürya with Mantra Ut Sürya and the
idol of Candr with Mantra Apayayashava etc. The worship should be performed with
Shodshopchar, or Panchopchar, as may be possible. After touching the main idol, Mrityunjaya
Japa should be recited 1008, 108, or 28 times, as may be possible. Make a small platform in the
West of the installed Kalashas, kindle fire on it and perform the prescribed rites. Then perform
155
Havan 1008, 108, or 28 times with Samidha, Ghrit (Ghé) and Charu (powder of Til) within ones
means along with chanting of Trayambakam etc. Mantra. 8) Again perform Havan, first with
the fuel of sesame seeds along with recitation of Mrityunjaya Mantra. After performing
another Svistkrita Havan, sprinkle the holy water on the child born and his parents. Lastly feed
as many Brahmins, as one can afford. By performing the remedial rites, described above, the
evil effects are nullified and the native and his parents enjoy happiness.
Ch. 91. Remedies for Birth in Eclipses
1-14. The Sage said. O Brahmin! A person, whose birth takes place at the time of solar, or lunar
eclipse, suffers from ailments, distress and poverty and faces danger of death. Therefore I am
going to describe for the benefit of the mankind the remedial measures, required to be
undertaken to nullify the above evil effects. The remedial rites are to be performed in the
following order. The following idols should be got prepared, according to ones means: in gold
an idol of the deity of the Nakshatr, in which the eclipse takes place (regarding deities of
Nakshatras, see notes of verse 18, Ch. 3, Vol. I); in gold an idol of Sürya, if the birth takes place
during solar eclipse; in silver an idol of Candr, if the birth takes place during lunar eclipse; in
lead an idol of Rahu. Besmear a clean spot on the ground (in the house) with cow dung, cover
it with a new (unused) beautiful piece of cloth and install the three idols on it. Make offerings
of the following to the idols: in case of birth during solar eclipse all things dear to Sürya and
red-coloured Akshat (Akshata – rice), red sandal, a garland of red-coloured flowers, red clothes
etc.; in case of birth during a lunar eclipse all things dear to Candr and white sandal, white
flowers, white clothes etc.; for Rahu blackish clothes, blackish flowers etc.; white flowers for the
deity of the Nakshatr, in which the eclipse takes place. The worship should be performed, as
follows: of Sürya with the chanting of Akrishnim etc. Mantra; of Candr with the chanting of
Imadeva etc. Mantra; of Rahu with Durva (a kind of grass) and with the chanting of
Kayanshicatra etc. Mantra. Thereafter Havan should be performed, as follows: with the fuel of
Aak wood pieces for Sürya; with the fuel of Palas tree wood pieces for Candr; with Durva for
Rahu; with Pipal tree wood pieces for the deity of the Nakshatr. Sprinkle the holy water of the
Kalash on the child born (and his parents). Offer worshipful regards to the priest, performing
the remedial rites and lastly feed as many Brahmins, as possible within ones means. By
performance of the remedial rites in the manner described above, evil effects of the
inauspicious birth are wiped and the native enjoys happiness and is blessed with good fortune.
Ch. 92. Remedies from Gandanta Birth
1. The Sage said. O Brahmin! Gandanta is of three kinds, namely of Tithi, Nakshatr and Lagn.
Birth, travelling and performance of auspicious functions, like marriage etc., during Gandanta
are likely to cause death of the person concerned.
2. O Maitreya! The last 2 Ghatikas of Purna Tithi (5th, 10th, 15th) and the first 2 Ghatikas of Nanda
Tithi (1st, 6th, 11th) are known, as Tithi Gandanta.
3. Similarly the last two Ghatikas of Revati and first two Ghatikas of Ashvini, the last two Ghatikas
of Aslesha and first two Ghatikas of Magha and the last two Ghatikas of Jyeshtha and first two
Ghatikas of Mula are known, as Nakshatr Gandanta.
4. The last half Ghatika of Meen and first half Ghatika of Mesh, the last half Ghatika of Kark and
first half Ghatika of Simh, the last half Ghatika of Vrischik and first half Ghatika of Dhanu are
known, as Lagn Gandanta.
5. Amongst these Gandantas the last 6 Ghatikas of Jyeshtha and first 8 Ghatikas of Mula are
known, as Abhukta Mula.
156
6-8. Now I will tell you the remedial measures to be adopted to release the child, born during
Gandanta, from its evil effects. The father should see the child born only on the morning next
to the end of the days of Sutaka, or on any auspicious day after the performance of the
remedial measures. The remedial measures are giving a bullock in charity in the case of Tithi
Gandanta, giving a cow with calf in charity in the case of Nakshatr Gandanta, giving gold in
charity in the case of Lagn Gandanta, performing Abhisheka of the child along with father, if
the birth is in the first part of Gandanta and along with mother, if the birth is in the second part
of Gandanta.
9-11. Performance of Puja on the holy Kalash of the idol of the deities of Tithi (in case of Tithi
Gandanta), Nakshatr (in case of Nakshatr Gandanta) and Lagn (in case of Lagn Gandanta),
made of 16 Masas, 8 Masas, or 4 Masas of gold, as may be possible, followed by Havan and
Abhisheka, according to procedure already described earlier. At the end as many Brahmins, as
may be possible within ones means, should be fed. These remedial measures will ensure long
life, good health and prosperity for the child.
Notes. Unless one is himself fully conversant with the performance of religious rites, the remedies,
recommended in this chapter, earlier and later chapters, should be got performed by and under
the directions of a learned priest, because the full effects will be derived, if the rites are
performed correctly and according to the procedure, prescribed in the religious scriptures on
this subject.
Ch. 93. Remedies for Abhukta Mula Birth
1-2. The Sage Parasara said. The ruling deity of Jyeshtha is Indra and the ruling deity of Mula is
Rakshasa. As both the deities are inimical to each other, this Gandanta is considered, as the
most evil. A boy, or girl, born during the period of Abhukta Mula, should either be abandoned,
or the father should not see the face of the child for 8 years. Now I shall describe the remedial
measures to obtain deliverence from the evil effects of birth during this extremely inauspicious
period.
3-4. In view of the extremely inauspicious effects of birth during Abhukta I shall first describe the
remedial measures to obtain relief from Mula. The religious remedial rites should be
performed after the 12th day after the birth, the next Janm Nakshatr day, or on an auspicious
day, when Candr and the stars are favourable.
5-8. Erect a canopy (Mandap) with four arched gateways, embellished with festoons, on a sacred
spot, besmeared with cow dung paste, to the East, or North of the house. Prepare there a pit
(Kund), or place there a square vessel of clay, or metal for performing Havan. Then, according
to ones means, prepare, or get prepared an idol of Rakshasa of 16, 8, or 4 Masas of gold, as may
be possible within ones means. The idol should be with a horrible-looking face, black in colour,
with two heads, two arms, carrying a sword and a shield and seated on a dead body.
9. In the absence of an idol a piece of gold of the weight, mentioned above, should be used for
worship, as gold is dear to all the deities.
10-20. Thereafter the remedial rites should be performed in the following order. Select a learned
priest to perform the religious rites, according to the prescribed procedure. Install a Kalash and
put in it Panchagavya (five articles, yielded by a cow, namely milk, curd, Ghé, dung and urine),
Shataushadhi and water of the holy river (Ganga etc.). Then install the idol of the Rakshasa of
Mula, facing West, on an earthen pot (Dhata) with one hundred tiny holes. After placing
bamboo leaves on it, perform the worship of the idol by offering it white flowers, sandal and
clothes etc. Also perform worship of its Adhideva Indra and Pratyadhideva Jal. Then perform
Havan to appease the deities. According to ones means, 1008, or 108 oblations should be
offered in the Havan. After this to obtain deliverence from death Mrityunjaya Mantra etc.
should be recited and prayers offered to all the deities for the purpose of Abhisheka. The
father, mother and the child should thereafter take bath from the water of the two Kalashas.
Then the parents, dressed in white clothes and with white sandal paste, besmeared on their
foreheads, should give a cow with calf, as a Dakshina to the chief priest and feed the other
priests and Brahmins, according to ones means. Lastly, after reciting the Yatapapan etc. (see
157
verse 19) Mantra, the father, mother and the child should see the reflection of their faces in the
(melted) Ghé. By the performance of the remedial rites in the manner described all evil effects
of the birth during Abhukta Mula are completely wiped out.
Ch. 94. Remedies from Jyeshtha Gandanta Birth
1-5. The Sage said. O Maitreya! Now I will describe to you the remedial measures to be adopted to
ensure relief from the evil effects of Jyeshtha Gandanta. The erection of a canopy (Mandhup),
installation of Kalash, selection of a priest etc. will be done in the same manner, as has been
recommended for the Abhukta Mula in the previous chapter. In this ceremony Indra will be
the deity-in-chief, Adhideva will be Agni and the Pratyadhideva wi ll be Rakshasa.
6. Then the remedial rites should be performed in the following order. Install on a Kalash, full of
paddy rice, an idol of gold with Indra, seated on Airavat with Vajra Ankusha in his hands.
Perform worship of the chief deity Indra along with that of the Adhideva and the
Pratyadhideva with the recitation of their appropriate Mantras. Perform Havan, Abhisheka
and then feed the Brahmins in accordance with ones means. In addition to the above, after
doing Indrasukta and Mrityunjaya Japas, prayers may be offered to Indra. These measures will
wipe out the evil effects of the Gandanta.
7. In case the performance of remedial rites, described above, is beyond the means of any person,
he should give a cow in charity. This will also appease the deities and promote relief from the
evil effects of the Gandanta. Because the giving of a cow in charity has been considered a
superior remedial measure than giving in charity all the lands, belonging to a person.
8-9. According to prescribed remedial measures, 3 cows are to be given in charity in the case of
Jyeshtha-Mula and Aslesha-Magha Gandantas, 2 cows in Revati-Ashvini Gandantas and 1 cow
in other Gandantas, or in any inauspicious Yog. If cow, or cows are not available, their actual
value should be given in cash to a Brahmin.
10. A girl, born in Jyeshtha Nakshatr, destroys (is the cause of death of) the elder brother of her
husband and a girl, born in fourth quarter of Vishaka Nakshatr, destroys her husbands younger
brother. Therefore a cow should be given in charity at the time of the marriage of such girls to
wipe out the above-mentioned evil effects.
11-13. A boy, or girl, born in the 2nd, 3rd, or 4th quarter of Aslesha Nakshatr, destroys his/her
mother-in-law and a boy, or a girl, born in 1st, 2nd, or 3rd quarter of Mula Nakshatr, becomes the
destroyer of his/her father-in-law. Therefore suitable measures, as may be possible within ones
means, should be taken at the time of the marriage of such boys and girls. There will be no evil
effect, if the husband has no elder brothers.
Ch. 95. Remedies from Birth of a Daughter after Three Sons
1-2. The Sage said. O Brahmin! I will now tell you about other kinds of inauspicious births. The
birth of a daughter after the birth of three sons, or the birth of a son after the birth of three
daughters is ominous for both the maternal and paternal families of such children. Therefore
remedial measures, described below, may be taken to get deliverance from these evil effects.
3-9. The rites should be performed on the morning next to the last day of Sutak, or on any other
auspicious day in the following order. After selecting a priest and some Brahmins to perform
the remedial religious rites, the priest, after paying obeisance to the nine Grahas, should install
four Kalashas on a heap of paddy, place the idols of Brahma, Vishnu, Mahesha and Indra,
made of gold, on them and perform their worship in the prescribed manner. A Brahmin (an
assistant of the priest), after taking bath etc., should recite four Rudra Suktas and the whole of
158
Shanti Sukta. The priest should perform Havan with Samidha, Ghé and sesame seeds 1008, 108,
or 28 times with the recitation of the prescribed Mantras of Brahma, Vishnu, Mahesha and
Indra. Svistkrata and Purnahuti and Abhisheka of the child with his family should be done and
presents in cash should be given to the priest and his assistants, according to ones means. The
Brahmins should be fed. The father and the mother of the child should see their reflections in
the Ghé, kept in a bronze vessel. Lastly grains and clothes should be distributed to the poor and
the needy. By the performance of the above remedial rites the evil effects are wiped out and
the child and his parents etc. enjoy happiness.
Ch. 96. Remedies from Unusual Delivery
1-3. The Sage said. O Brahmin! I will now tell you about inauspicious and unusual deliveries by
women, which are ominous for the village, town and the country. These may be of the
following kinds. Delivery of a child 2, 3, or 4 months earlier, or later from the approximate due
date. Delivery of a child without hands, feet, or any other limbs, without head, or with two
heads. Delivery of an animal-shaped being by a woman, or a human-shaped being by an
animal.
4-5. Deliveries of these kinds by women, or cows etc. in a house are ominous for all the members of
the family, living there. Therefore remedial measures are essential for obtaining relief from
their evil effects. The best remedial measure will be to abandon (turn out from the Bhava) such
women and animals (cows, mares etc.).
6-9. It is considered inauspicious for a girl to become pregnant, or to deliver a child in her 15th, or
16th year from birth. If a cow delivers, when Sürya is in Simh, or a female buffalo delivers, when
Sürya is in Makar, they are disasterous to their owner and the person, who looks after them.
Therefore either such cow, or buffalo should be given away to a Brahmin, or suitable remedial
measures should be taken to escape from the above-mentioned evil effects. The remedial
measures to be adopted are the same, as given in verses 3-9 in Ch. 95.
10. Thus, whenever there is any kind of Aristha, adoption of appropriate remedial measures will
ensure long life, happiness and prosperity for the person concerned.
Chapter 97. Conclusion
1-4. Maharishi Parasara said. O Brahmin! I have described to you the Jyotish Shastra, as narrated
by Lord Brahma to the Sage Narada and by Narada to Shaunaka and other Sages, from whom I
received the knowledge of this Shastra. I have narrated the same Jyotish Shastra, which I learnt
from them. Do not impart the knowledge of this Shastra to one, who is insignificative, slanders,
or calumniates others, nor to one, who is not intelligent, is wicked and unknown to you. Teach
this supreme Vedanga Jyotish Shastra only to one, who is gentle and amiable, devoted, truthful,
brilliant and well known to you.
5-6. Only that person, who possesses adequate knowledge of time and the positions of Grahas and
Nakshatras, can understand this Hora Shastra. Only that person, who has complete knowledge
of the Hora Sastra and who is truthful, can make correct favourable, or unfavourable
predictions.
7. One, who reads, or listens with attention and devotion to this most excellent Hora Shastra,
becomes long-lived and is blessed with increase in his strength, wealth and good reputation
8-9. Thus was narrated by Mahärçi Paräçara to Maitreya this novel Horä Çästra, containing
invaluable and uncommon material from ancient scriptures on Jyotish, for the benefit of the
world at large. Afterwards it came into usage on the earth and received reverence from all.
10-25. In these verses have been described the subject matters of all the chapters, contained in this
book and their importance. This information has been given in detail in the Table of Contents
in Volumes I and II of this book.
Om Tat Sat

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s