iṣṭa ānanda kalatro mānī dṛḍha sauhṛdaś ca jala daive | vaiśve vinīta dhārmika bahu mitra kṛtajña subhagaś ca

One born under the watery deity (Pūrvāṣāḍhā) has a beloved and delightful wife, is proud, and firm in friendship; one born under Viśve (Uttarāṣāḍhā) is well-behaved, righteous, has many friends, is grateful, and is fortunate.

rogapīḍaikaviṃśatyā dadyād|h dhānyasya parvatam|h | yamāśvibhirbandhupīḍā dadyādādarśakaṃ dvija

In illness-affliction, on the twenty-first (day) one should give a heap of grain. For the affliction of relatives caused by Yama and the Aśvins, one should give a mirror, O 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.

trīṇy uttarāṇi tebhyo rohiṇyaś ca dhruvāṇi taiḥ kuryāt | abhiṣekaśāntitarunagaradharmabījadhruvaārambhān

The three Uttaras (Uttaraphalgunī, Uttarāṣāḍhā, Uttarabhādrapadā) and Rohiṇī among them are the fixed (dhruva) constellations. With them one should perform consecrations, pacificatory rites, planting of trees, founding of cities, religious acts, sowing of seeds, and the undertaking of permanent things.

iṣṭānandakalatro vīro dṛḍhasauhṛdaś ca jaladeve | vaiśve vinītadhārmikabahumitrakṛtajñasubhagaś ca

When (the Moon is in) the lunar mansion of Jala (i.e., Pūrva-Āṣāḍhā, presided over by the Waters/Āpas deity), one has a beloved and pleasing wife, is brave and firm in friendship. When in the Vaiśva mansion (Uttara-Āṣāḍhā, presided over by the Viśvedevas), one is well-mannered, righteous, has many friends, is grateful, and fortunate.

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.

śāntātmā vidhṛto bahuvyayo manijo bhiṣagdhruvanakṣatre | dhanavyayī dṛḍhasauhṛdo bahumitravān jāyate manujaḥ ||

One born under the fixed star (Uttara-Āṣāḍhā) is peaceful in nature, restrained, of much expenditure, a man of wisdom, learned, spends his wealth, is firm in friendship, and has many friends.

dvau māsau cottarādoṣaḥ puṣyarkṣe tu trimāsakam | navame māsi pitaraṃ pūrvāṣāḍhodbhavaṃ haret

Two months in Uttara (Uttarāṣāḍhā) bring harm, but in the Puṣya constellation three months; born in Pūrvāṣāḍhā, it would carry off the father in the ninth month.

mānyaḥ śāntaguṇaḥ sukhī ca dhanavān viśvarkṣajaḥ paṇḍitaḥ śroṇāyāṃ dvijadevabhaktinirato rājā dhanī dharmavān | āśālurvasumān vasūḍujanitaḥ pīnorukaṇṭhaḥ sukhī kālajñaḥ śātatārakodbhavanaraḥ śānto'lpabhuk sāhasī

One born under Viśvarkṣa (Uttarāṣāḍhā?/Viśvedevas) is honored, of calm qualities, happy, wealthy, and learned. One born under Śravaṇa is devoted to brahmins and gods, a king, rich, and righteous. One born under Vasu (Dhaniṣṭhā) is full of desires, wealthy, with stout thighs and neck, happy, and knows the right time. The man born under Śatatārakā (Śatabhiṣā) is calm, eats little, and is bold.

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.

chatrasya grahaṇe śivottaravidhījyaśrīprabhaṃ vā navaṃ vāruṇyaṃ ca sadā śubhaṃ tv atha punaś cakrasya yāte trayam || 23 ||

At the taking up of the parasol (chatra) the asterism of Śiva (Ārdrā), the Uttarā stars, that of Vidhi (Rohiṇī, whose lord is Brahmā), that of Ijya (Puṣya, whose lord is Bṛhaspati), and the Śrī-prabha star, or else a new one, and the Vāruṇa star (Śatabhiṣā), are always auspicious. Then again, as the reckoning of the cakra proceeds, three [asterisms fall on the handle] —

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).

bhe tatkālavidhoḥ sthitau śaśiravī ced asti cārthaṃ rave- ś cec chalyaṃ parivartanena tu tayor nāpy atra kiṃ vidyate | candre krūrakhagānvite yadi nidhau svaṃ no labhetānyathā ced asty atra śaśāṅkabhuktalavataḥ khātaṃ karāḍhyaṃ bhavet || 48 ||

If the Moon and the Sun both stand in the asterism belonging to the momentary Moon, then money (artha) is there; if [they stand] in that belonging to the Sun, then it is [only] a bone (śalya). But if the two are interchanged, what is there here at all? Nothing. If the Moon is joined with cruel (malefic) planets, one will not obtain the wealth in the hoard; if it is otherwise, [the wealth] is there, and the excavation will be as many cubits (kara) deep as the degrees the Moon has already traversed.