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 dispositions. Divine class, sensory organs and the five primordial compounds (space, air, fire, water and earth) are, respectively, from the said three Ahamkaras.

20. Lord 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 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 Science 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.

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 Parashar suggests to be considered.

7. Details (of astronomical nature) of stars have to be understood by general rules, while I narrate to you about the effects of Grahas and 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, Man̄gal, 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 Sūrya, but within 120, she has medium strength. Between 120 to 240 she is very auspicious,( see Atishubhapred). From 240 to 0 she is bereft of strength. This is Yavanas view, vide P. 70 of my English Translation of Saravali. This view is, however, related to 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 Śani 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 (4^th 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.

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, bed-room 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 Mangal 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, 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 2^nd, 4^th, 5^th, 8^th, 9^th and 12^th 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 2^nd, 3^rd, 4^th, 10^th, 11^th, or the 12^th from another, becomes a mutual friend. There is enmity otherwise. (This applies to a given Janm Kundali)

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

59-60. Ratio of Effects. A Grah in exaltation gives fully good effects, while in Mooltrikon it is bereft of its auspicious effects by one fourth. It is half beneficial in its own Bhava. Its beneficence is one fourth in a friendly 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 5^th (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 2^nd, 5^th, 9^th, 4^th, 10^th, or 11^th from the natal Lagn. In other Bhavas Pranapad indicates an inauspicious birth.

Notes. Ardhaprahar, Yamaghantak, Mrityu, Kaal and Gulik are the 5 Kaal Velas, suggested by Maharishi Parashar. The day duration, according to altitude, is divided into eight equal parts. The eighth portion is unlorded. The first portion is allotted to the weekday Lord. Other portions follow in the order of weekday Lords. We consider 5 portions of Grahas, ignoring that of Candr and 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 1/8^th parts are allotted in a different order. The first portion goes to the Grah, ruling the 5^th weekday Lord, counted from the day in question. The others follow in the usual order. Here again, the 8^th 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.

9-9 ½  . 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 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 ｽ. 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 4^th 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 4^th Varna and the West. Its Lord is Çani, Sūryas 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 9^th 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 

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 Sūryas 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ｽ 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 7^th from Varnad will denote the longevity of the spouse, the 11^th longevity of elder brothers and sisters, the 3^rd longevity of younger brothers and sisters, the 5^th the longevity of sons, the 4^th longevity of mother and the 9^th 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 

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 1^st, 5^th and the 9^th 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 9^th thereof and for a Dual Räçi from the 5^th 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 9^th 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 (16^th part of a Räçi, i.e. of 1ｰ5230) are regularly distributed. The presiding deities of these repeat in the order Brahma, Vishnu, Shiva and Sūrya four times in the case of an odd 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 (1/20^th of a Räçi, or 1ｰ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 (1/24^th part of a Räçi, or 1ｰ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, 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, 1/40^th 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 (1/45^th 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 (1/60^th 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 7^th 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

 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 7^th (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 Sūryas 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 7^th 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.

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 9^th 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 4^th of Candr, from Kark Räçi itself and from the 2^nd, 11^th and 9^th from Candr, respectively. Whatever has to be known through Sahaj Bhava, be also analyzed through the 3^rd from Maìgal. The 6^th from Budh be also considered in regard to indications, derivable from Ari Bhava. The 5^th from Guru, the 7^th from Çukr and both the 8^th and 12^th 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 24^th 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 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 Çani, 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 7^th, or the 8^th 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.

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, Sūrya, 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 7^th 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) 23^rd 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 between them, this will cause evils to father. Similarly Candr be considered in respect of mother. Malefics in the 6^th, the 8^th, or the 4^th 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.