Hora Sara

of Prithuyasas

son of Varah Mihira

Chapter 1.

Rāśi Vibhaga

There flourishes the divine Sūrya, the lord of the day, who is the sole cause and the soul of the Universe, who illumines all the worlds, and who daily brings Creation, Destruction and Protection.
The time measured from a second (required for winking the eye once) up to a year and the duration of each (zodiacal) Rāśi have been explained along with astronomical calculations and characteristics of the Grahas. In the section of Horoscopy the various Dasha divisions have been dealt with. But those with lesser understanding capacity need more scientific explanation, as they cannot grasp all (from Brihat Jataka).

Notes. This implies, that the present work has simplified explanations based on Brihat Jataka. Further additions are made by the author so an average student can grasp more.
In order, that the effects, which were declared by the old masters, who were able to predict the future accurately, are clarified lucidly, I shall state the gist of the ocean of Horary Science.

    The names of the twelve Rāśis are Mesh, Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh and Meen in their order.
    The Rāśi Kanya is described, as a virgin seated in a boat with fire and corn in her hands. Tula is represented by a man holding scales (balance), while Meen resembles a pair of fish. The Rāśi Makar is a deer-faced crocodile, while Dhanu looks like a man holding a bow and having a hip, like that of a horse. The Rāśis Mesh, Vrishabh, Simh, Kark and Vrischik, respectively, have the forms of a ram, ox, lion, crab and scorpion, true to their (Sanskrit) names. Mithun is imagined to be a combination of a male and a female (a couple) holding a staff and lute, respectively.
    Vrischik, Meen, Makar and Kark are watery Rāśis. Tula, Kumbh, Vrishabh and Kanya are water resorter Rāśis. Remaining Rāśis are land resorters. Simh’s abode is mountain’s caves. The habitations for Mesh, Tula, Mithun and Dhanu are in their order plateau, city, village and warfield.
    The Rāśis Kark, Vrischik and Meen are reptile Rāśis, especially Vrischik, the scorpion Rāśi. Quadruped Rāśis are the second half of Dhanu, the first half of Makar, the whole portions of Mesh, Vrishabh and Simh. Biped, or human Rāśis are Kumbh, Mithun, Tula, Kanya and the first 15 degrees of Dhanu.
    The biped Rāśis are strong, when they house Lagn. Similarly strong are the quadruped Rāśis holding Karm Bhava, the reptile Rāśis having Yuvati and the watery Rāśis, if resided by Bandhu.
    Two and a quarter of Nakshatras make one Rasi. Each of the 12 Rāśis is constituted by two and quarter of Nakshatras, or nine quarters with Ashvini in the start in Mesh and Revati at the end in Meen.
    One Ghatik each at the junctions of Revati-Ashvini, Aslesha-Magha and Jyeshtha-Mul is called Gandantha. This evil period rules for four years; some say for six years.Notes: According to Kasinatha’s Lagnacandrika the first three Ghatis of Mul, Magha and Ashvini are cal]ed Ganda Nadika. Simi]ar]y the ending five Ghatis of each of Jyeshtha, Aslesha and Revati. Donation of ghee filled bronze vessel, black cow and gold are suggested to overcome the evil of this Gandanadika. (See Slokas 89-92 of Ch. I of Lagnacandrika) Saravali simply says, that the ending portions of Kark, Meen and Vrischik are called Gandantha. Also see Phala Deepika Ch. I, Sloka 4, which calls such portion, as Bhasandhi. For more information, please see Balabhadra’sHoraRatna, Ch.II. The effects of Gandantha may be seen in Ch. V. of the present work.
    The first Navamshas of the 12 Rasis from Mesh onwards are, respectively, Mesh, Makar, Tula and Kark, repeating again twice. The rulers of the Navamshas are the same, as the Rāśi lords. The Dwadashamshas begin from the same Rāśi. The lords of Dreshkanas for each Rāśi are in their respective order: the lord of the same Rāśi, the 5^th lord there of and the 9^th lord there of.
    The Trimshamsh degrees allotted to Man̄gal, Śani, Guru, Budh and Śukr are 5, 5, 8, 7 and 5, respectively, in odd Rāśis. The reverse is true in even Rāśis, (i.e. 5, 7, 8, 5 and 5, respectively).

Notes. The division of Trimshamsh will be more useful to assess the disposition of a female, her luck etc. These have been elaborately dealt with in Ch. 25.

The Rāśis Mesh, Vrishabh, Dhanu, Makar and Kark ascend with hinder part and are known to be strong between sunset and sunrise. The Rāśi Meen rises with its face in opposite direction (in both ways) and is strong in twilight and the rest without Mithun rise with their heads and are strong during the day. All the Rāśis are strong, if they recveive a drsihti from their own lords, or from Budh, or from Guru.

Notes: Brihat Jataka says, that Kark is a day Rāśi and Mithun is a night Rāśi. Also see Sloka 14 of Ch. I of Jataka Parijata and Sloka 13, Ch. 7 of Sanketa Nidhi for details of night Rāśis and day Rāśis

The 12 Rāśis follow classified, as male and female one after the other. These are also known, as movable, fixed and dual Rāśis in their respective order, thus repeated four times from Mesh onward.

Notes: The Rāśis Mesh, Mithun, Simh, Tula, Dhanu and Kumbh are male. The rest are female. Mesh, Kark, Tula and Makar are movable Rāśis. Vrishabh, Simh, Vrischik and Kumbh are fixed Rāśis. The rest are dual Rāśis.
Notes: The 5^th and the 9^th form a Rāśi are called its Konas. The Kshatriya Rāśis are: Mesh, Simh and Dhanu. Brahmin Rāśis are: Kark, Vrischik and Meen. Vaisya Rāśis are: Mithun, Tula and Kumbh. Sudra Rāśis are: Vrishabh, Kanya and Makar. These divisions can be used profitably in Prashn, also.

Face, neck, arms, heart, stomach, (waist/hips), groins, private parts, thighs, knees, shanks and feet are, respectively, assigned to the twelve Rāśis commencing from Mesh.
For a native, the twelve limbs mentioned above are to be counted from Lagna onwards.

The following 12 colours are assigned to the 12 Rāśis in their order: red, white, green, pink, brown, grey, variegated, black, golden, yellow, variegated and thick brown.

Meen and Mesh are of short ascension. Crooked are Vrishabh and Kumbh. Long ascension Rāśis are Makar, Mithun, Kark and Dhanu. The rest are of medium length.

Notes: These can be used particularly to assess the form of a person. If he has Makar on the second house, his face will be long. Suppose Meen, or Mesh ascends, the person will be short statured.

Scholars have given various names to Mesh etc. Among them, "Ali" indicates Vrischik, while "Vanagiri" Simh.
The twelve Bhavas from Lagn are, respectively, called as: Tanu, Dhan (Artha), Sahaj, Bandhu, Putr, Ari, Yuvati (Kalatra), Randhr (Nidhana), Dharm, Karm (Kriya), Labh (Aya) and Vyaya (Vigama).

Notes: The meanings of the 12 synonyms given above are: body, wealth, co-born, relatives, children, enemies, wife, death, righteousness, or good work (one of the four ends of human existence), action, income and loss. Vigama apart from meaning loss, also means death, or departure. The 12^th being the terminal house of the horoscope is related to one’s departure from the world.

Kendr, Panaphara and Apoklima divide the 12 houses in three groups. Kendras are Tanu, Bandhu, Yuvati and Karm Bhava. Dhan, Putr, Randhr and Labh Bhava are called Panapharas. The Apoklimas are Sahaj, Ari, Dharm and Vyaya Bhavas.

Notes: Panapharas are the next Bhavas to Kendras, while Apoklimas are the next ones to Panapharas.
Kantaka and Chatushtaya are the other names given to Kendras (angles), while Charama means Apoklima. Madhya Kendr is Panaphara.
    Bandhu and Randhr Bhava are known, as Chaturasra. Ari and Labh Bhava are otherwise called Shatkona. Sahaj, Ari, Karm and Labh Bhava are known, as Upachayas.
Alternative names given to Yuvati Bhava are: Jamitra, Asta Bhavana, Dyuna, Kama and Chitha. Sahaj Bhava is called Duschikya, Sahaj and Vikrama.
    Aspada (place), Ajna (command), Karma (livelihood), Meshurana and Kha-Madhya (zenith point of the firmament) are all identical with Karm Bhava. Bandhu Bhava is called Hibuka, Sukh (happiness), Vesma (residence), Pathala (underworld), Vari (water) and Bandhu (relatives).
    Trikon, or Kon notes Putr and Dharm Bhava, while Tritrikon (Kon of the Kon) indicates Dharm Bhava only. The other names given to Dharm Bhava are: Bhagya, Guru and Subh.

Notes. According to some Jyotishis, Lagn is also to be considered, as a Kon, apart from being a Kendr. However, Phala Deepika Ch I, Sloka 17 and 18 list 1, 4, 7 and 10, as Kendras and specifically mention, that the 5^th and the 9^th are Konas. Same view is found in Brihat Jataka (Ch. I), Saravali (Ch. I, Sloka 27, Lagnachandika (Ch. I, Sloka 6), Jataka Tatwa (Ch. I, Rule 27 and Jataka Parijata (Ch. I). Thus from these references, only the 5^th and the 9^th are called Konas and Tanu Bhava is not.
Vyaya Bhava is called, as Rippha, Lopa (void) and Vyaya (loss), while Dhan Bhava is termed, as Vitta (wealth), Kutumba (family), Vak (speech) and Magala (auspiciousness).
Randhr Nidhana (death), Vinasa (destruction) and Dukh (grief) are the other identifications of Randhr Bhava. All the names Riksha, Bhava, Kshetra, Rāśi mean one and the same thing.

Notes. Bhav also means Rāśi (Brihat Jataka, Ch. I, Sloka 6).

Udaya (rising), Prag Lagn (the point rising in the east), Lekha and Hora are the other names given to Lagna. The various names, as enumerated for the Rāśis are given by the ancient preceptors.
Hora means also half of a Rāśi. Lalata Rekh. (the 1ine on the forehead, or Brahma Lipi) also indicates Hora. Some Jyotishis depend on the Hora for the knowledge of future.

Notes: The word Kal indicates the present, past and future, as known by Trikala.

Thus ends the 1^st Ch. entitled Rāśi Vibhaga in Horāsāra of Prithuyasas, son of Varah Mihira.

Chapter 2.

Grah Lakshanas

The lords of the 12 Rāśis and that of the 12 Navamashas with the same identity are: Man̄gal, Śukr, Budh, Candr, Sūrya, Budh, Śukr, Man̄gal, Guru, Śani, Śani and Guru. The lords of the Horas in odd Rāśis are Sūrya and Candr, while the reverse is true in the case of even Rāśis. The lords of the four directions, viz. East, South, West and North are Mesh, Vrishabh, Mithun and Kark, respectively, with their Konas repeating again in the same order.

Notes: Each Rāśi is divided in two equal parts of 15 degrees. The first 15 degrees of odd Rāśis are ruled by Sūrya and called Solar half. The second 15 degrees are ruled by Candr and called Lunar half. In the case of even Rāśi, the arrangement is reversed. As regards directions, these are clear for Rāśis. See planetary rulerships of the directions, as under: Sūrya, Śani, Śukr, Candr, Man̄gal, Budh, Rahu, Guru; East, West, South East, North West, South, North, South West and North East, respectively, (as per Brihat Jataka, Ch. II, Sloka 6 and my English translation of Saravali).
These can be profitably used in Horary Astrology also. In this context, C. G. Rajan’s Tamil translation of Parasara Hora and Prasna Marga, Slokas 7 to 9 in Ch. II have the following account: Mesh-Vrishabh East, Kark-Simh South, Tula-Vrischik West, Kumbh-Meen North, Mithun South East, Kanya South East, Dhanu North West, Meen North East.
The exaltation Bhavas for the (seven) Grahas from Sūrya onwards are: Mesh, Vrishabh, Makar, Kanya, Kark, Meen and Tula. In these Bhavas, the respective Grahas have the highest exaltation points at 10^th, 3^rd, 28^th, 15^th, 5^th, 27^th and the 20^th degrees. The seventh Rāśi from the exaltation Rāśi is the Rāśi of fall, or depression for the respective Grah and similar degree is the point of deepest fall.

Notes: These can be tabulated thus: (Grah, Deep exaltation Rāśi and degree, Deep fall Rāśi and degree); Sūrya, Mesh, 10, Tula, 10; Candr, Vrishabh, 3, Vrischik, 3; Man̄gal, Makar, 28, Kark, 28; Budh, Kanya, 15, Meen, 15; Guru, Kark, 5, Makar, 5; Śukr, Meen, 27, Kanya, 27; Śani, Tula, 20, Mesh, 20.
For Rahu and Ketu, please see notes Sloka 8 of this Ch..
    In Kanya, the portion of 5 degrees following the exaltation zone (i. e. from 15 1’ to 20") is Multrikon for Budh and from 20 degrees onwards it is to be treated, as his Swakshetr. Thus it has a triple role for Budh.
    The first three degrees of Vrishabh are Candr’s exaltation portion, while the rest is her Multrikon. For Śukr up to 20 degrees in Tula are her Multrikon and the rest is her own Bhava, (i.e. Swakshetr).
    The first twenty degrees of Simh is Sūrya’s Multrikon. The remaining portion is his own Bhava. Śani has the same arrangement in the Rāśi Kumbh, as Sūrya has in Simh.
    It is Multrikon upto twelve degrees in Mesh for Man̄gal, while rest is his Swakshetr. For Guru, the first five degrees in Dhanu are Multrikon and the rest is Swakshetr.

Notes: Readers are referred to Saravali (Ch. 3) for Multrikon, Swakshetr, Deep exaltation etc.

As Rahu, Ketu have not been dealt with, I give below some information in this regard: Vriddha Samhita and Jyotishamrita state, that Kumbh and Vrischik are owned by Rahu and Ketu in their order. Veemesaram, a Tamil work calls Kumbh, as Rahu’s own Bhava, but nothing is allotted to Ketu. Both are exalted in Vrischik and are in fall in Vrishabh, as per Jatakalankaram (Tamil) and Veemesaram. Jatakachintamani agrees with this, only for Rahu, while it mentions, that Ketu is exalted in Mithun and is in fall in Dhanu. Syama Sangraham says, that Mithun and Dhanu are exaltation and Neech for Rahu and the reverse is true for Ketu. Sarvartha Chintamani gives Vrishabh-Vrischik, as exaltation and debilitation for Rahu and Vrischik Vrishabh, as exaltation and debilitation for Ketu. Bhavartha Ratnakara states, that Rahu is exalted in Vrishabh and Ketu in Vrischik and Rahu has Mithun and Kark, as his Multrikonas, while Ketu’s Multrikonas are Dhanu and Makar. Also see Uttara Kalamrita, Slokas 19-20 of Ch. IV, for more information. There are, thus, varied views in this regard.
Take the Multrikon Bhava of a Grah. The lords of the 3^rd, the 6^th, the 7^th, the 10^th and the 11^th from that Bhava are inimical to that Grah. This rule does not apply, if the said Bhava happens to be the exaltation Bhava. The rulers of other Bhavas than the ones mentioned above are friendly. There are three kinds of relationships of Grahas, viz. friendly, inimical and neutral.

Notes: For example, Man̄gal has his Multrikon in Mesh. The 10^th from there is his exaltation Bhava. Hence, Śani is neutral to Man̄gal. Also see Phala Deepika, Ch. 2, Sloka 21.

There is temporary friendship between Grahas, if they are mutually in the 3^rd and the 11^th, or the 12^th and the 2^nd, or the 4^th and the 10^th.
The eight quarters commencing from the East are serially lorded by Sūrya, Śukr, Man̄gal, Rahu, Śani, Candr, Budh and Guru. These quarters have strength at all times.

Notes: See note given under Sloka 2 of Ch. II for details of directions with reference to Rāśis.

The Grahas cast full Drishti on the 7^th from their position. The Drishti is 3/4^th on the 4^th and the 8^th Bhavas. It is only half on the 5^th and the 9^th Bhavas. A quarter glance is made on the 3^rd and the 10^th Bhavas. From Sūrya onwards, the Grahas have rays thus: 20, 8, 10, 10, 12, 14 and 16. The 12 Rāśi possess the same rays, as their lords do.

Notes: Man̄gal has special full Drishti on the 4^th and the 8^th, Guru can effectively lend full Drishti on the 5^th and the 9^th, while Śani can give a full Drishti to the 3^rd and the 10^th Bhavas. These are additional Drishtis allotted to these three Grahas. For more information, refer to Ch. II of Jataka Parijata and S. 14 of Ch. II Brihat Jataka.

Sūrya, Guru and Man̄gal are masculine Grahas, while Rahu, Śukr and Candr belong to female group. Śani and Budh are eunuchs.

Notes: Ketu is also a eunuch, as per Phala Deepika, Ch. 2, Sloka 27.

    Brahmins are presided by Guru and Śukr. The royal lot is ruled by Man̄gal. Candr is Vaisya. Budh is of mixed breed. Śani is considered to be a Sudra (4^th caste), while Rahu is an outcaste (5^th caste). Rahu, Śani, Ketu, Sūrya, Man̄gal and the dark fortnight Candr are malefics. Budh, Guru, Śukr and waxing Candr are said to be benefics. Budh and Śukr have Rajo Gun, while Guru, Sūrya and Candr are Sattvic Grahas. Man̄gal, Śani and Rahu possess Tamo Gun. These qualities are reflected in their actions. The following humours are peculiar to the respective Grahas: Bile Sūrya and Man̄gal, Wind Candr and Śani, Wind PhlegmŚukr and Candr, Budh has a mixture of the three humours.
    Sūrya is of dark red colour. Candr is white. Deep red is the complexion of Maìgal, while Budh is of green grass colour. Guru is golden yellowish. Śukr is whitish. Śani’s colour is blue mixed with black.
    Mandi, the son of Śani, has many colours. Rahu’s colour is dark collyrium (blue mix). Although the Rāśis have pleasing colours, these are changed according to the occupants.
    Should a Grah be alone in its own Rāśi, or Navamsh, the effects revealed are according to its nature. This is true, when it does not receive a Drishti from, or is not yuti with others. If it be in other’s Bhava, or receives a Drishti from, or is yuti with others, the results are influenced accordingly.
    Sūrya’s body is square; his eyes are pink in colour and he has sparse hair on his body and head. He does not live for a long time in one place. He is of lazy disposition. His knees are weak. He has pleasing face and delivers pleasing speech.

Notes: He has stout legs (Saravali). Dasadhyayi suggests, that these can be profitably used in regard to diseases in Prashn: Sūrya causes damage to eyes, loss of hair and thirst, fever etc. by bilious temperament. See Phala Deepika, Ch. II, Sloka 8, for more information.

Candr is tall, tender-natured, brilliant in mental disposition, kind, skilled in policy, or politics and has mixed humour of wind and bile. She wears white robes and ornaments. Her body resembles a well-drawn circle. (Imagine the full Candr, which is a perfect circle).

Notes: According to Phala Deepika, she has a mix of both youth and old age. She is mainly phlegmatic. She does not have much hair. Vide Saravali, Candr is fickleminded, phlegmatic and rheumatic in constitution.

Maìgal is unsteady in mind. He is capable of wounding. He has blood-reddish eyes. He is bilious and depicted with fire and arms. His voice is rough. His belly is depressed. He is modest.

Notes: Man̄gal is young. He has curly and shining hair. He is liberal. He rules marrow of the bones. (P- D- Ch. II). According to Saravali, Maìgal is short in stature, has green eyes, ever ready for quarrels.

Budh’s eyes are dark. He is well-versed in politics (or in policy-making), is of medium height, sometimes firm and sometimes unsteady, jolly natured, in touch with all kinds of news, witty, scholarly and has the composition mixed with the three humours (i. e. bile, phlegm and wind).

Notes: See Phala Deepika, Ch. II: Sloka 11. Budh rules skin and is full of veins, arteries and nerves. He has an even body. According to Dasadhyayi, he is sweet spoken, but stammering in speech.

Guru has stout and tall body; his eyes are neither big nor small, he is intelligent, well-versed in politics, or policy making has prominent bilious composition, is a very eloquent speaker, wears yellow apparels and jewels and is of noble disposition.

Notes: Guru’s voice resembles that of a lion. He has broad green eyes. He is mentally steady. He has a fleshy body, (Saravali, Ch. 4). According to Dasadhyayi, he is of virtuous disposition.
The body of Śukr is very bright. He is fortunate, windy and bilious in composition, broad-minded, stout bodied, has a tendency to submit to women, has crooked eyes and is of deceiving nature.

Notes: Śukr has a lustrous body. He is intelligent, broad minded, broad eyed, passionate etc. (Saravali). According to Phala Deepika, Ch. 11, Sloka 13, Śukr has stout body, broad eyes, wind and phlegm in constitution. He has achieved seminal growth.
Śani has hard nails, teeth and hair. He is deceptive. He has long hands and feet. His constitution is bilious. He has prominent veins, is indolent and peaceless.

Notes: Śani is lame, has deeply depressed eyes and is lazy. He rules muscles. He has an emaciated body. (Phala Deepika).

For description of Grahas, also refer to Jataka Parijata Ch. II.
Maìgal resembles a boy in appearance, while Budh looks young. The age of Guru is 30, that of Śukr is 16, that of Sūrya is 50 and that of Candr is 70. Rahu is 100.

Notes: Similar view is found in Sloka 14, Ch. II of Jataka Parijata and in which it is additionally stated, that Ketu is also 100. According to Phala Deepika, Maìgal is 16, while Budh is 20.

The general rule is, that a person acquires the nature and appearance of the strongest Grah at the moment of birth.

Notes: The strongest Grah is the one, that has the highest rupas in Shad Bal. It should be equally good in the 16 Varg Scheme.
Aditya, Arka, Ravi, Bhanu, Bhaskara. Divakara, Marthanda, Savita, Sūrya, Teekshnamsu and Ina are the other names denoting Sūrya.

Notes: As Divakara, Sūrya causes the day. He is Teekshnamsu, as he has warm rays.

See Slokas 3 and 4 of Ch. II of Jataka Parijata for various names given to various Grahas.
Sasi, Sasanka, Vidhu, Soma, Nisakara, Seethamsu, Udunatha and Indu are synonyms of Candr.

Notes: Candr is Nisakara, as she causes the night. She is Seetamsu, as her rays are cool and pleasant. The name Udunatha is given to Candr because Candr married the 27 Nakshatras.
The Grah Man̄gal is otherwise called Aara, Vakra, Maheeja Rudhira, Rakta, Angaraka and Krudradrik.

Budh’s other names are: Saumya, Vid, Jna, Somaja, Bodhana, Kumar and Vidhusuta.

Notes: Budh is Candr’s son and hence known, as Somaja and Vidhusuta.
    Guru’s synonyms are: Jeeva, Angirasa, Suraguru, Mantri Vachaspati, Arya, Brihaspati, Suri and Vageesh.
    Śukr is called Bhrigu, Bhrigusuta, Ahpujit, Sita, Usanas, Vaitya Pujya, Kavya and Kavi.
    Kona, Manda, Sani, Krishn, Sūrya Putr, Yama, Pangu, Sanaischara, Sauri, Kala and Chayasuta: these are other names,   by which Śani is called.
    Rahu is indicated, as Tamas, Asura, Swarbhanu, Vidhuntuda, Pata, Sainhikeya, Bhujanga and Ahi.
    Ketu is called Sikhin, Dhvaja, Dhum, Mrityu Putr and Anala.
    These different names (as in the above s]okas) have been given to various Grahas by the scholars of olden days.

Notes: Balbhadra in his Hora Ratna, quotes Suka Jataka in this context, giving various names to Grahas, as under: (the day), Tamohanta (destoryer of darkness), Dinakarta (cause of the day) and Dinamani; Ratrisa, Sasi and Kumudinipathi; Kruradhrik (inauspicious in aspect) and Krurakrit (evil doer); Prabhasuta; Sūryau and Brihaspati; Daityapujya, Kaama and Kavi; Sanaischara, Sauri and Chayasuta; Sainhikeya, Bhujanga and Bhujaga; course reads, as Dhumra and Anala in Balabhadra’s.
Please also see Sarvarthachintamani (Ch. I) and Jataka Parijata (Ch. II) for more such information in this regard.
This information is supposed to help one to easily interpret Sanskrit names, given to different Grahas in different contexts by different texts.

Thus ends the 2^nd Chapter, entitled "Grah Lakshanas", in Horashara of Prithuyasas, son of Varah Mihira.

Chapter 3.

Evaluation of Strengths of Grahas

Sūrya has strength in his Uttarayana (northerly) course, when he occupies his own Rāśi, exaltation Rāśi, Navamsh, Dreshkan, or Hora and on Sunday. In a friendly Rāśi, he has medium strength. He is strong in the initial part of a Rāśi; weak in the end and moderately strong in the middle. He is devoid of strength during twilights and eclipses.

Notes: The Shad Bal of a Grah should essentially be encouraging in order, that good results are achieved.

Sūrya is strong in his exaltation Rāśi, in Simh, in own Dreshkan, solar Hora, on Sunday, while in northern declination, while entering in a Rāśi, in the middle portion of the day, in friendly Amshas and in Karm Bhava from Lagn. (Jataka Parijata Ch. II)
Candr has strength in Vrishabh and, when in her southerly course. She is strong in her Rāśi, in Hora, during the night, in her own Navamsh, on Monday and in her own Dreshkan. She is said to possess medium strength in the first ten days of the bright half, exceedingly strong during the next ten days and weak during the remaining ten days. Should Candr be in the north of the Grahas, in clockwise motion around the Grahas, yuti with, or in Drishti to benefics, she gets strength. She is weak in the initial portion of a Rāśi, has medium strength in the middle portion and is strong in the last part. The Full Candr is strong in all Rāśis.

Notes: See Jataka Parijata, Ch. II. Candr is strong in Kark and Vrishabh, on Monday, in her own Dreshkan and Navamsh, at the end of a Rāśi, when receiving a Drishti from benefics, in Bandhu Bhava in the case of a night birth and in her southerly course. The Full Moon, if not occupying any kind of Sandhis (i. e. Rāśi Sandhi, Nakshatr Sandhi, Lagn Sandhi etc.), be strong and receiving a Drishti from other Grahas, makes the native a king.
Man̄gal is strong, when he wins a war between Grahas, while in retrograde motion, when brilliant (i. e. not combust), when in Makar, Kumbh, Meen, in his southerly course, during night, in his own Amsh, in his own Rāśi, on Tuesday and in the Dreshkan ruled by him. He has full strength, when on the meridian, or Karm Bhava. He is strong in the beginning of a Rāśi, weak in the middle portion and moderately strong at the end.

Notes: Man̄gal is strong on Tuesday, in his own Amsh, in Dreshkan Meen, Vrischik, Kumbh, Makar and Mesh, during nights, in the south (Karm Bhava), in his retrograde motion, in the initial portion of a Rāśi and in Kark. (See Jataka Parijata. Ch. Il)
Man̄gal is strong even in his enemy’s Bhava. See "Bhaumarige Va Bali" (Uttara Kalamrita).
Budh regains strength, as soon as he is past the combustion belt. He is strong in Dhanu, in Kanya and in Mithun, as Rāśi, or Navamsh and by day and night. He is also strong in his retrograde motion except, when eclipsed by Sūrya. Budh is moderately good, exceedingly strong and weak, respectively, in the first, second and third portions of a Rāśi. He is strong in his own Dreshkan and in Mithun.

Notes: Jatak Parijata in its Ch. II has the following in this respect: Budh is strong in Kanya, Mithun, on Wednesday, in Dhanu, but not joining Sūrya; in day and night, in his own Vargasand in Lagn coinciding with the middle of a Rāśi. Guru is exceedingly strong in Dhanu, Meen, Kark, Vrischik and during the time preceding mid day, in his northerly course, in his own Dreshkan, in his own Amsh and, when he succeeds in battle between Grahas. He has medium strength in the initial part of a Rāśi, is quite strong in the middle and weak at the end. He is considered to be strong in retrograde motion in all Rāśis except in the Rāśi Makar, where he is in fall. Notes: Guru is strong in Meen, Vrischik, Dhanu, Kark, own Vargas, mid-day, his northerly declination, middle of a Rāśi and Kumbh and he is strong even in his fall. He gives plenty of money, if in Lagn, or in Karm Bhava. (Jatak Parijata, Ch. II). Guru in Kumbh gives the same results, as in Kark (Brihat Jataka, Ch. XVIII, Sloka 13) and hence is considered equally strong in Kumbh, as in Kark.
While some say, that a debilitated Grah in retrograde motion is equal to its being in exaltation, our author does not subscribe to such view, as is evident from this Sloka.
Śukr has strength, if he occupies Sahaj, Ari, or Vyaya Bhava form Lagn. He is also strong, when in retrograde motion, when ahead of Sūrya, during the portion of the day, that follows mid-day, when in exaltation Rāśi and in the north of Grahas. Śukr has no strength in the initial portion of a Rāśi, but has it in the middle, while at the end of a Rāśi, he is only of medium strength. He is also strong in the company of Candr, or, when victorious in war between Grahas.

Notes: Śukr is strong in his exaltation Rāśi, his own Vargas, on Friday, in the middle of a Rāśi, in Ari, Vyaya, Sahaj, Bandhu Bhava, in the last third part of day time, when victorious in war, whileyuti with Candr, in retrograde motion and, while ahead of Sūrya. (Jataka Parijata Ch. II)
Śani is strong during the dark fortnight and also from sunset to sunrise. He has strength, when in retrograde motion, also, when in Makar, Kumbh, Tula and in southerly course. Similar is the case with Śani in the rising Rāśi, in his slow movement and, when successful in war between Grahas. He is weak in the in first portion of a Rāśi, moderately strong in the middle portion and strong at the end. But, some say he is strong in all places.

Notes: According to Jataka Parijata Ch. II, Śani is strong in Tula, his own Rāśi, in Yuvati Bhava, in southerly course, in own Dreshkan, on Saturday, in the end of a Rāśi, in war between Grahas, in the dark half and in retrograde motion.
Rahu is said to be strong, when posited in Mesh, Vrishabh, Kark, Vrischik, or Kumbh, or, when yuti with Sūrya, or Candr, during Parivesh and at the end of a Rāśi i. e., when he starts his journey in a Rāśi).

Notes: Rahu is strong in Mesh, Kanya, Vrishabh, Vrischik and Kumbh. He is also strong in Karm Bhava. (Jataka Parijata Ch. II)
Ketu has strength in the second portion of Dhanu. He is also strong in Meen, Kanya and Vrishabh and in night, or, when a rainbow, or a meteor is noticed.

Notes: Ketu is strong in Kanya, Meen, Vrishabh and Dhanu and, when a rainbow, or a meteor is noticed (Jatak Parijata).
The Rāśis Mesh, Simh, Dhanu and Meen give strength to Sūrya, if they happen to rise, or be on the meridian simultaneously. In other Bhavas, he is weak.

Notes: Should Sūrya be in the said Bhavas, which happen to be Lagn, or Karm Bhava, he is strong. In other Bhavas, as Lagn, or Karm Bhava, he is not so good.
Slokas 20 to 29 deal with the strength of the Grahas ih the various Rāśis, which should simultaneously be that particular Bhava in the Kundali.
Candr is strong, if she is in Mithun, Kanya, or Dhanu coinciding with Lagn. She is strong in Yuvati Bhava, if it is Meen, or the first half of Dhanu. If she is in Vrishabh, or in the latter half of Dhanu, as Yuvati Bhava, or Karm Bhava, as the case may be, she is strong. Similarly, when in Kark, or in Mithun, as Bandhu Bhava, she has strength.

Notes: For Kanya Lagn, Candr in Yuvati Bhava in Meen, or for Vrischik Lagn in Vrishabh in Yuvati Bhava, for Mithun Lagn, in Yuvati Bhava in the first half of Dhanu, for Meen in Bandhu Bhava in Kark, is said to possess strength.
Man̄gal is strong in Lagn identical with Kumbh, or in Yuvati Bhava, if it is Kark, or Vrischik. He is strong in Karm Bhava in the first half of Makar, or in Mithun and in Bandhu Bhava, if in the second half of Dhanu. He is similarly strong, when his brightness is not obscured, or, when he is in Dharm in his own Bhava.

Notes: Maìgal, though in fall in Kark, is good in Yuvati Bhava in the case of Makar natives. Should he in such a case join Śani, he blesses the subject with a beautiful and chaste wife. Further, Bandhu and Yuvati Bhava placement of Maìgal, as per the above Sloka shall not give rise to Kuja dosha. For Simh and Meen Lagnas, the Grah is good in Dharm Bhava and will not cause bad effects for the father of the native
Budh is strong in Lagn, if in Makar, Simh, or Kark. He is also strong in his own divisions. Should Dhanu hold Budh in Bandhu Bhava, then too he is strong. Similarly in Vrishabh, as Yuvati Bhava, or in Meen, as Karm Bhava.

Notes: Should Makar be Lagn and be occupied by Budh, his blemish of Ari’s lordship is mitigated and simi]arly Vyaya’s lordship, if in Kark Lagn. For Mithun Lagn, though he will be fall in Karm Bhava, he will prove auspicious.
Guru has strength in Simh, Vrishabh, Mesh, Dhanu, Vrischik and Meen, if one of these happens to be Lagn, or Bandhu, or Karm Bhava of the horoscope. Otherwise he is weak.

Notes: Guru rules Randhr Bhava for Vrishabh Lagn. Hence, he is adverse for longevity, if he is in Vrishabh, when it rises in the horoscope. In such circumstances, Śani should be strong lest the native is short lived. Or otherwise, Śukr should be stronger than Guru.
Dr. B.V. Raman, a powerful Jyotishi has Guru in Karm Bhava in Vrischik.
Śukr possesses strength in Simh, Mesh. Kumbh and Vrischik, if these happen to be Lagn; similarly in Yuvati Bhava, if at the end of Dhanu, or in (the whole of) Vrischik. He is strong in the first half of Dhanu in Karm Bhava. Karm Bhava position in Meen, Simh, or Vrischik is also good. He is strong also in Bandhu Bhava in the second half of Makar. He is strong, if he wins in a war between Grahas.
Śani is strong in Kumbh, or Tula, if they happen to rise, or be Bandhu Bhava. Similarly he is strong in Karm Bhava in Simh, or in Yuvati Bhava in a Rāśi, that does not rise with hind part.

Notes: The risings of Rāśis have already been explained in the opening Chapter. Now, I give below the details of Grahodaya, or risings of Grahas: 1) Sūrya, Rahu, Man̄gal and Śani rise with hind part and hence called Prishtodaya Grahas. 2) Candr, Śukr and Budh rise with their heads and hence called Shirshodaya Grahas. 3) Guru rises in both ways and hence Ubhayodaya Grah.
The Dasha of a Grah in that particular class of Rāśi will be beneficial. Suppose a Grah, that rises with its head is in a Shirshodaya Rāśi, then the Dasha concerned will be auspicious.
Śani is strong, if he is in Tula Lagn; see notes under previous Sloka.
Budh and Guru in Lagn, Candr and Śukr in Bandhu Bhava, Sūrya and Man̄gal in Karm Bhava and Śani in Yuvati Bhava enjoy Dig Bal, or directional strength. According to Yavanas, all the Grahas are devoid of strength in Apoklima Bhavas (Sahaj, Ari, Dharm and Vyaya Bhava), have medium strength in Panaphara (Dhan, Putr, Randhr and Labh Bhava) and are strong in Kendras (Tanu, Bandhu, Yuvati and Karm Bhava).

Notes: Directional strength makes a Grah confer good results during its Dasha Bhuktis. In the opposite Bhava with reference to such Rāśis, the Grah has no Dig Bal. For example, Sūrya has Dig Bal in Karm Bhava. Should he be in Bandhu Bhava, his Dig Bal is nil. For full details on such calculations, please see Dr. B. V. Raman’s Graha and Bhava Balas, or Sripathi Paddhati, English translation by Shri V. S. Shastry.
The strength of Maìgal is double of Śani’s. Budh is four times stronger than Budh. Guru is eight times stronger than Budh. Śukr has eight times more strength than that of Guru. Candr is sixteen times stronger than Śukr, Sūrya has twice the strength of Candr and Rahu’s strength is twice of Sūrya’s and hence Rahu is the strongest of the Grahas.
Should Sūrya and Candr be exceedingly strong, all other Grahas, though weak, will yield good effects in their periods.

Notes: The strength of Sūrya is the most important factor to lend strength to the entire natus. Sūrya singly in deep fall, even though other Grahas may be strong, can reduce the vitality of Kundali. Similarly Candr’s potentiality is all essential, as it has a notable bearing on the mind of the person. Should Candr be in deep fall, all other Yogas become ineffective (see Jataka Tatwa, Ch. III, Section N). And of course, Lagn’s strength forms foundational support. Thus, these are tripod of the horoscope.
Śani, Guru, Man̄gal, Sūrya, Śukr, Budh and Candr: This is the order of the Grahas starting with the distant-most one, as above (with reference to the earth). Rahu is at the top most of earth’s orbit. Grahas are strong (i. e more influencing in nature), if they are on the lower position of the zodiac. Rahu is strong in the South, i. e., when he is on the meridian of the horoscope.
Even, if the Grahas derive strength in the ways mentioned earlier, they become weak, if eclipsed by Sūrya. Such weak Grahas do not give good results in respect of the Bhavas, (Raja) Yogas and Dashas they are connected with.

Notes: Benefic Grahas, if combust, do lose their potence, while malefics become more mischievous. Śani and Śukr are said to retain their rays even in combustion, as per Sloka 15, Ch. IV of Uttara Kalamrita.
Strong benefics make a person fortunate, bright and beautiful. Malefics, when stronger than benefics, make a person sinful and a simpleton.

Notes: It is to be noted, that benefic Grahas should be stronger than malefics for Yog purposes. In any case, the strength of malefics is equally important, as each has its own Karakatwas; for example Śani though a natural malefic should be strong for longevity. If he is weak, the subject cannot enjoy longevity and all Raj Yogas then will be equal to a painting sans canvas.

Thus ends the 3^rd Chapter entitled "Evaluation of Strengths of Grahas" in Horashara of Prithuyasas, son of Varah Mihira.

Chapter 4.
Nisheka Janmadhyaya

Should Candr in her transit pass through an Upachaya Bhava (i.e. other than Sahaj, Ari, Karm and Labh Bhava) in a female’s Kundali and come in Drishti to, or in yuti with Man̄gal, it leads to her menses and is congenial for conception.

Notes: A girl can attain puberty, if Candr transits Lagn, Dhan, Bandhu, Putr, Yuvati, Randhr, Dharm, or Vyaya Bhava from her natal Lagn and receiving a Drishti from transit Man̄gal. A sexual intercourse in appropriate time, as above can also lead to conception. Candr and Man̄gal signify water and fire in order and also blood and bile, respectively. Mesh indicates pituitary glands and Vrischik rules ovum; both Rāśis are of Man̄gal. When Candr is in Sahaj, Ari, Karm and Labh Bhava, ovum cannot cause conception and hence its position in Anupachaya is indicated. A different condition for conception is, that the same Candr should be in Sahaj, Ari, Karm, or Labh Bhava from the Lagn and receive a Drishti from a male benefic (i.e. only Guru). The female, should of course be in a suitable condition, as laid down in the next Sloka.
In respect to women, thirteen nights after (menstrual) bathing (from the 5^th day of menses through the 17^th day), they become fit to conceive. This does not apply to female children and old women (who have no menstrual course), sickly women and barren women.

Notes: Sixteen nights after the menses are declared fit for conception according to Ch. 3 of Jataka Parijata. First four days are of course unfit, when there will be menstrual flow. But western medical researchers feel, that the week preceding a menstrual course is more effective for purpose of conception.
To bear an issue, the sexual intercourse should take place, when Candr is in an Upachaya in reference to her Rāśi Kundali and receives a Drishti from a male benefic, or ascend with it.

Notes: As per Sloka 1, the transit Candr should be in Anupachaya from natal Lagn and be in Drishti to Maìgal, while, as per this Sloka Candr during intercourse should be in Upachaya and receiving a Drishti from a male benefic, Guru. Sūrya and Śukr in own Navamshas and in Upachaya from Lagn/Candr in a male’s Kundali and Candr and Man̄gal in own Navamsh and in Upachaya from Lagn for a female can lead to conception.
Should sexual union take place, when Sūrya, Candr, Śukr and Guru are in own Rāśi, or Navamshas, it leads to the birth of a son. Similar result occurs, if these Grahas bare in Lagn (at the time of intercourse) and receive a Drishti from, or are yuti with Man̄gal.

Notes: Whatever is being stated in this Ch. is with reference to Nisheka Lagn unless otherwise mentioned to the contrary.
Should Guru be in Lagn, Putr, or Dharm Bhava, or in his own Rāśi, or Navamsh and the week day auspicious, then the conception obtained thus becomes exemplary.
The under mentioned Yogas prevailing at the time of intercourse lead to conception of a male child: a) Yuti of Lagn’s lord and Putr’s lord; their mutual aspect, or exchange between them; b) Strong Śani in odd Bhavas other than Lagn; c) Budh in Putr Bhava without being in yuti with of, or in Drishti to others; d) All the male Grahas in Ari Bhava and, or Labh Bhava, while Putr’s lord is strong; e) All Grahas in odd Rāśis.

Notes: The involvement of an odd Rāśi is essential, as they are male ones, so that a male issue is obtained, vide points b) and e) above. The conceptional Lagn, Guru, the luminaries and Śukr being strong and in an odd Rāśi can also lead to birth of a son. As the conception time is difficult to be obtained, one can safely depend upon Prashn Kundali, or Janm Kundali. Should Candr and Śukr be chiefly important, there will be birth of a female.

The following combinations (at the time of intercourse) lead to birth of a female issue: a) Candr and Śukr together in Putr, or Karm Bhava; b) Candr and Śukr in their own Rāśis and, or Navamsh; c) Rahu rising and receiving a Drishti from Candr, or vice versa. d) Śukr in Candr’s Hora, or in Kendr from Lagn.

Notes: Śukr should preferably be in Vrishabh Vargas, as it is his female Rāśi. Tula is a male Rāśi.

Should Budh be in a dual Rāśi coinciding with Lagn, or, when a dual Rāśi is Lagn and in Drishti to Budh, or Budh is in Karm Bhava (at the time of intercourse), birth of twins is indicated. The sex of the children can be guessed by the Rāśi and Navamsh involved.

Notes: Budh is an important Grah in the assessment of twin birth. And Mithun Rāśi ascending can lead to twin birth. Further, if Sūrya and Guru are posited in Dhanu, or Mithun in any Bhava, especially, as Putr Bhava, birth of twins is indicated. Candr and Man̄gal in Meen, or in Kanya receiving a Drishti from Budh lead to the same effect. According to Ramadayalu’s Sanketa Nidhi, Ch. 11, Sloka 3, when Sūrya is in a quadruped Rāśi and other Grahas in dual Rāśis with strength it indicates twin birth.
The following positions (at the time of intercourse) doubtlessly lead to birth of twins: a) Both Candr and Śukr in even Rāśis, or in dual Navamshas (in female Rāśis, like Vrishabh, Kark etc., or in Mithun Navamsh and its Kendras); b) Budh in Lagn, while Man̄gal and Guru are in odd Rāśis.

Notes: The first combination can lead to birth of two female issues, as Candr and Śukr are female Grahas. The latter combination is capable of giving two male issues, as Guru and Man̄gal are masculine Grahas.

    Should Lagn and Candr be in even Rāśis and receive a Drishti from a strong Grah, then there are twins in the womb (one female and one male). Similar results follow, if Candr and Śukr are in even Rāśis, while Guru, Man̄gal, Budh and Lagn are posited in odd Rāśis, or in dual Rāśis and are with strength, (Slokas 21 and 22, Ch. 8 of Saravali, my English translation) Incidentally, from the said Ch., we see below the combinations of Grahas for birth of triplets: The following Yogas prevailing at the time of Adhana lead to birth of triplets: a) Budh remaining in Mithun Navamsh giving a Drishti to a Grah, who also falls in a dual Navamsh; b) Budh remaining in Mithun Navamsh giving a Drishti to a dual Rāśi, which ascends; c) Budh in Kanya Navamsh giving a Drishti to a Grah falling in dual Navamsh; d) Budh in Kanya Navamsh giving a Drishti to a dual Rāśi, which ascends. e) Budh in Mithun Amsh giving a Drishti to a Grah in Mithun Amsh, or Dhanu Amsh; f) Budh in Mithun Navamsh giving a Drishti to Lagn, which falls in Mithun Navamsh, or in Dhanu Navamsh; g) Budh in Yuvati Bhava giving a Drishti to a Grah in Kanya/Meen Navamsh, or giving a Drishti to such Lagn Navamsh.
    Combinations a) and b) lead to birth of triplets one female and two males. Combinations c) and d) cause birth of triplets consisting of two females and one male. Combinations at e) and f) cause three male children, while Combinations at g) indicate birth of three female issues.
    Jataka Parijata, Ch. III quotes more combinations for birth of triplets, which the reader may consult.
    For birth of more than three issues, here is a combination: Dhanu Lagn in Vargothama, while all Grahas with strength being in any Rāśi, but in Dhanu Navamsh. The said Lagn should, however, receive a Drishti from Budh and Śani (see Sloka 25, Ch. III, Jataka Parijata).
    From the above, we can take a clue, that Budh and Śani are chief Grahas connected with birth of twins, triplets etc. If one of them is strong and auspiciously posited in Putr, or Dharm Bhava at birth, in exaltation, own Bhava and the like, then twins etc. are to be expected. If Śani is adverse, in Putr Bhava, it is not good for issues.
Should Sūrya and Candr be in mutual Drishti in day time or, if Budh and Śani be so in the night (during the time of intercourse), the child born will be neither male nor female.

Notes: According to Shastras, intercourse in day time is not congenial for progeny. Śani and Budh both being neuters will only push such a child.
The (child-yielding) Yogas mentioned will be futile for the couple without virility, just as the blind are devoid of many qualities (i.e. advantages).

Notes: The Sloka is suggestive of the fact, that irrespective of promising combinations of Grahas at the time of intercourse, one should have good Putr·Bhava/Putr’s·lord. Unless the promise for progeny is from the natal horoscope, such indications from Adhana are of no effect.
During the first month of conception, the embryo will only be in the form of coagulated blood and (the development) is ruled by Śukr. Man̄gal presides over the second month, while it takes the form of a seed (like Pingaka, or Pingaksha seed). In the third month it transforms into a sprout and is ruled by Guru; marrow and bones are added in the 4^th month ruled by Sūrya; development of skin, fat and blood takes place in the fifth month under the rulership of Candr; Śani takes over the process of growth of limbs in the sixth month; senses occur to the child under the rulership of Budh in the seventh month hunger and thirst are felt in the 8^th month, which process is controlled by Lagn’s lord of Nisheka (i.e. the Grah ruling the moment of intercourse, that led to conception) and Candr rules the ninth month, when the child develops excitement and moves in the womb of the mother. The 10^th month is ruled by Sūrya preceding the delivery.
The foetus will progress according to the disposition of the months concerned (i.e. the respective lords, as mentioned in 4-15 to 4-19) and the delivery of the child should be predicted after making a thorough study of all the conditions.

Notes: Should the Grah concerned be afflicted in transit, when the foetus is undergoing various developments, the particular process is not safely taking place. For example, if Budh is combust, be eclipsed by Rahu etc., in the fifth month, then the child will not develop its intelligence well. Should Sūrya be afflicted in the 10^th month, for example, be caught in an eclipse, the delivery may be delayed beyond due date, or it may be very difficult, as against a normal one (See Sloka 21).
Should any particular month’s lord be afflicted, or defeated in war between Grahas, or combust in Sūrya, the particular process will not progress and there may not be smooth delivery.
If the Nisheka Lagn’s lord is posited in a movable Rāśi, the child will be born in the 10^th month; if it be in a fixed Rāśi, the delivery will be in the 11^th month and a dual Rāśi will delay the delivery to the 12^th month.

Notes: The number of days in that particular month will depend on the degrees traversed by the said Lagn’s lord. Suppose the Nisheka (Prashn) Lagn’s lord is in Kark 15 (a movable Rāśi), then delivery may take place around the 15^th day in the tenth month. However, Shuka Jataka says, that delivery shall be in the 9^th, the 10^th, or the 11^th month, as Lagn is movable, fixed, or dual.
Whatever have been described earlier in connection with Nisheka Lagn are equally applicable to Lagn prevailing at the time of a query (i.e. Prashn Lagn) regarding the child in the womb. If the Prashn Lagn falls in an odd Rāśi and is yuti with of, or in Drishti to a male Grah, the child in the womb is male.
Should the querist touch the right side of his body, or touch another man, or utter words of masculine gender, then it can be concluded, that the child to be born is male. Should the Prashn Lagn receive a Drishti from, or is occupied by female Grahas, it is a female child.
The following four principles may be noted: 1) Find out, which is stronger between Lagn and Candr at the time of a query and the related Dwadashamsh. When Candr (the month being appropriate for delivery) transits such a Rāśi, as indicated by the number of Dwadashamshas, counted from that particular Dwadashamsh position, delivery will take place. 2) Alternatively, note the Navamsh occupied by Candr at the time of query. Should Candr in transit reach the 7^th Bhava there of, delivery may take place. 3) Delivery may also take place, when Candr transits the Bhava of such Navamsh lord. 4) Ascertain the fraction of the Prashn Lagn with reference to its total duration and note whether it is a day Rāśi, or night Rāśi. If it is a night Rāśi, delivery will take place in the day time after such a time of fraction (past sunrise) and, if it is day Rāśi, delivery will take place after sunset after the lapse of such a fraction of time. Should Bandhu’s lord be endowed with strength at the time of query and enjoy auspicious Yogas, predict comfortable position for the child in the womb.

Notes: Rule 1: Note, which is stronger, whether Lagn, or Candr (in Nisheka, or Prashn). Suppose Lagn is stronger and in the 7^th Dwadashamsh of Mesh, i.e. between 15 00’ - 17 30’. It is in Tula Dwadashamsh. Note the possible month of delivery, as mentioned in Sloka 22 supra. When Candr in transit reaches Tula Rāśi, delivery can be expected. Rule 2: This is simple and is applicable to Prashn. Rule 3: Same, as Rule 2. Rule 4: Instead of proceeding with fraction of duration the Prashn Lagn has completed, we can easily proceed by the longitude the Prashn Lagn Sphuta has obtained. Suppose the Prashn Lagn is 3 degrees in a certain Rāśi. That is, it has completed one tenth of the Rāśi. If it is a night Rāśi, note the day duration on the possible day of birth and predict birth to be after one tenth of it has passed from sunrise. The reverse should be true for a day Rāśi, i.e. birth will be after one tenth of the night following sunset. Mesh, Vrishabh, Mithun, Kark, Dhanu and Makar are night Rāśis and the rest are day Rāśis (Sanketa Nidhi, Ch. 7, Sloka 13). Also see my English translation of Saravali.

Thus ends the 4^th Chapter entitled "Nisheka Janmadhyaya" in Horashara of Prithuyasas, son of Varah Mihira.

Chapter 5.

Arishtas

The evils to the parents and the characteristics of birth time along with circumstances leading to (infant) death are dealt with in this Chapter.

The Grahas in the first six Bhavas yield good results (directly to the native), while those in the second half of the zodiac yield indirect results.

Sūrya and Candr represent father and mother, respectively, of the living beings. After assessing strength and weakness of the two Grahas predictions should be made about parents.

Notes: According to Brihat Jataka, Ch. IV, Sloka 5, Sūrya and Śukr indicate father and mother of the native for day birth and Śani and Candr play these parts, respectively, for night birth. The same view is expressed in Phala Deepika (Ch. II, Sloka 22) and also in Saravali.
In this context, an important principle is to be noted from Sanketa Nidhi, Ch. II, Sloka 25. Note the pair of the Grahas concerning the father and the mother in a day birth, or night birth, as the case may be. The effect will be full, if the birth is in the beginning of day, or night, as the case may be; the effects will be medium, if the birth is in middle portion and almost little in the concluding portion. For example, a person born in the beginning of night, or day will enjoy full results in regard to parents, while a person born at the end of day, or night will have little results in the same respect. (This will also depend to an equal extent on the Grahas concerned).

Should Sūrya receive Drishti from malefics and join them, or remain in their clutches hemmed between them, then evil is portended to the father of the child thus born.

If there are exclusively bad Grahas in the 6^th and the 8^th, or in the 4^th and the 8^th from Sūrya, without help from benefics, then evil is indicated to the father.

Should Sūrya in Mesh/Vrischik Navamsh receive a Drishti from Śani (in the Rāśi Kundali), the elder brother, or elder sister, or the father of the child is extinguished.

Notes: Sūrya in Tula in Vishakah first quarter (i.e. Mesh Navamsh) and receiving a Drishti from Śani will cause special effects in regard to father’s death. Śani, or Sūrya related to Labh Bhava will have a telling effect on the elder brother, or elder sister of the native, in the combination mentioned in the verse.

The child will not see its father, if Mangal is in Bandhu Bhava, or in Dharm Bhava and falls in the Navamsh of Simh, (Makar, or Kumbh), without receiving a Drishti from Guru, or Śukr.On the same lines, through Candr, the evils to mother can be known.

If Candr is waning and has only malefics in the 5^th, or the 9^th from her, but is without benefic’s association, the child will be deprived of its mother.

Śani and Man̄gal in a Kendr of Candr (either jointly, or separately) and in one Navamsh will give two mothers to the child to live with.

Notes: "Two mothers" may be interpreted, as one having a step-mother. Alternatively, he may be brought up by another lady, who is equal to mother.

It is by the strength, or weakness of Śani and Man̄gal, that the birth takes place in the house of the father and the mother, respectively. Should Lagn’s Lord be strong, father’s place will be birth place.

Notes: It may further be noted, that, if Pitru Karak Grah is strong, birth would have been in father’s place and, if Matru Karak is strong, birth is in the place of the mother. Jataka Tatwa (Vide II, B-21) says, that delivery will take place in the house of the father, the mother, or other relatives, as indicated by the strongest Grah.

If Sūrya occupies a movable Rāśi in Rāśi and in Navamsh Kundali, the father of the child was away (at time of birth). Should Sūrya give a Drishti to Lagn, it is not so. If Candr is in a similar state, the father should be declated to have been away at the time of birth of the child.

If Guru occupies his debilitation Rāśi, while Candr is in a Rāśi Sandhi, or Amsh Sandhi and other benefics join malefics, the child born will be dumb and dull witted.

Notes: Amsh Sandhi is the end of a quarter of Nakshatr. That is, Candr’s position should be at an area of 3 20’ (or close to it), or multiples there of, in any Rāśi. The combination cited will more apply fit a Dhanu native, as Guru will be fall in Dhan Bhava. Even, if Guru, or Budh in fall in Dhan Bhava, while the other one of them yuti with Rahu will cause dumbness. Should Dhan’s lord in such a case be strong and well placed, then the defect will not come to pass. Note, that Dhan Bhava rules one’s speech.

If Dharm and Bandhu Bhava have malefic occupation wlile Lagn’s lord is weak and yuti with Maìgal, or receives a Drishti from him, the child’s father was sick at the time of its birth.
Should Śani be in Simh Navamsh and receives a Drishti from Sūrya, the father was in a miserable state at the tlime of the birth of the child. Śani in Randhr, or Vyaya Bhava and in Simh Navamsh simultaneously, gives the same results.

The child should be declared to have been born of others’ loins, if Candr, or Lagn is without Guru’s Drishti. Should the luminaries be yuti with malefics and receive a Drishti from Guru, then also the same result prevails. Guru, or Candr in mutual Vargas, or luminaries in exchange nullify these Yogas.

Notes: Apart from the above two combinations, indicating illegal birth, the following rules may be noted, as taken out from Parashar Hora (Tamil translation by C. G. Rajan), Saravali, Jataka Parijata and Jataka Tatwa: 1. If Candr is in Bandhu Bhava from Lagn and receives a Drishti from malefics, or inimical Grahas; 2. The lords of Sahaj, Ari, Dhan and Putr Bhava in Lagn (birth through servants); 3. Malefics in Lagn, benefics in Yuvati Bhava and Śani in Karm Bhava; 4. Candr in Lagn and Man̄gal with Śukr in Sahaj Bhava; 5. Sūrya in Lagn and Rahu in Bandhu Bhava; 6. Sūrya and Candr in Lagn, or Sūrya and Man̄gal in Yuvati Bhava; 7. Lagn with Man̄gal and Rahu, while Sūrya and Candr are in Yuvati Bhava; 8. Kendras without Grahas; 9. All Grahas in Dhan, Ari, Randhr and Vyaya Bhava; 10. Lords of Lagn and Yuvati Bhava together; 11. Exchange between Lagn’s Lord and Bandhu’s lord (which should be considered otherwise a Raj Yog); 12. Lagn, or Candr not falling in the Vargas of Guru; 13. Anyone group of the following, prevailing simultaneously: a) Sunday - 2^nd Tithi Swati Nakshatr, b) Wednesday - 7^th Tithi Revati, c) Sunday - 12^th Tithi Dhanishtha; 14. Sūrya, Candr and Guru in fall, one of them being in Lagn; 15. Karakamsh, related to only malefic Grahas.

These Yogas stand cancelled, if Kendr has a Grah, or benefics give a Drishti to Lagn, or Candr, or Lagn’s lord in Lagn, or Guru in Bandhu Bhava, or Man