vaktā sukhī prajāvān jita śatrur dhārmiko dvitīyāsu | sampūrṇa aṅgaḥ subhagaḥ śūraḥ śucir arthavān pauṣṇe

One born under the second of the Bhadrapadas (Uttarabhadrapada) is eloquent, happy, possessed of children, conqueror of enemies, and righteous. One born under Pauṣṇa (Revati) has perfect limbs, is fortunate, brave, pure, and wealthy.

tithinakṣatralagnānāṃ gaṇḍāntaṃ trividhaṃ smṛtam|h | janmayātrāvivāhādau bhavettannidhanapradam|h

Gaṇḍānta is remembered as being of three kinds: that of the tithi, the nakṣatra, and the lagna. At the time of birth, journeys, marriage and the like, it brings about death.

mūlendrāhimaghāgaṇḍajāte dadyād|h gavāṃ trayam|h | goyugmaṃ pauṣṇadāsrotthe gaṇḍānte ca dvijanmane

For one born in Mūla, Jyeṣṭhā (Indra's star, i.e. ruled by Indra), Āśleṣā (the serpent star, Āhi), Maghā, or in a gaṇḍa (junction) period, one should give three cows. For one born in Revatī (Pauṣṇa) or Aśvinī (Dāsra/Aśvins' star), and at the gaṇḍānta, one should give a pair of cows to a brāhmaṇa (twice-born).

pūrvātrayaṃ sānalam agrajānāṃ rājñāṃ tu puṣyeṇa sahottarāṇi | sapauṣṇamaitraṃ pitṛdaivataṃ ca prajāpater bhaṃ ca kṛṣīvalānām

The first three (Pūrva nakṣatras) together with Kṛttikā (the fire-presided one) belong to the foremost (Brahmins); but the three Uttarā along with Puṣya belong to the kings; (the nakṣatra) together with Revatī and Anurādhā (Maitra), Maghā (the Pitṛ-presided one), and the nakṣatra of Prajāpati (Rohiṇī) belong to the farmers.

pāpair upacayasaṃsthair dhruvamṛduharitiṣyavāyudeveṣu | vikuje dine anukūle devānāṃ sthāpanaṃ śastam

When malefics occupy the upacaya houses, on days governed by the fixed, soft, and sharp (constellations), and those of Tiṣya, Vāyu, and the gods, on a day free of Mars and favorable, the installation of the deities is commended.

vaktā sukhī prajāvān jitaśatrur dhārmiko dvitīyāsu | sampūrṇaaṅgaḥ subhagaḥ śūraḥ śucir arthavān pauṣṇe

In the second (part) one becomes eloquent, happy, blessed with progeny, victorious over enemies, and righteous. In Pauṣṇa (Revatī) one becomes complete in limbs, fortunate, brave, pure, and wealthy.

Next, the results of the calendar in the revolution of the year are summarized The lunar dates [called] joyous, good, victorious and full are considered auspicious; the twelfth, first, and the empty [dates] are not auspicious in a revolution of the year.58 Monday, Wednesday, Thursday and Friday: these four days are excellent, but Tuesday, Sunday and Saturday bring loss and fear to the year.59 [The lunar asterisms] Aśvinī, Mṛgaśīrṣa, Hasta, Puṣya, Punarvasu, Svāti and Revatī are auspicious in a revolution of the year; Kṛttikā, Rohiṇī, Ārdrā, Jyeṣṭhā, Mūlā, Śravaṇa and Anurādhā are middling, [and so are] the three [pairs of Śatatārakā, Dhaniṣṭhā and Śleṣikā are much condemned in a revolution of the year.61 A revolution of the year in a contrary yoga or lunar date is not favourable.62 Regarding this, a special rule is stated in the Dīpikā: If one’s lunar birth date [anniversary] is joined with the asterism of the nativity, in the month of the nativity, and on the same day of the week [as the nativity], one will surely always enjoy health, good fortune and happiness. [But] one whose birthday falls on the day of Death or Mars, in a non-[natal] asterism or yoga, meets with obstacles at every step. In either the waxing or the waning half-month (pakṣa), the 15 tithis are termed, in order, three times. Tithis 1 and 12 are thus exceptions to the general rule here, as they are considered inauspicious despite belonging to the nandā and bhadrā categories, respecThe first-mentioned four days are ruled by the moon, Mercury, Jupiter and Venus, respectively, considered benefic planets; the latter three are ruled by Mars, the sun and The six asterisms referred to are Pūrva- and Uttara-phalgunī; Pūrva- and Uttara-aṣāḍhā; and Pūrva- and Uttara-bhadrapadā. Śatatārakā and Śleṣikā are more commonly known as Śatabhiṣaj and Āśleṣā, respecIt is not clear in what sense the word yoga is used here. ‘A non-[natal] asterism’ means ‘not the [natal] asterism’. Saturn is [called] Death.63 The good and evil results of the ascendant are stated in HāyanaIf a benefic is joined to good planets and to the aspect of the ruler of the year, illness, anxiety and misfortune are destroyed, and one is blessed with children, wife and so on; one gains a place, land and wealth, gives [charity], enjoys and befriends princes; there is kindness and abundant intelligence: [such is] the good [arising] when a benefic is in the ascendant of the year. In an evil year, joined to evil [planets] and to the aspect of a malefic other than the ruler, there is fear of illness, danger, suffering, fever, loss and poverty; one meets with loss of dominion, apathy, quarrels with one’s own kinsmen in the family community and a fall from one’s position: [such is] the evil [arising] when a malefic is in the ascendant of Next, the Ocean diagram for knowing the good and evil results at the revolution of the year is related in the Viṣṇuyāmala: Four lines go horizontally and [four] vertically. There one should write the asterisms beginning with Kṛttikā counter-clockwise from the eastern ocean. The central [squares] are called oceans; the shores are either side of the oceans; the corners are four mountains: [they are] the intermediate directions in order from the east. Three asterisms should be given to each ocean, one to each shoresquare, and two asterisms to each corner, [beginning] from the centre: [these are] the twenty-eight asterisms. One should take the results of the year from [the square] where the birth asterism falls. The months follow the year, and the days, the month. A man meets with suffering in the ocean, happiness on the shore, and fortune on a mountain. If the year falls in the birth asterism, there is much suffering, according to the Viṣṇutantra. The days of ‘Death and Mars’ are thus Saturday and Tuesday, respectively. The Ocean diagram for judging a year Then, the Three-flag diagram for knowing the good and evil results at the revolution of the year is described in [Tājika]muktāvali[ṭippaṇī 1.17–20]: Three lines go horizontally and [three] vertically, intersecting each other at the ends from one corner [to another]. The learned call that the three-flag diagram, progressing from the ascendant of the year at the central eastern line. One should inscribe the zodiac there and divide the elapsed years plus one by nine. In the sign corresponding to the remainder, [counted inclusively] from the sign occupied by the moon in the nativity, one should enter the moon. The rest of the planets should be entered in the places corresponding to the remainder, [counted inclusively] from their own signs, after dividing [the elapsed years plus one] by four. If the moon is intersected by Rāhu, [there is] evil; affliction, if intersected by the sun; illness, if intersected by Saturn; bodily pain, if intersected by Mars; [but] victory, happiness and gain if intersected by benefics. The wise man should predict the results of the year according to the strength of the benefic and malefic planets. The Three-flag diagram In the diagram, Aries has been entered as an example: the ascendant [sign] of the year should be understood to take the place of Aries. And related to that, the results of [reckoning] the ascendant at the Aries ingress from one’s birth ascendant for knowing the good and evil results of the year are written [here] as described in Praśnavaiṣṇava [13.73–75]: In whatever house from the ascendant in the nativity the ascendant at the sun’s ingress into Aries falls, joined to benefics, it makes [the significations of] that house prosper for men in that year. Joined to malefics, it is the reverse. In the ascendant of the nativity [there is] bodily pleasure; in the second, gain of wealth; in the third, increase in one’s household; in the fourth, happiness from friends; in the fifth, birth of a child; in the sixth, sāraṇīgranthena vā grahāḥ ṣaṭkarmasaṃskṛtāḥ sādhitās tenaiva varṣathere is defeat by enemies;64 in the seventh, there is happiness from women; in the eighth, fear of illness and death; in the ninth, attainment of merit and advantage; in the tenth, gain of property, happiness and rank; in the eleventh, profit and increase of happiness and wealth; in the twelfth, suffering and poverty: [these are the results] of the ascendant when the sun enters Aries, [as reckoned] from the ascendant in a These results are to be understood when [the ascendant of the year] is joined to benefics. If it is joined to malefics, all is reversed. If it is joined to mixed [planets, results] should be understood to be mixed. The Yavanas call the ascendant at the Aries ingress by the name ‘ascendant of the world’. Judging the ascendant of the world from the ascendant of one’s own [revolution of the] year is decribed in the Yantrādhikāra: When the ascendant of the world falls in the eighth or twelfth [house] from the ascendant of [one’s own] nativity or from the ascendant of [the revolution of] the year, that year is not auspicious. Another special rule [is found] in that same work: When the ascendant of the world falls in the eighth or twelfth [house] from the sign of any town, that town suffers damage without a doubt.

saṃpūrṇāyuḥ subhago vaśagaḥ strīṇāṃ svamānadarpayutaḥ | manasi pratāpabahulo mātsaryayuto bhavet pauṣṇe || 27 ||

One born in Revatī (Pūṣan's star) has a full span of life, is fortunate, submissive to women, endowed with self-respect and pride, of great fervour in mind, and possessed of envy.

mūlāmadhāśrīcaraṇe prathame pituśca pauṣṇendrayośca phaṇinastu caturthapāde | mātuḥ pituḥ svavapuṣo'pi karoti nāśaṃ jāto yathā niśi dine'pyatha sandhyayośca

One born in the first quarter of Mūla brings about the destruction of the father; born in the (constellations) of Pūṣan (Revatī) and Indra (Jyeṣṭhā), and in the fourth quarter of the Serpent (Āśleṣā), causes the destruction of the mother, the father, and even one's own body—whether born by night, by day, or at the two twilights.

ekābdaḥ śakratārāyāṃ catvārastvāṣdramūlayoḥ | sārpe vardhadvayaṃ caiva revatyāmekavatsaraḥ

One year in Śakra-tārā (Jyeṣṭhā); four in Tvāṣṭra (Citrā) and Mūla; in Sārpa (Āśleṣā) two-and-a-half, and in Revatī one year.

pūrvaproṣṭhapadi pragalbhavacano dhūrto bhayārto mṛdu- ścāhirbughnyajamānavo mṛduguṇastyāgī dhanī paṇḍitaḥ | revatyāmurulāñchanopagatanuḥ kāmāturaḥ sundaro mantrī putrakalatramitrasahito jātaḥ sthiraḥ śrīrataḥ

One born under Pūrva-Proṣṭhapadā (Pūrva Bhādrapadā) is bold in speech, cunning, afflicted by fear, and gentle. One born under Ahirbudhnya (Uttara Bhādrapadā) is gentle in qualities, charitable, wealthy, and learned. One born under Revatī has a body marked with many signs, is tormented by desire, handsome, a counsellor, endowed with sons, wife, and friends, steadfast, and devoted to prosperity.

gaṇottame lagnanavāṃśakodgame niśākaraścāpi gaṇottame'pi vā | caturgrahaiścandravirvanitaistadā nirīkṣitaḥ syādadhamodbhavo nṛpaḥ

When the rising sign's navāṃśa arises in an excellent class (gaṇa), and the Moon too is in an excellent class, and at that time it is aspected by four planets—the Moon, the Sun, and others—then a king is born of low origin.

svīkāre mahiṣīgavāṃ guṇakarāṣṭau vāṇanāgendavo lābho hānir atho svalābhasukhakṛl lābho mahābhītikṛt | mūrddhāsyaṅghriṣu hṛtstaneṣu ca bhage tv aryamṇa ānityabhaṃ gṛhṇīyāc ca catuṣpadān vṛṣamukhān sañcintya cakrādikam || 19 ||

For the taking of buffaloes and cows the divisions are three, two, eight, five, eight and one (guṇa = 3, kara = 2, aṣṭau = 8, bāṇa = 5, nāga = 8, indu = 1); [their results are] gain, loss, then gain for oneself, a giver of ease, gain, and a cause of great fear. These fall respectively on the head (mūrdhan), the mouth (āsya) and the feet (aṅghri), on the chest (hṛd) and the udders (stana), and on the generative parts (bhaga), counting from the star of Aryaman (Uttarā Phalgunī) up to the asterism of the day. Having thus pondered the cakra and the rest, one should acquire four-footed beasts headed by the bull.

strīpuṃsoḥ prathamo niṣeka uditaḥ sambhoga ādyārtave garbhādhānam iti bruvanti vibudhās tanmāsi māsy eva hi | hastasvātyanurādhamūlavaruṇaśrīśaprajeśottarā- sv antye caiva niṣeka uttama iti prāgvac ca śuddhādikam || 2 ||

The first union of woman and man, at her first menstrual flow (ādya-ārtava), is declared to be niṣeka (the first insemination); the learned say that the intercourse in each month thereafter, month by month, is garbhādhāna. Niṣeka is best in Hasta, Svāti, Anurādhā, Mūla, the star of Varuṇa (Śatabhiṣā), the star of Śrīśa, lord of Śrī, that is Viṣṇu (Śravaṇa), the star of Prajeśa, lord of creatures (Rohiṇī), the Uttarās, and the last asterism (Revatī); and the required purity of the lagna and the rest is just as stated before.

tadvac chakrasurādviṣoḥ phalam idaṃ pūṣāśvinor apy atho yugmeṣu triṣu cāntimādimaghaṭī gaṇḍāntarālābhidhā | tatra syād yadi janmakālasadanaṃ gacchec chiśuḥ satvaraṃ no cet syād asamānavīryanṛpatir niḥśeṣabhūpālakaḥ || 6 ||

This same result holds likewise for the stars of Śakra, that is Indra (Jyeṣṭhā), and of the sura-dviṣ, the hater of the gods (Mūla), and also for those of Pūṣan (Revatī) and of the Aśvins (Aśvinī). In these three pairs, the last ghaṭī of the one and the first ghaṭī of the other is named gaṇḍāntarāla (the gaṇḍānta interval). If the moment of birth falls there, the child goes swiftly to the [other] abode, that is, it soon dies; but if it does not, he becomes a king of unequalled valour, sovereign over every ruler without exception.

vahnyṛkṣād dinabhāntakaṃ hi gaṇane bāṇā mukhe pūjyatā kaṇṭhe sthur nava lābhadāḥ prabhumṛter madhye gajā daṇḍake | bāṇā rājyakarāḥ kramāt phalam idaṃ syād dīpikākhyaṃ smṛtaṃ cakraṃ nūtanadīpabhājanavinikṣepe tv avaśyaṃ śubham || 32 ||

In the reckoning from the star of Fire (vahni = Kṛttikā) up to the star of the day: five (bāṇa = 5) stand at the mouth [of the lamp] — honour; nine stand at the neck as givers of gain; eight (gaja = 8) in the middle bring about the death of the master; and five (bāṇa) on the stem confer sovereignty. Such is the fruit in order. This is remembered as the cakra called dīpikā, the lamp, and it is unfailingly auspicious for the installing of a new lamp-vessel.

cakrāntarvidhibhāt tribhaṃ tu vilikhet tadvac ca pūrvādiṣu tv evaṃ saṃgaṇite 'tiśīghrajaladaṃ tannirjalaṃ madhyamam | nīrābhāvajalādikāmṛtajalakṣārodanīrānvitaṃ madhyaṃ syād vidhubhāt phalaṃ bhavati tatkūpasya vāpyāś ca vā || 33 ||

Within the cakra one should write three asterisms beginning from the star of Vidhi (Rohiṇī, whose lord is Brahmā), and three likewise in the east and the remaining quarters. When it has been reckoned in this way, [the results are]: water yielded very quickly; that spot is waterless; middling; absence of water; water and more besides (abundance); nectar-sweet water; brackish water; well supplied with water; and middling. Such is the fruit obtained from the Moon's asterism, for a well (kūpa) or for a step-well (vāpī).