Bhåtparäçarahoräçästra
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 transit 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 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 and 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.
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 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ｽ days and Vidasa of 12ｽ 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 other 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.
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.
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, fair-complexioned 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 their 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.
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 parents.
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 (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 9th 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 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 this 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. 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 9th.
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 Man̄gal, 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 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 7th 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 hard-working. 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.
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 8th 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 8th 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 Man̄gal 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 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 poverty-stricken 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.
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.
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 good-looking, 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.