PRASNA MARGA

English Translation with Original Text in Devanagari and Notes by

BANGALORE VENKATA RAMAN
Editor: The Astrological Magazine

PART I
[Chapters I to XVI]

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TABLE OF CONTENTS
CHAPTER I
1. Prayer ... 1
2. What Astrology Comprehends ... 3
3. Who can study Astrology? ... 7
4. Qualifications of an Astrologer ... 11
5. Different Kinds of Ganitha ... 14
6. The Five Siddhanthas ... 16
7. Beginning the Study of Astrology ... 17
8. Importance of Varaha Mibira ... 19
9. Role of Horoscopy and Horary ... 23
10. Importance of Muburtha ... 25
11. Similarity between Prasna and J ataka ... 28
CHAPTER II
12. Procedure for the Astrologer ... 30
13. Procedure for the Querist ... 32
14. Procedure for Arudba ... 34
15. Things to be noted at Query Time ... 36
16. Method of Reading the Resuits ... 37
17. Indications for Success ... 39
18. The Time Factor ... 45
19. The Place Factor ... 48
20. Examination of Breath ... 50
21. The Touch Analysed ... 67
22. Sign occupied by the Querist ... 73
23. Direction occupied by the Querist ... 83
24. Pranakshara ... 84
25. The Querist's Bearing ... 91
26. The Querist's Behaviour Pattern ... 93
27. The Querist's Mood ... 96
28. Dress and Garments ... 97
29. Some Peculiar Lakshanas ... 98
30. Omeni or Tatkala Lakshanas ... 98
CHAPTER III
31. The Astrologer's Departure ... 108
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32. Omens on the Way ... 109
33. Indicative Signs while entering the House 121
CHAPTER IV
34. Conducting the Prasna ... 125
36. Preparation ... 125
37. The Lamp and the Flame ... 127
38. Drawing the Circle or Chart ... 132
39. Nature of the Chart ... 134
40. How the Priest Draws the Chakra ... 134
41. Behaviour of the Agent ... 137
42. Invocation to the Lord ... 141
43. Worshipping the Planets ... 142
44. Placing the Gold Piece ... 142
45. Sankalpa ... 144
46. Ashtamangalam ... 145
47. Determining the Arudha Rasi ... 146
48. Thing to be Noted ... 148
49. Conclusion ... 149
CHAPTER V
50. Time of Query ... 150
51. Calculation of Lagna ... 150
52. Correction by Kunda ... 153
53. The Moon's Longitude ... 154
54. Position of Gulika 159
55. Thrisphuta ... 162
56. Prana and Deba ... 163
57. The Death Circle ... 170
58. Planetary Longitudes ... 175
59. Arudha Position ... 176
CHAPTER VI
60. The Five Sutras ... 177
61. Diagnosing Illness ... 181
62. Results of Sutras ... 182
63. Sutras and the Bhutas ... 183
64. The Time Factor ... 184
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65. The Three Sutras ... 185
66. Significance of Thrisphutas ... 188
67. Thrisphuta Indicative of Death ... 189
68. Beginning of Diseases ... 193
69. Thrisphuta Nakshatra ... 195
70. Thrisphuta Dasa ... 206
CHAPTER VII
71. Ashtamangalam ... 209
72. Results of the Sun and other Planets ... 211
73. Effects of 'Dhwajas', etc. ... 213
74. Animal Symbols ... 215
75. Panchabhuta Effects ... 217
76. Reckoning of Lunar Day. etc. ... 218
77. Results of Thithi, etc. ... 219
78. Niryana Saturn ... 220
CHAPTER VIII
79. Effects of Arudha ... 230
80. Avasthas ... 232
81. Diseases and Arudba ... 235
82. Arudha Navamsa ... 238
83. Planets and Vegetables ... 240
84. Urdhwamukha and other Signs ... 241
85. Significance of Gold Piece ... 245
86. Effects of Lagna ... 250
87. Effects of Prana and Deha ... 252
88. Rahu Chakra ... 256
89. Amazing Predictions ... 256
90. Significance of Chandra Navamsa ... 257
CHAPTER IX
91. Recapitulation ... 261
92. Examination of Age ... 262
93. Mrityu Lakshana ... 266
94. Determining the Length of Life ... 268
95. Lagna and Arudha ... 272
96. Chatra Rasi ... 275
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97. Signs of Long Life ... 277
98. Longevity from Birth Chart ... 279
99. Yogas and Longevity ... 281
100. Long Life Again ... 286
101. Short Life ... 288
CHAPTER X
102. Timing Death ... 292
103. Evil Periods ... 296
104. Kala-Cnakra Dasas ... 297
105. Niryana Saturn ... 299
106. Niryana J upiter ... 302
107. Niryana Sun ... 304
108. Niryana Moon ... 305
109. Pramana Gulika ... 306
110. Death as read by the Planets ... 309
111. Death Dealing Ascendant ... 316
112. Time of Death as from Prasna ... 318
113. Planetary Positions at Death ... 329
CHAPTER XI
114. Causes of Death ... 332
115. Nature of Death ... 341
116. Cause of Death According to Prasna ... 345
117. Place of Death ... 355
CHAPTER XII
118. Diseases and Their Cause ... 356
119. Types of Diseases ... 365
120. Symptoms of Madness ... 371
121. Symptoms for Epilepsy ... 378
122. Treatment for Epilepsy ... 381
123. Aberration of Mind ... 384
124. Combinations for Diabetes 384
125. Diseases indicated by Planets ... 385
126. Combinations for Diseases ... 391
CHAPTER XIII
127. Beginning and Ending of Diseases ... 397
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128. Direction of Beginuing of Disease ... 399
129. Recovery ... 407
130. Causes of Diseases ... 414
131. Remedial Measures ... 416
132. Mrityunjaya Homa .... 417
CHAPTER XIV
133. Fixing the Person's Age ... 420
134. Significations of Bhavas ... 422
135. Bhava Significations in Prawa Chart .... 426
136. External and Internal Bhavas ... 429
137. How Bhavas are Ruined ... 433
138. Karakas or Significators ... 438
139. Fructification of Bhavai 441
140. Favourable and Unfavourable Houses ... 441
141. When Bhavas are Ruined ... 448
142. Effects of Planets in Houses ... 449
143. Effects of Gulika ... 457
144. Effects of Tertiary Planets ... 459
145. Time when Bhavas Fructify ... 464
146. Favourable and Unfavourable Positions of Planets ... 472
147. Categories of Karma ... 480
148. Imprisonment or Captivity ... 486
149. Quarrels and Misunderstandings ... 492
150. Visible and Invisible Hemispheres ... 493
CHAPTER XV
151. Favourable and Unfavourable Karma ... 496
152. Afflictions due to Deity ... 499
153. Palliatives for Afflictions ... 502
154. Misappropriation of Deity's Property ... 507
155. Nature of Misappropriated Property .... 507
156. Intensity of Deity's Wrath ... 511
157. Anger of Serpent God ... 513
158. Parental Curses ... 517
159. Curse of Elders ... 519
160. Trouble from Ghosts ... 519
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161. Remedial Measures ... 524
162. Evil Eye ... 525
163. Cause of Evil Eye ... 527
164. Places of Attack ... 528
165. Names of Spirits Causing Evil Eye ... 529
166. Categories f Spirits ... 530
167. How to Distinguish Spirits ... 531
168. Planets Favouring Spirits ... 543
169. Houses of Harm ... 545
170. Ascertaining the "Drishti Badha" ... 546
171. Place of Attack ... 550
172. Evil Arising from Words ... 552
173. Bala-Graha Affliction ... 553
174. Food Poisoning ... 553
175. Troubles from Enemies ... 554
176. Nature of Trouble ... 556
177. Who is the Enemy? ... 557
178. Enemy's Motive ... 562
179. Identifying the Enemy ... 565
180. Means Adopted by Enemies ... 567
181. Where the Kshudra is Kept ... 568
182 Containers Used ... 569
183 Another View ... 571
184. Removing the Mahabhichara ... 575
185. Different Kinds of Devatas ... 578
186. Who should Perform Remedies ... 589
CHAPTER XVI
187. Whereabouts of the Querist ... 593
188. Success Over Enemies ... 595
189. Bright and Dark Future ... 596
190. Means to Adopt ... 598
191. Locating a Treasure Trore ... 599
192. Nature of Persons met with on the Way ... 601
193. Characteristics of Bride and Bridegroom 602
194. Rulers of Different Parts of Day ... 605
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195. Characteristicis due to Five Elements ... 608
196. Lakshanas Given in other Works ... 612
197. Danger to the House ... 613
198. Loss of Metals ... 614
199. Interpreting First Letter of Query ... 616
200. Predicting by Betel Leaves ... 618
201. Acquisition of Elephants ... 622
202. Indications for Sickness ... 623
203. Performing Obsequies ... 637
204. Happiness and Sorrow to Parents ... 632
205. Afflictions to Residence ... 634
206. Avakahada System ... 634
207. Becoming the Head ... 639
208. Kalachakra or Time Cycle ... 642
209. Star Positions in Kalachakra ... 643
210. Position of Yogini ... 646
211. Calculating the Yogini ... 647
212. Features of Yogini ... 654
213. Movements of Yogini on Weekdays ... 655
214. Longitudes of Yogini and Mrityu ... 658
215. Movement of Mrityu ... 661
216. Yogini Movement Vis-a-Vis Lunar Days ... 665
217. Hell and Heaven ... 668
218. Signs of Krita Yuga Etc. ... 670
219. Conclusion ... 672
220. Appendices ... 673
221. Index of Technical Terms ... 681
222. Sanscrit Errata ... 708


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PREFACE TO SECOND EDITION

The first edition published in 1980 has been out of print for the past six years. Due to my
other literary commitments, publishing the second edition had to be delayed, though there was
great demand for the book.
It is my hope that this new edition will aid both the students and savants of astrology in
their studies and researches and contribute to a better understanding and appreciation of the
novel methods of horoscopic interpretation presented in these pages.
Thanks are due to the well-known publishers Motilal Banarsidass for having brought out
this edition attractively.
Bangalore
29-4-1991 B.V. RAMAN


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PREFACE

It is with justifiable feelings of pride and humility that I present herewith an English
translation of Prasna Marga (Part I) a celebrated work on astrology largely in use in Kerala.
The idea to bring out an English edition of Prasna Marga first occurred to me in 1940.
This was largely due to the persuasion of one Mr. P. G, Subrahmanya Iyer, then working as an
assistant in my office. Mr. Iyer was well versed in astrology besides being a scholar in Sanskrit
and Malayalam. With his help and co operation a rough or tentative translation was made and the
matter left there. For health reasons, Mr Iyer had to relinquish the job in my office and return to
bis native land. I feel indebted to Mr. Iyer for the initial help given to me.
I should say that the period between 1942 and 1962 was perhaps the most creative part of
my life as it was during these years that the greater part of my intellectual productions in the
shape of books were made available to the public. It was again during these jears that I was busy
building up THF ASTROLOGICAL MAGAZINE, organising research work etc.
Hence it was only in 1964-65 that the translation of Prasna Marga could be completely
revised and re-written with copious notes and illustrations. But for various reasons the
manuscript had to be again kept in cold storage.
In 1977, thanks to the persuasion of my son B. A. Kumar Babu and daughter Gayatri
Devi Vasudev, I took up the final revision of Part I and completed the notes and the manuscript
was made ready for the press.
I do not claim infallibility. Some of the stanzas may not have been correctly translated or
a meaning given which may not have been intended by the original author. I am therefore open
to correction.
It is hoped that the book will be received with the same warmth by my indulgent readers
as all my other publications have been received by them.
Each part of this great work is self-contained and can be used without reference to the
other. Hence one need not have the apprehension that in the absence of Part II, Part I may not be
useful.
Though the title Prasna Marga suggests that the book deals with Prasna or horary
astrology, I have to make it clear that the text gives equally valuable information bearing on natal
astrology which can be used with advantage.
The translation of Part II (Adhvavas 17 to 32) is also ready and I hope to bring it out in
1981.
In bringing the book to its final shane, considerable assistance has been given to me by
my daughter Gayatri Devi Yasudev and I must record my appreciation of this help.
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My special thanks are due to my esteemed friend and colleague Dr. P. S. Sastri who has
kindly prepared 'An Index of Technical Terms'.
I have also to thank Prof. M. R. Bhat and late Mr. L. Nartin Rao for their helpful hints
and my sons B. Niranjan Babu and B. Sachidananda Babsu who have been of much help to me
in proof-corrections etc.
I must put on record the helpful attitude that is being displayed by my esteemed friends P.
N. Karnat and B. K. Anantharam of IBH Prakashana in coming forward to publish this bock.
Bangalore. B. V. RAMAN.
11-8-1980.


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INTRODUCTION

To the ancient astrological literature of the Hindus traced to Sage Parasara there belong a
certain number of complementary works without whose assistance, the student of astrology may
not be able to understand the deeper implications of the subject. Prasna Marga may be
considered as one such work. It is an exhaustive treatise on the various aspects of Prasni or
Horary astrology.
This work can be considered as of exceptional interest and value.
The authorship of the work is attributed to a Namboodiri Brahmin of Kerala, written in
Kollam 825 (1649 AD) in a place called Edakad near Talasseri. It appears that at that time our
author bad an opponent by name Easwara Deekshita living in Chola country. Another great
disciple of the author was Mochhattiloyit, a well-known personality in Kerala in those days.
Kerala Varma was also a great astrologer. Kerala Varma's disciple Punnasseri Nambi Neelakanta
Sarma wrote a commentary in Sanskrit. And in rendering the work into English reliance has been
placed on this commentary. Unfortunately the Sanskrit commentary is available only for the first
part consisting of sixteen chapters.
As regards the nature and value of the work, the author appears to have been a renowned
scholar and has culled information from a number of ancient sources though bis favourite works
appear to be Brihat J ataka and Krishneeya.
The topic of the work, though called Prasna Marga, covers almost the entire range of the
subject: J ataka or predictive astrology, muhurtha or electional astrology, parihara or remedial
astrology and nimittas or the science of omens.
Here we have, essentially a work that touches en some of the most important aspects of
life longevity, death, disease etc. The value of the work is unmistakable. It not only endorses
the ancient principles of astrology but also extends beyond by giving methods which are not to
be found even in such celebrated books as Brihat J ataka.
The English translation presented herewith, as in the case of my other translations, is not
word for word. It is more or less a summary of the stanzas as I have been able to understand,
sometimes with the assistance of Pandits who are well acquainted with this work. It is possible
my explantation may not render the intended meaning of the author. I can only crave the
indulgence of my readers for any such short comings.
Though Punnasseri Neelakanta Sharma's Sanskrit text has been generally followed a
manuscript traced at the Oriental Library, Madras, has also been made use of. Some verses in the
former have been omitted and some in the latter included.
As earlier indicated the author of Prasna Marga appears to have been a scholar of
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exceptional merits not only in different aspects of astrology proper but also in such collateral
subjects as omens and mantra sastra. Diagnosing from the horoscope the nature of disease and
the "spirits" responsible, and prescription of remedies are an important aspect of Prasna Marga.
Today some "men of science" may smile at the author's tracing different types of insaiity to
"possession" by evil spirits. To rid the world of mental illness is surely the most ancient
aspiration. In this our author is not alone. Some of the western thinkers have started believing in
ghosts, possession etc., as causing abnormal behaviour as the various therapies employed by
neuro surgeons cannot be the answer to a fight against insanity. It is on record that many persons
suffering from such mental troubles (some of them seemingly incurable) have been helped by
mantra sastra.
According to ancient thought, whatever be the modern jargon-schizophrenia, catatonia,
dissociation, paranoia, reactive and endogenous depression, melancholia, maniac depressive
psychosis insanity is caused not only by organic factors but also by 'spirits' or disincarnate
beings. All the modern medical magic has not been found enough to cure insanity. Hence the
ancient teachings cannot be ignored as out of date.
The first part has 16 chapters and the total number of slokas is 1283. I shall deal briefly
with the contents.
Chapter One begins with an introduction to Astrology, its branches, and who may study
the science with success. The author tells us what type of karma is indicated by the birth-chart
and Prasna chart under different circumstances.
How an astrologer should begin his day by prayer and what all he should note in any
person who approaches him with a problem forms the crux of Chapter Two. The directions
indicated by different signs and use of Arudha Lagna are explained. Answers are to be given
according to Sutra, Thrisphuta, Ashtamangala and Suvarnavastha. Muhurtas, favourable and
unfavourable for queries, are also mentioned. It also shows how omens, breath-variations and
avastha or the mental state of the astrologer are used in answering queries. Sparsa or the part of
the body touched by a querent comes in for discussion. The persons or objects encountered on
the way to an astrologer, through direction, the first syllable uttered, the way he stands, or the
object with him are all dealt with in this chapter. Facial expressions and the sight of certain
creatures in interpreting prasna form the rest of the chapter.
Kala Hora aid the significance of the different quarters (east, south-east, south, south-
west, west, north-west, north and north-fast) occupied by the Sun during his passage across the
sky; the indications of omens appearing in these quarters; are all discussed in Chapter Three.
Details for conducting Prasnakriya are explained in the next chapter. A lighted Lamp a
Rasi Chakra, flowers, gold pieces, betel leaves and nuts, fruits and other similar articles are
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necessary for divining the future. The lamp plays a very significant role. The shape, the size and
depth of the flame, the oil and its quality, the wick and its quality as well as the container are all
taken into account before coming to any conclusion. Next comes the Rasi Chakra. The thickness
or otherwise of the lines constituting the chakra and any articles found in it are also indicative of
results. Again there is some elaboration on 'spana' or the thing touched by the querent and
different gestures as derofing different results. The manner in which the astrologer must next
pray and invoke God, Guru and the planets is outlined. After that, predictions are to be made on
the basis of rules enumerated in the previous chapters.
Chapter Five deals with determining various factors which are necessary in making
predictions. Without the correct rising sign, no prediction can be made. It shows how the Lagna
Sphuta using the shadow-method, and the Chandra Sphuta are to be found out. These methods
bearing on astronomical calculations are not in vogue any more and they mav be ignored.
Determination of Trisphuta, Chatusphuta, Pranasphuta and other sphutas such as Mrityu and
Kalasphutas, Mrityu Rasi and Mrityu Chakras form the rest of the chapter. It also shows how the
Arudhasphuta is to be calculated.
How the different Sutras become J eeva, Roga or Mrityu depending upon the disposition
of the Arudha Lagna is explained in Chapter Six. J eeva, Roga and Mrityu are capable of giving
different results. Nakshatra and Adhipathi Sutras refer to the present. Samanya Sutra refers to the
past. Amsaka and Maha Sutras refer to the future. The whole chart of a querent with reference to
Trisphuta, Dasas, Antardasas and Duta Lakshana must all be carefully assessed. Different results
are attributed to Trisputas falling in different signs and Navamsas. The results vary with
reference to Nakshatras also. There are enumerated certain Nakshatras which when they coincide
with Trisphuta indicate death. Chapter six limits the period of prognostication to one year which
contains all the Dasas in proportion to their Vimshottari duration
How the science of a Sankhya or numbers can be applied to Horary Astrology, is
beautifully detailed in Chapter Seven. The 3 digits of a root number starting with the unit number
pertain in a reverse order respectively to the future, the present and the past. The eight planets,
the yonis of 8 creatures, the Panchabhutas, etc., are assigned numerical values. Depending upon
the nature of each of these, results can be good, bad or indifferent. The root number or the
Ashtamangala divided by 30, 27, 7, 12, 9 and 5 respectively gives as the remainder the lunar day,
the constellation, the week-day, the zodiacal sign, the planet and the element in respective order.
These reckoned from the J anma Rasi and Nakshatra are used in indicating the immediate future
confined to a day or a year.
Chapter Eight is comprehensive dealing with the effects of Arudha Lagna, Navamsa
Lagna, Chatra, Sprishtanga and J anma results depending upon benefic or malefic associations to
15
which they are subject. The different avasthas or planetary states are capable of indicating
different types of reactions and states of mind of the questioner. Prepounderance of Gulika
indicates death. The 8 cardinal points beginning from East are signified by Arudha and the
twelve Rasis. Different planets rule different types of vegetation which can be made use of in
locating lost articles and missing persons. The lay of the gold piece is again discussed in drawing
conclusions. The Navamsas of Mandi, the Moon and Lagna are indicative of illness, death or
incurable disease depending upon the sign in which they fall. Lagna in the Vargas of different
planets gives different results. Association of Chandra Navamsa Rasi with planets gives results
varying with the nature of the planets. Chandra Kriya (see Appendix) is also given a passing
reference.
The longevity of a person is determined by a consideration of the Arudha Lagna, the
Moon's position, Gulika and other factors together with any omens that may be observed at the
time of a question. The 1st and 8th houses and their lords are also important. The author says that
longevity must be judged on horosopy as given in Varahamihira's Brihat J ataka. Certain
Drekkanas such as Sarpa, Kala and Gridhra (see Appendix ) associated with malefics in the
Ascendant cause death. The twelve houses should be reckoned from Arudba or Lagna,
whichever is stronger. If Prasna results are similar to results based on horoscopy, then the
astrologer can assertively predict events. In Chapter Nine a reference is made to one's past
Karma, a human life being a means to exhaust it. The horoscope reveals such Karma but it can
also be overcome through atma-jnana or self-realisation. The author enumerates two kinds of
longevity, namely, Yogayus and Dasayus which are common to most classical works. Several
combinations and permutations of planetary lords for Alpayus (short life), Madhyayus (medium
life) and Purnayus (long life) are explained in some detail.
Chapter Ten treats of determining death on the basis of the birth and horary charts.
Firstly, the Dasayus system is explained by which the Dasa and Antardasa in which death may
be anticipated are picked out from numerous candidates. An exhaustive list of maraka planets is
provided. The Kalachakra Dasa system is also dealt with. Transits, particularly those of Saturn,
J upiter, the Sun and the Moon can also be effectively applied in this regard, to narrow down the
range of time when death is likely. Ashtakavarga signs, the role of Gulika, when Niryana planets
become deadly, the time of death, etc., receive due attention. On the basis of the last letter
(syllable) of a query, the time of death can also be calculated aided by omens. Various factors
have to be carefully reconciled before pronouncing the final word on death.
The nature and cause of death receive special attention in Chapter Eleven. The Sun, the
Moon, Mars, Mercury, J upiter, Venus and Saturn respectively in the 8th house cause death by
fire, drowning, weapons, high fever, disease, thirst and hunger. Depending upon the planet
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influencing the 8th house and the organ ruled by that sign, death will be due to the disturbance of
the humour or dhatu signified by it. The lord of the 22nd drekkana plays a significant role in
causing death. Whether the end will be peaceful or unhappy, is to be gleaned from the nature of
the planet in the 7th from the Navamsa occupied by Mandi. Certain omens coinciding with the
lord of Mrityusphuta being a particular planet are also taken into account. An assessment of the
probable time, place and nature of death can be made with accuracy.
Diagnosing and prescription for sickness are dealt with in Chapter Twelve. Malefics in
houses other than 3 and 11, and benefics in 3, 6, 12 and 8 indicate bad health. Planets in 6, 8 and
12 give a clue to the disease. The region of the affection is determined according to the nature of
the Lagna. The thridoshas and the seasons ruled by the afflicting planet, etc., also give a clue to
the period of disease. Diseases are classified into two types Nija or natural and Aguntaka or
acquired. Nija ailments are divided into sarirotha or those relating to the body and chittotha or
mental afflictions. Sarirotha afflictions arise out of imbalance in vatha (wind), kapha (phlegm),
pitta (bile) or a mixture of the three. They are treated besides well-known methods of Ayurveda
by supplementing the prescribed flavour or taste in food, viz., sweet, sour, bitter, hot, salt and
kashaya in different combinations, Aguntaka diseases are sub-divided into Drishtanimitiya or of
known origin and Adrishtanimitiya or arising out of unknown causes. Ailments caused by curses,
incantations and falls from elevation come under the first. To the second group belong problems
of a psychic nature including lunacy caused by evil spirits. The causes of madness are
enumerated and appropriate remedies (including mantras) suggested.
Chapter Thirteen shows how to determine the day on which sickness commenced. The
computations are mostly on the basis of the constellation occupied by the Moon, or the Rasi
corresponding to the first letter of the word uttered by the messenger or querent. Recovery is
judged by the Moon's transit of certain Rasis. The time and possibility of recovery is also found
out by noting of certain constellations coinciding with the commencement of illness.
The wrath of certain Deities is also held as the cause of even physical ailments. But the
primary cause of all affliction is one's past sins denoted by planets in Anishta places. Atonement
through repentence, gifts, feeding, prayer and homos as prescribed by Sayanacharj a in his
Karma Vipaka are said to alleviate or cure these afflictions.
Interpreting results and timing events cover Chapter Fourteen. It begins with how to fix
the age of a querent on the basis of the lord of Lagna. Bhavas are considered as having two
significations external and internal, or the gross and the subtle. There are 21 conditions listed
in which a Bhava becomes weak. The karakatwa of planets is also used in delineating results
pertaining to the concerned Bhavas. Planets in different vargas own, friendly, vargottama or
inimical also influence results. The effects of Gulika and the 5 Upagrahas (tertiary planets) in
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various Bhavas get prominence. The author also shows how the time of fructification of results
can be ascertained by combining the period allotted to a planet and the Navamsa gained by it.
The effects of Dasas are attributed to the Karma which is of two kinds Dridha and Adridha.
Dridha Karma is due to conscious activity mental, verbal or physical. Adridha Karma is
caused by unintentional activity. A particular thought, word or deed resulting in Karma is
determined from whether a malefic is in the 5th, 2nd or 10th respectively. Then the topic of
imprisonment is abruptly taken up. The Sun's position determines the place of incarceration.
Planetary results are described in tome detail before the chapter comes to a close.
What are the reasons for the miseries of mankind? Chapter Fifteen deals with this subject
in detail. They are eleven in number. The astrologer must first determine the nature of Karma,
favourable or unfavourable, that is to unfurl itself in the querent's life. J upiter's bencfic
disposition indicates the Karma as being favourable while his malefic disposition implies
disfavour. Different planets in different signs and Drekkanas indicate different Deities as
responsible. Acts of omission or commission that transgress moral codes lead to different types
of bad Karma that accumulates to show up as misery only at a later stage of time, whether in this
life or some future life. Each type of Karma comes under the governance of a particular Deity.
By propitiating this Deity, some sort of compromise can be obtained and the misery alleviated to
a certain degree. The Satwic, Rajasic or Tamasik nature of the Deity involved is ascertained.
This enables us to know the nature of the act that is responsible for bringing about the current
misery suffered by the querent. The lord of the house of harm or the planet that is responsible for
the suffering is called 'angry planet'. Most of the offences are related to temple idols, temple
property and the conduct of temple affairs. Combinations for the displeasure of parents,
preceptors, other elders and Brahmins, as the cause of suffering, are given. Ghosts cause trouble
if Gulika is involved with the house of trouble. Evil eye or drishti badha attaches itself to people
who are in extreme states, whether of passion, health, fatigue, finance, filth, hysterics of joy or
sorrow, beauty or mental weakness. Women in particular states are also vulnerable to the evil
eye. Drishti badha is said to arise by seeing mischievous grahas or spirits. A list of places
frequented by these grahas is given. They are of 27 types, 18 being very powerful and 9,
secondary and not so strong. These spirits, said to have originated from the anger of Rudra, go
under the names of Bali Kama, Rati Kama and Hanthu Kama. Then we are enabled to
differentiate the 27 spirits. The position of Arudha also helps in determining the house of harm.
This chapter next deals with Bahgrahas which trouble only children, who may suffer through
poison administered through food. The particular food causing the dosha can be made out from
Gulika or Rahu and Arudha Lagna. Poison may be administered either to harm the victim or to
gain control over him. Two types of disorders are discussed, one caused by a disorder of the
18
thridoshas and the other, through mantric spells cast by enemies. Finally, the Parihara or the
method of destroying the Kshudrabhichara is detailed out. Different Homas and Balis are
prescribed.
The last or Chapter Sixteen begins with how to find out where the questioner (in cases
where someone else comes to ask a question on another's behalf due to the latter being away
somewhere) is at the time of question. The nature (movable, fixed or common) of the Arudha
Lagna indicates the distance at which the questioner is and the Amsa-sign shows the nature of
life he is leading. Whether the period earlier to the date of question was fortunate or unfortunate
is determined by whether benefics or malefics occupy the 6 houses from the latter part of the 4th
house. This is for persons born in Libra to Pisces. For those born in Aries to Virgo, the past is
indicated by houses 4 to 10 and the future by houses 10 to 4. There are 4 means of attaining one's
objective, viz., sama (gentle), dana (through bribery), bheda (through intimidation) and danda
(through force) How to find out the means to be employed in gaining one's objective is
explained. The next topic dealt with is how to locate treasures, if any, in a house. The importance
of Arudha Lagna in regard to married partner has been stressed. The chapter also deals with
certain simple methods, popular in rural parts, to answer queries. In the raise of sickness, the
Deity responsible for it can be determined by an arithmetical calculation of the number
governing the first letter of the question. Different propitiatory remedies are also mentioned. The
manner, number and state of betel leaves presented to an astrologer help us to know which
Bhavas or significations in a chart prosper and which, suffer. On the basis of betel-leaves
Thamboola Lagna can be determined and deductions made. There is then a mention of the
principles by which queries made by rulers (applicable to ancient times) on capture of elephants
etc., could be answered. The anxiety of children as to whether they will be able to perform the
death-ceremonies of their parents etc., are also dealt with. The Sun and 9th lord well placed
indicate a positive answer. Afflictions to them indicate obstacles, interruptions in the middle and
help from third parties to complete them successfully. Combinations for getting grateful
children, and the nature of relations between son and father are enumerated.
Acquisition of political power on the basis of the aster-isms occupied by the Sun, the
Moon, Mars, Lagna lord and 10th lord at question time is explained. Then we have the
Kalachakra, a diagram drawn according to specification marking 28 nakshatras in it including
Abhijit. Methods of locating the positions of Yogini and Mrityu in terms of zodiacal signs and
constellations are given. Yogini is symbolically described as a fierce murderous female entity.
Although there is no difference of opinion as to the rising of Yogini in different week-days, there
is some difference, amongst astrological authors, as to its pith. Questions on ascension to heaven,
fall to bell or acquisition of wealth can be answered by making use of 3 factors, viz., Kantaka-
19
stuna, Raktastuna and Stuna. If these stunas afflict Lagna or Arudha Lagna, hell after death or
life equivalent to death will be the querent's lot. The last chapter, also the longest, ends with the
span of life of man. Longevity in different Yugas (time-cycles) is given. The signs are also
divided as coming under different Yugas. Planets occupying signs and Navamsas governed by
different Yugas give a proportionate part of longevity to the native. Persons born in signs or
Navamsas ruled by Krita, Treta, Dwapara and Kali are classified. Thus ends Chapter Sixteen.
In conclusion we have to observe that Prasna Marga is a unique work on Natal and
Horary Astrology, omens and remedial measures and a careful study of the work is
recommended to all students and savants of astrology.
Bangalore. B. V. RAMAN.
11-8-1980.
20
PRAYER

Stanza 1. I offer my sincere prayers to God Vishnu so that my mind may become
enlightened, extensive and perfect.
NOTES
No Sanscrit writer ever commences his work without first invoking Divine Grace. In this
stanza, the author Harihara makes obeisance to Vishnu who is referred to as Dugdha Sindhu
Kanyadhavam, meaning lord of one (Lakshmi) who was evolved out of the milky ocean. The
other reference is to Madhyatavyadhipa meaning lord of Madhyataveedhi or 'Edakad' the native
place of the author. The author prays for the purification or enlightenment (Buddhi),
improvement (Vriddhi) and perfection (Siddhi) of his mind.
Stanza 2. I salute my preceptors and the planets, so that they may bless my speech
with purity and truth.
NOTES
There is a widespread belief in India that mere learning alone cannot make an astrologer
a successful predictor. One should acquire what is called Vaksiddhi or the gift of correct
prediction and this power, it is held, could be acquired by sincere prayers to God and preceptor.
Hence the invocation that the author's speech be blessed with truth.
Stanza 3. I bow to my Guru Mangalasseri. His pupils being doctors of science are
great seers of the future
Stanza 4. I salute my village God Siva and expound Prasna Marga for the benefit of
my pupils.
NOTES
In stanza 2, the invocation is addressed to preceptors in general while in stanza 3, the
author salutes his own Guru by name Mangalasseri whose pupils, he declares, are all highly
learned astrologers.
In stanza 4, salutation is made to his village God Siva (Chellureeswara or
Perinchellurappa) after which the author begins his famous work on astrology which he himself
learnt after due initiation and which he now intends for the benefit of his pupils.

WHAT ASTROLOGY COMPREHENDS

Stanza 5. Ancient astrological science is divided into three skandhas or six angas. The
three skandhas are Ganita, Samhita and Hora.
Stanza 6. Sages have classified the great science of astrology into six angas, viz.,
21
J ataka, Gola, Nimitta, Prasna, Muhurtha and Ganita.
Stanza 7. Ganita Skandha deals with Gola and Ganita. Hora Skandha deals with
horoscopy, Prasna, Muhurtha and a part of Nimitta. Samhita Skandha deals elaborately with
Nimitta.
Stanza 8. Samhita also deals with the varying fortunes of the people, changes in
weather and progress of the animal kingdom. It sketches also the nature and shape of meteors,
shooting stars and all the wonderful natural phenomena.
NOTES
That astrology is divided into three principal sections or parts, viz., astronomy, horoscopy
and samhita is accepted by almost all great sages. Varaha Mihira endorses this classification
when he observes thus in his Brihat Samhita: (...) meaning that astrology has several divisions
but can be conveniently brought under three specific sections of Ganita (astronomy), Hora
(horoscopy) and Sakha (astrological mathematics).
The six angas referred to in stanza 6 may be defined thus:
(i) J ataka: Deals with predictions to be made on the basis of the rising sign at birth.
(ii) Gola: Deals with planetary systems, their nature and peculiarities and in short with
spherical astronomy.
(iii) Nimitta: Takes into consideration tatkalika lakshanas or what are popularly known as
omens obtaining at a particular time and makes predictions on certain gestures.
(iv) Prasna: This refers to forecasts being based upon the time of question.
(v) Muhurtha: This has reference to fixing up of auspicious times for success in religious,
secular and spiritual undertakings.
(vi) Ganita: Broadly speaking, Ganita refers to mathematical astronomy and
mathematical astrology.
As regards the three main sections or skandhas referred to in stanza 5, explanations as to
what each of these deals with are to be found in stanzas 7 and 8.
The following extract from my English Translation of Brihat Samhita (in preparation)
will give the reader an idea of what Samhita treats of:
"Samhita deals with the movements of the Sun and the planets; their nature, dimension,
colour, rays, brilliancy and shape; their risings and settings; their regular courses and deviations
therefrom; their retrograde and somewhat retrograde motions, their conjunctions with nakshatras,
and their own positions among the other planets and constellations.
"Samhita deals with the influences of the movements of Agastya and Saptarishi on
different countries corresponding to different constellations and planets; with stellar divisions
and substances ; with the interpretation of appearances presented by planetary meetings; with
22
Graha Yuddha and Samagama; with planetary years; with the nature of the pregnant clouds; with
Rohini, Swati and Ashadha Yogas; with the forecasting of immediate rain ; with the nature of the
future crops by a consideration of the (growth of) flowers and plants; with the phenomenon of
halos (Paridhi and Parivesha); with Parigha, winds, fall of meteors, false fires; earth tremors; the
crimson sky during twilight; with cloud-castles, dust storms, thunderbolts ; with trade forecasts
and gardening.
"It treats of Indradhwaja, rainbow, house-building or architecture, anga vidya ; of
predicting from the cawing of crows, from zodiacal diagrams; of future prediction from certain
phenomena connected with the deer, horse, and wind; of the construction of temples and palaces;
carving of images and their installation; of abori-horticulture and under-currents; of predicting
events from the flight of Kanjana and from appearance of abnormal phenomena ; of shantis or
propitiatory ceremonies; of various planetary phenomena, ghrita-kambala, khadga and patti; of
the features of kukkuta, crab, cow. goat, horse, elephant, man rnd woman. It also deals with
matters connected with harems; with moles, injuries to footwear and clothes, chamara (hairy
fans), danda (sticks), bedding, seats; testing of precious stones, lamps, tooth-brush and the like."

WHO CAN STUDY ASTROLOGY?

Stanza 9. Astrology can also be divided into two, viz., Pramana and Phala. Ganita
Skandha comes under Pramana while the other two skandhas go under Phala.
NOTES
Ganita or astronomy comes under pramana according to which the test of truth is actually
demonstrative, i.e., truth is perceived by measurements and calculations. Phala on the other hand
is not capable of immediate demonstration. Phala is based upon cause-effect phenomena. The
horoscope merely indicates the results of one's previous Karma. Hence the future of man is only
the fruit (phala) of his past actions.
Stanza 10. The Vedas have six limbs, viz., J yotisha, Kalpa, Nirukta, Siksha,
Vyakarana and Chhandas.
Stanza 11. For the Vedas, the six important limbs, viz., the feet, the face, the hands,
the eyes, the nose and the ears are represented by Chhandas, Vyakarana, Kalpa J yotisha, Siksha,
and Nirukta respectively.
Stanza 12. As astrology is the eye of the Vedas. it is given the pride of place. No
person possessing all the organs intact but without eyesight can have an individuality.
NOTES
Stanzas 10 to 12 stress the importance of astrology. The Vedas have six angas or
23
auxliaries and astrology is the first and foremost as representing the eyes. The other five are
Chandas, Vyakarana, Kalpa, Siksha and Nirukta representing respectively legs or feet, face,
hands, nose and ears respectively. Chandas sastra treats about Rishis and Chanda Devatas
mentioned in the Vedas and they form the basis (legs). Vyakarana or Sabda treats about the
grammatical peculiarities found in the Vedas. It is as it were the face of the Vedas. Kalpa treats
about the procedure to be followed in sacrifices and the Dharmas of the sacrificial priests. It
represents the hands. Siksha is concerned with the 'sounds', the 'phonetics' of the Vedas. Nirukta
deals with the special meaning of the Vedic words and sounds. Chandas, Kalpa and Vyakarana
are in the shape of sutras. Nirukta is in prose and Siksha and J yotisha are in the form of verses.
J yotisha or Astrology is, of course the most important limb of the Veda Purusha (Vedas
Personified). The allusion by way of a simile to want of individuality (purushatwa) in the
absence of eye-sight, made in stanza 12, is merely to emphasize the importance given to sight or
vision (astrology) as against all the other limbs (angas) of the body (Vedas).
Stanza 13. The exalted and recondite science of astrology is to be studied only by
Brahmins. A proper study of. the subject leads one to the acquisition of wealth, merit, salvation,
respect and fame.
Stanza 14. When even Mlechchas and Yavanas well versed in astrology are held in the
same esteem as Rishis, who would deny respect to an astrologer who happens to be a Brahmin?
NOTES
Though stanza 13 implies that the study of astrology should be restricted to Brahmins
alone yet from the reference made to Yavanas and Mlechchas well versed in astrology being held
in same respect as Rishis, it is clear that all intelligent persons, irrespective of their caste, creed
or religion, can take to the study of the subject through proper initiation. The Brahmin, unlike as
commonly understood, can be anyone who leads a simple and pious life. Sage Vyasa in the
Mahabharata says that everyone is born a sudra and becomes a Brahmin through his deeds as per
the statement:
(...)
The same meaning is implied in the Srimad Bhagavad Gita wherein Lord Krishna says
the four-fold division was on the basis of one's nature and one's work. Brahmins, according to
the Lord, are those who lead lives of piety, are forbearing, calm, self-controlled and seekers of
knowledge.
Stanza 14 is merely a reproduction of stanza 15 of Chapter II of Brihat Samhita.
It is difficult to define the term Mlechcha. But by a careful perusal of the literature
connected with ancient scientific thought, I would venture to say that the inhabitants of
Afghanistan, Arabia and Persia were probably intended by the term Mlechcha. It is not correct to
24
suggest that mlechcha means neecha. On the contrary the term mlechcha meant a person
inhabiting a certain tract of land which I would identify as the strip beginning from Afghanistan
and extending upto and including modern Iran. The Yavanas are, of course, the Greeks.
This stanza furnishes us with the clue that the ancient Hindus had cultural relations with
Middle East and Southern European countries. In fact the astrological writings of Yavanacharyas
seem to have been held in such high esteem by a celebrated scientist like Varaha Mihira that he
does not hesitate to give them the respect due to a Maharshi. There seems to have been
considerable intermingling of Indian, Greek and Arabian cultures during the time of Mihira,
though it cannot be denied that all those countries were highly indebted to India, the mother of
all arts and sciences.

QUALIFICATIONS OF AN ASTROLOGER

Stanza 15. That person, who has mastery of this science, who has a good knowledge
of mathematics who leads a religious life, who is truthful, who is free from conceit and who is
well versed in the Vedas, mantras and tantras, he alone can be called a Daivajnya or seer.
Stanza 16. All the predictions made by such a person will come true and will never be
false. The learned support this statement.
Stanza 17. The predictions of one who has studied the ten kinds of planetary motions
and who has understood the inner principles of astrology will never be falsified.
Stanza 18. He who has acquired a thorough knowledge of the different Horas, who is
an adept in the five siddhantas, who has inferential ability and who is initiated into a secret
mantra by a preceptor, can alone know horoscopy.
NOTES
Qualifications of an astrologer have been laid down in stanzas 15 to 18. In this
connection, reference may also be made to similar qualifications laid down by Varaha-Mihira in
his Brihat Samhita. One, who wishes to be a correct predictor, should not only be an adept in
Astrology, Astronomy, Vedas and Mantra Sastras, but also must be a man of character, religious,
righteous and must have obtained siddhi of certain secret mantras which would confer on the
astrologer the uncanny power of correct predictions.
Varahamihira goes to the extent of suggesting that the astrologer should be of noble birth,
and agreeable appearance. Humility must characterise his behaviour. His personal habits must be
disciplined and above opprobium. He should be well versed in ritual and expiatory ceremonies.
He should be gifted to resolve independently any tough problems. Disciplined life, faith in God,
a helpful nature and scrupulous adherence to certain types of austerity would enable him to
25
develop his power of intuition considerably and this would be a great asset to anyone who
aspired to be a successful astrologer.
The ten kinds of astrological mathematics referred to in stanza 17 are explained in the
following two stanzas. Stanza 18 is also to be found in a slightly varied form in Satya Samhita.

DIFFERENT KINDS IN GANITA

Stanzas 19 and 20. Kali day, mean positions of planets, true positions of planets, solar
eclipses, lunar eclipses, planetary fights, lunar conjunctions combustion, heliacal risings and
settings and planetary conjunctions with constellations are the ten kinds of calculations.
NOTES
As I do not propose to explain the astronomical aspect of astrology, I would refer the
readers to such works as Surya Siddhanta and Siddhanta Siromani for the elucidation of the
astronomical references. The astrologer is expected to be thoroughly conversant with the method
of calculating eclipses, planetary longitudes, heliacal risings and settings and other astronomical
phenomena. Kali day is the number of days passed from the beginning of Kali Yuga to the epoch
in question. The mean position of a planet is the position which it would have attained at a
uniform rate of motion and the corrections to be applied in respect of the eccentricity of the orbit
are not considered. The mean longitude is reckoned on the assumption that the orbits of planets
are concentric circles. Because the orbits are elliptical and not circular, equations are later on
applied to the mean positions to get the true longitudes. Two planets are said to be in fight (graha
yuddha) when they are in conjunction and the distance between them is less than one degree. All
the planets excepting the Sun and the Moon can enter into ' war '. The conquering planet is the
one whose longitude is less. The heliacal setting and rising of planets (asthodaya) occur when
they are at certain distances from the Sun. For instance, J upiter can become asta when he is at a
distance of 11 from the Sun. Surya-siddhanta gives the following limits for the asta or
combustion of the planets :
Mars 17
Mercury 12 (retrograde) 14 (acceleration)
J upiter 11
Venus 8
Saturn 15
For a fuller appreciation of the astrological importance of combustion reference may be
made to a special number (September 1978) of THE ASTROLOGICAL MAGAZINE devoted
mainly to this subject.
26
Chandra Samagama, eclipses, etc., etc., involve elaborate calculations. I do not propose
to discuss them in these notes.
Modern Nautical almanacs give all astronomical details required for astrological
purposes.

THE FIVE SIDDHANTAS

Stanza 21. The five siddhantas are Brahma, Surya, Vasishta, Romasa and Poulasa.
Stanzas 22 and 23. Brahma Siddhanta is accurate. Romasa is more accurate and Surya
is the most accurate. Vasishta and Poulasa are not accurate. The first three can be relied upon.
And the last two are archaic in character.
NOTES
Hindu astronomy makes reference to 18 siddhantas, viz., Surya, Paitamaha, Vyasa,
Vasishta, Atri, Parasara, Kasyapa, Narada, Garga, Marichi, Manu, Angirasa, Lomasa, Paulasa,
Yavana, Chyavana, Manu and Saunaka. Of these, only five seem to have merited the admiration
of Varahamihira, who, as will be seen subsequently is generally the source of inspiration for our
author. According to this author, Paitamaha or Brahma, Romasa and Surya Siddhantas can be
relied on, while Vasishta and Paulasa, are not accurate. But Varahamihira in his Pancha-
siddhantika (which is a summary of the five siddhantas above referred to) clearly says that the
siddhanta made by Paulasa is accurate; near to it stands the siddhanta of Romaka and more
accurate is the Saura. And the remaining two, viz., Pailamaha and Vasishta are far from truth.
Romaka and Surya are accepted as accurate by Varahamihira even though pride of place is
invariably given to Surya.

BEGINNING THE STUDY OF ASTROLOGY

Stanza 24. One should get initiation into the appropriate mantra from a qualified Guru,
at an auspicious moment, and propitiate the mantra devata suitably. This will enable him to
master all astrological knowledge.
Stanza 25. An intelligent, calm and pious person should begin study of astrology on an
auspicious day when J upiter is in Lagna and the Moon occupies mridu (benefic) and seeghra
(fast) vargas.
NOTES
Mridu (soft) and seeghra (fast) vargas are interpreted by some as the vargas of Mercury.
According to another reading, mridu vargas are Mrigasira, Anuradha and Revati and seeghra
27
vargas are Aswini, Hasta and Pushyami.
Stanza 26. The study of this science should begin only after worshipping the nine
planets (navagrahas) and the preceptor in the prescribed form.
NOTES
Apart from the planets being huge masses of matter they are also supposed to have their
subtle or spiritual aspects. The navagraha pujas are intended to establish some sort of resonance
between thought-vibrations of the individual and those released from the planetary bodies.
Stanza 27. Mantras when properly practised and recited give the desired results. So
does this science when properly cultivated.

IMPORTANCE OF VARAHAMIHIRA

Stanza 28. Brihat J ataka by Varahamihira, though short, is a very suggestive treatise
pregnant with ideas Though difficult to be comprehended by even intelligent persons, yet with
the aid of the commentaries of Bhattotpala and others, it is possible to understand the book.
NOTES Compare Varahamihira's own admission,
(...)
meaning that his work is "concise, of a variety of meter and full of meaning".
Stanza 29. One wearing the garland of Varahamihira in his neck along with the
necklace of Krishneeya can win laurels in any astrological assembly.
NOTES
Brihat J ataka deals with horoscopy and Krishneeya with Prasna. One well acquainted
with these two books can, according to the author, safely claim good scholarship.
Stanza 30. An astrologer who wants to make predictions should specially study Dasa-
dhyayi carefully.
Stanza 31. Without a thorough study of the Dasadhyayi, it would be difficult to make
correct predictions. So say the learned.
Stanza 32. One, who attempts to predict without studying the Dasadhyayi, would be
like a man trying to cross an ocean without a boat.
NOTES
Several commentaries have been written on Brihat J ataka, Bhattotpala's being the most
popular and Dasadhyayi being the the most recondite. The author or Prasna Marga seems to have
had such great regard for Dasadhyayi, that he regards this commentary as a suitable boat for
crossing the grand ocean of astrological knowledge. As the name implies, Dasadhyayi is a
commentary on only the first ten chapters of Brihat J ataka. The name of the commentator is still
28
obscure, though some hold that one Govinda Somayaji wrote these commentaries. As to why he
chose to comment on only ten chapters, remains inexplicable. He must have had his own
reasons. A careful study of Dasadhyayi reveals tiiat the commentator has very intelligently tried
to read some secret or hidden meanings into Varahamihira's writings other than they would
ordinarily imply. To gratify the curiosity of readers as to the uniqueness of Dasadhyayi, I shall
just refer to the first sloka of Chapter I of Brihat J ataka. The first line of the sloka runs thus:
(...)
This sloka, according to Bhattotpala, is merely an invocation addressed to the great and
glorious Sun. But Dasadhyayi sees in it a variety of meanings, consistent with Varahamihira's
own claim to this effect in stanza 2 of Chapter I of Brihat J ataka. It is said that the method of
casting unknown horoscopes (Nashta J uuika) is contained in this sloka, apart from other equally
important or significant meanings. Each word of the sloka, apart from what it ordinarily
connotes, is supposed to stand for some other meaning. Thus while by the word moorthithve is
meant one of the astamurthis of Siva (vide English Translation of Brihat J ataka by B.
Suryanarain Rao) it is also said to imply moorthibhava or Lagna. Similarly each word of the
sloka is held to be capable of a variety of meanings and interpretations. Again taking the words
Moorthithve-parikalpitassasabritha: To start with 'moorthithve' is converted into numbers. From
this the number 'parika' should be subtracted. Again from the remainder, got by subtracting
'parika' from 'moorthithve 'the number of 'pitha' after being inverted should be subtracted, as the
commentary says that the number 'pitha' should be subtracted only after it is inverted (sodhayed
vilomena). Then to this remainder the number 'sasa' should be added This gives the number of
slokas contained in Brihat J ataka. When this is calculated, we will get the number as shown
hereunder:
(1) The number of 'moorthithve' is 465 (as 'thve' is 4, 'rthi' is 6 and 'mu' is 5).
(2) The number for 'parika' is 121.
(3) When (2) is subtracted from (1) we get 465 121 =344.
(4) From this the number for 'pitha' =61 should be subtracted after it is reversed. Then
we get 344 16 =328.
(5) To this 328 the number for 'sasa' should be added. Then we get (328 plus 55) 383.
This is the total number of slokas contained in the work Brihat J ataka.
The above observations, it is hoped, will give the reader an idea of how the author of
Dasadhyayi has tried to interpret Brihat J ataka.

ROLE OF HOROSCOPY AND HORARY

29
Stanza 33. A man is born in this world to enjoy or suffer the consequence of his deeds
from his past birth. A portion of this he reaps in heaven or hell but for the remnant he has to take
a new birth.
Stanza 34. There are two kinds of Karma, viz., sanchita and prarabdha. The effects of
sanchita will be exhausted in heaven or hell. The result of the prarabdha karma will be lessened
only by experiencing them.
NOTES
In stanzas 33 and 34, the theory of Karma is cryptically expounded. The subject of
Karma is so vast that it would be impossible to make justice to it by way of a short note.
Karma has its philosophical as well as astrological aspects. The author of this work has
tried to explain thai sanchita karma can be exhausted by our sojourn in heaven or hell, whereas
prarabdha karma must be experienced in this life. Prarabdha karma, at the end of this life, will
result in our re-birth, this cycle of births and deaths going on till the attainment of gnana or true
knowledge.
I have dealt with the theory of Karma exhaustively in my book Astrology and Modern
Thought and I would refer my esteemed readers to this book for more details.
Stanza 35. Souls take fresh births for reaping the fruits f previous lives. This cycle of
births goes on until the attainment of moksha.
Stanzas 36 and 37. J ust as a lamp illumines objects in darkness, astrology reveals to us
the effects of our previous Karma, good or bad. All the planets indicate clearly whether we are
enjoying or suffering now as a result of our actions in our previous birth.

IMPORTANCE OF MUHURTHA

Stanza 38. What is done at an auspicious moment results in happiness. What is done at
an inauspicious time, begets evil. However remote our deeds, the results are bound to be
experienced in the family.
NOTES
According to stanza 36 astrology merely indicates the results of past Karma. Planets are
only an index of things to happen and they do not cause the events. The same idea is expressed
by almost all classical writers. This definition must enable us to appreciate the real significance
and scope of astrology and its relation to the theory of Karma. Stanzas 37 and 38 repeat the same
idea. It is also suggested in stanza 38 that accumulated Karma during the past birth may be
experienced not only by the person concerned but also by his descendants.
Stanza 39. The balance of good or bad Karma brought forward from the previous birth
30
is prarabdha, and it is the reading of this that goes under the name of J ataka or Astrology.
Stanza 40. One undergoes the consequences of one's previous Karma from birth to
death and this can be known from his horoscope. Then what is the use of Prasna?
NOTES
As the name of the book implies, Prasna Marga has primarily to do with Prasna or horary
astrology, though, almost all the principles may be used with advantage in interpreting radical
horoscopes. In stanza 40, the author queries as to what use a Prasna chart could be put to when
horoscopy can deal with all important events. He answers the question in the following stanzas: -
Stanza 41. Prasna reveals to us whether a man reaps the fruits of his deeds in his
previous birth or the fruits of his actions in this birth. Here a question arises.
Stanza 42. How can we distinguish whether it is the result of our previous Karma or
present Karma that is yielding its result now?
Stanza 43. If the horoscope has bene6cial planetary patterns and the Prasna chart
malefic ones, then it is to be understood that the native is experiencing the fruits of evil Karma
done in this birth. If vice versa, then also the native is experiencing the effects of good Karma
done in this birth.
Stanza 44. If the planetary patterns in the horoscope as well as in the Prasna chart are
similar, then a clever astrologer should divine that the native is experiencing the fruits of his past
Karma only.
NOTES
In stanzas 41 to 44, the author explains the relative utilities of the Prasna and the birth
charts. There is repeated emphasis on the influences of Karma and the importance of Prasna in
finding out the nature of Karma to be enjoyed in this birth. The horoscope by itself reveals the
nature of past Karma and the Prasna chart acts as some sort of a supplement to the birth chart.
Suppose we see in a man's horoscope a good period and in a query of his (Prasna chart) a very
bad time, then we have to assume that the person is reaping the bad effects of his Karma done in
this life. Suppose we see in his horoscope a bad period and in his Prasna chart a good period, it is
to be inferred that the person is reaping the favourable effects of good deeds done in this birth
only. If the horoscope and Prasna are similar in positions and combinations, then the person is
reaping the result of Karma done in his previous birth. Since some sort of a balancing of the birth
and Prasna charts is involved, it is clear that the current indications in the birth chart, i.e., the
indications obtaining at the time of a query the benefic and malefic dispositions of current
Dasa lords, Yogakarakas, etc., have to be studied along with the Prasna chart to know the nature
of Karma now being experienced.

31
SIMILARITY BETWEEN PRASNA AND JATAKA

Stanza 45. The Prasna chart should be read just as the horoscope is examined with
reference to its relative merits and demerits.
Stanza 46. A person goes to an astrologer prompted by Providence to know his future.
Therefore there is a close similarity between Prasna and J ataka.
Stanza 47. As Prasna Lagna is similar to J anma Lagna, all events should be read from
Prasna as you would do in a horoscope.
NOTES
The sum and substance of these three stanzas is that the time of question (Prasna) should
be given the same importance as the time of birth. Human births are regulated according to the
law of Karma and hence the time of birth is significant. Similarly a person proceeds to an
astrologer to ascertain his future prompted by a Divine force and hence the time of question is
equally important. There are no doubt certain points of difference in reading Prasna charts and
horoscopes. They are discussed by the author in their proper places. But unless otherwise
implied, all events revealed in a horoscope can also be read from a Prasna chart. The principles
given in this book may be used with advantage in studying horoscopes.
There are some points of difference in reading which the author details in Chapter XIV
and XVII.
Thus concludes the 1st chapter of Prasha Marga.

32
PROCEDURE FOR THE ASTROLOGER

Stanza 1. An astrologer should get up early in the morning, pray to the family Deity,
cleanse the various parts of the body, bathe, do his Nitya Karmas and perform mantra japa (by
invoking the presiding Deity according to shastraic injunction), study the planets with the help of
an almanac and remain calm without being ruffled by any anxieties, ever expecting the visit of
someone anxious to have his difficulties solved with the help of astrology.
NOTES
In this sloka, the author explains what everyone expects of an astrologer to do. Obviously
this chapter also gives us an insight into the social life of the people of
Kerala (in particular and India in general) at the time of this author. We are informed that
even now in Kerala where this science had developed much, there are many families which have
own astrologers to consult with as we find elsewhere family physicians attending to the health of
a family. The astrologer is called in and asked to read ,the past, present and the future of the
family by astha mangala prasna. The first part of this treatise deals with this art and the author
has detailed every aspect of it for the benefit of Daivajnas (astrologers). An astrologer is
expected to be very learned and to lead a godly life. The astrologer believes that what he
foretells, will never be satisfactory, unless his preceptor and his initiated mantra lead him on to
find out the real truth in spite of the diversity of views revealed therein (Ashta Mangala Prasna).
Stanza 2. The astrologer should always be on the lookout if any person is approaching
him for a prediction. He should carefully examine the appearance, dress, movements, actions,
etc., of the querist. He should also note down any ominous sound or indicative sign. Lastly, he
should very carefully diagnose the nature of his own breath.

PROCEDURE FOR THE QUERIST

Stanza 3. The querist should select an auspicious lunar day, a favourable constellation
and auspicious week-days. Early in the morning, the querist should meet the astrologer with
some humble presents and ask his question in a reverential attitude.
NOTES
In this stanza, the author explains what a person who is anxious to know his future should
do. The person consulting is not, of course, expected to know this treatise but the details
furnished are for the information of the astrologer. Favourable constellations are the 2nd, 4th, 6th
and 8th from birth star. Saturday and Tuesday are not auspicious.
Stanzas 4, 5 and 6. Only humble requests deserve an answer. No prediction should be
33
offered to any person unasked for, nor to one who wishes to test an astrologer. If the astrologer
attempts to answer him, he will not be able to get at the truth. Whether requested or not, if there
is the desire to know the future, the astrologer should give predictions on the basis of Lagna,
Kendras and Kona Bhavas. As Vasishta says "those who have a desire to know the future,
whether they ask or not, deserve to be given predictions on the basis of Arudha" at the time of
Prasna.
NOTES
Some sort of a professional code is laid down in stanzas 4 to 6. Unasked for, no
prediction should be given. If a person comes to test an astrologer, no predictions should be
given. But when the motive is pure and the person is anxious to consult the astrologer, it is
immaterial whether or not one expresses a desire to consult. Such a person must receive the
attention of the astrologer.

PROCEDURE FOR ARUDHA

Stanzas 7, 8 and 9. In the terrestrial sphere or circle, Mesha and Vrishabha represent
east; Mithuna south-east; Karkataka and Simha south; Kanya south-west; Thula and Vrischika
west; Dhanus north-west; Makara and Kumbha north; and Meena north-east. The Arudha Rasi is
the sign corresponding to the direction occupied by the questioner at the time of putting the
query.
Stanza 10. As the sign comes to be mounted upon by the questioner, it is termed
arudha. A careful consideration of arudha leads to a proper assessment of the chart concerned.
Stanza 11. In uncertain cases, arudha is to be found thus: A circle is drawn marking
the directions and zodiacal signs, and after due invocation, the questioner is asked to place a
piece of gold on any point and arudha is accordingly ascertained.
NOTES
Arudha is a very important factor in Prasna or Horary astrology. In stanzas 7 to 11, the
method of finding arudha is indicated. The twelve signs are assigned to the eight directions and
according to the direction held by the person consulting the astrologer at the time of a query, the
arudha is found. In doubtful cases, or when a questioner being agitated, walking up and down
puts a question, a diagrammatic representation is made and the person asked to place a bit of
gold or merely touch any point. This sign is taken as arudha.
It will be seen that if the circle is divided by 8, each cardinal point gets 45. According to
the assignment of Rasis, the common signs (Gemini, Virgo, Sagittarius and Pisces) get each 45,
while the other signs get only 22 1/2. If for instance the questioner stands, say at a distance of
34
30 towards S.E. direction, the sign will undoubtedly be Taurus and this will be the arudha. It is
better the astrologer always keeps ready a circle (see appendix) drawn according to the
instructions in the above stanzas, and when a questioner comes, ask him to touch a place in the
circle and then note down the arudha Rasi. Otherwise the direction where a person stands can be
easily noted and arudha Lagna determined.

THINGS TO BE NOTED AT QUERY TIME

Stanza 12. When a query is put, the astrologer should take stock of the exact time
(samaya), the nature of the spot occupied by the questioner (desa), the nature of his own breath
(swarayu), his own condition or state (avastha), what the querist touches (sparsa), arudha Rasi,
the direction, the letters of the words uttered (prasnakshara), deportment of the querist (sthiti),
movements (cheshta), mental attitude (bhava), his looking at particular direction or thing
(vilokanani), his dress (vasanam), and ominous sounds or indicative signs at the time (nimittas).
NOTES
Fourteen items have been listed in this stanza which the author wants an astrologer to
consider carefully when answering a query. It is interesting to note that according to this stanza
every gesture, emotion and suggestion, both of the astrologer and the querist have their own role
to play in indicating the outcome of a query. The author poses a very intriguing problem to
modern thinkers, when he brings together a variety of apparently unconnected matters as having
a bearing on our future thinking and actions. Modern psychologists and para-psychologists will
do well to find why or how the state of mind of a person, or the dress he wears or the direction he
faces, give a clue to the pattern of what is likely to happen to him in the future. Prasna takes into
account not only the external influences, the planets, but also the internal ones, the psychic
impulses which mould life. It enjoins a thorough examination of the minds of the astrologer and
the querist.

METHOD OF READING THE RESULTS

Stanza 13. The astrologer should reveal to the querist God's grace towards him, the
troubles from enemies, diseases and appropriate remedial measures by observing and taking into
account everything around him in the shape of omens or signs at the time of the query, when he
starts from the house of the native, when he is on his way to the house, when he enters his house
and when the Chakra or casting is being prepared and on the basis of sutra, thrisphuta,
ashtamangala, arudha, laying of the gold piece (suvarnavastha) amongst the flowers in the
35
Chakra, the rising sign, the position of the Moon, planetary states at the time and the Bhavas in
the horoscope of the questioner.
NOTES
This sloka is not easily amenable to translation. The author wants the astrologer to follow
a particular order in answering queries. First he should predict the leanings of God towards the
native and then give indications of any impending troubles from enemies, diseases, etc., and
suggest suitable remedial measures to counteract the evil effects. These predictions should be
based on three factors, viz., (a) the Prasna chart, (b) the birth chart and (c) Nimittas an all-
embracing subject, not capable of concise definition. If the astrologer is invited to the house of
the questioner, then he should all the while closely and carefully watch all omens or other signs
that he may come across from the time he starts from his residence to the time of his giving the
predictions. Nature is a source of eternal inspiration for man. Prof. Rao used to tell me that by a
certain code of interpretation of the sounds, gestures and movements of certain species of
animals, the future could be ascertained with considerable accuracy. I am not attempting an
explanation of the other technical terms used in this stanza, such as thrisphuta, etc., as the
meanings become clear to the reader as he goes through further chapters.
Stanzas 14 and 15. If the mind of the astrologer is steady and the person to whom the
future is read is humble and devout in temperament, then the reading will be correct and the
answer to all the queries will be invariably good. If the astrologer is calm, if the querent frames
his question in the proper form and if anybody talks about it or if he sees anything connected
with the topic, then the questioner will attain his desired object. So says a great authority.

THE TIME FACTOR

Stanzas 16 to 20. The unfavourable times for putting questions are:, the eleven
constellations not considered auspicious for the first feeding of the child; gandantha, ushna and
visha nakshatras, the four evil lunar days, vishti and sthira karanas; junctions of tithi, nakshatra,
rasi and amsa; gulikodayakala, vyatheepatha, sarpa siras, eclipses and ekargala; mrityu and
dagdha yogas; when malefics rise in or aspect evil signs, thirteenth lunar day; at dusk; at
midnight; when the Lagna is aspected by the Sun; at a solar ingress ; on a day ruled by the 3rd,
5th or 7th star from the birth star of the querent; when the Lagna of query is the 8th from the
querent's birth Lagna; and when the query Moon is in the 8th from the natal Moon. Queries put
under such evil times are indicative of inauspicious results.
NOTES
According to stanzas 16 to 20, an astrologer has to consider innumerable astronomical
36
factors before pronouncing judgement. There are nearly 22 doshas or afflictions or inauspicious
periods. When a question is put under these doshas, the indication should be deemed to prove
harmful or inauspicious. For the information of the readers, I propose to list these doshas
seriatim. There is a slight difference between the definition of the following doshas as given here
and as found in some works on Muhurtha.
I. Constellations considered inauspicious for first feeding: They are Bharani, Krittika,
Aridra, Aslesha, Makha, Pubba, Visakha, J yeshta, Moola and Poorvashadha.
II. Gandantha: The first pada or quarter of Aswini, Makha and Moola and the last pada of
Aslesha, J yeshta and Revati.
III. Ushna: From 7 1/2 to 15 ghatikas of Aswini, Rohini, Punarvasu, Makha and Hasta;
55 to 60 ghatikas of Bharani, Mrigasira, Pushyami, Pubba and Chitta; 21 to 30 ghatikas of
Krittika, Aridra, Aslesha, Uttara, Swati; 1 to 8 ghatikas of the 1st quarter of Visakha, Moola,
Sravana and Poorvabhadra; 52 to 60 ghatikas of Anuradha, Poorvashadha, Dhanishta,
Uttarabhadra; 20 to 30 ghatikas of J yeshta, Uttarashadha, Satabhisha and Revati.
IV. Visha: 50, 24, 30, 4, 14, 11, 30, 20, 32, 30, 20, 18, 22, 20, 14, 14, 10, 14, 20, 24, 20,
10, 10, 18, 16, 24, 30; 4 ghatis from these limits in each of the 27 constellations respectively. For
example, in Krittika that part of the constellation coming between 30 and 34 ghatis becomes
Visha.
V. Riktha Thithis: The 4th, 8th, 9th and 14th lunar days.
VI. Bad Karanas: Vishti and Sthira. Vishti is the 7th Karana. The first seven come by
rotation eight times in a lunar month commencing with the second half of the first lunar day.
There are 11 Karanas, the four, viz., sakuna, chatushpada, naya and kimstughna being
sthira or permanent Karanas which occur in order from the second half of the 29th lunar day.
VII. Sandhis or junctional points:
(a) The first and the lastghati (24 minutes) of a lunar day and nakshatra.
(b) The first and the last five vighatis (2 minutes) of a sign.
(c) The first and the last vighatika (24 seconds) of each Navamsa.
VIII. Gulikodaya Kala: This is the time at which the tertiary planet Gulika rises. Each day
at a particular interval of time from sunrise as given below Gulika is said to rise.
Day Night
Sunday 26 10
Monday 22 6
Tuesday 18 2
Wednesday 14 26
Thursday 10 22
Friday 6 18
Saturday 2 14

37
It is this moment that is meant.
IX. Vyathipatha: This is an evil Yoga prohibited for all auspicious works.
The method of calculation of Vyathipatha has been detailed in all Hindu astronomical
treatises. Roughly Vyathipatha falls in the following asterisms in the corresponding solar
months:

Aries and Libra Makha and Satabhisha
Taurus and Scorpio Sravana and Pushyami
Gemini and Sagittarius Poorvashadha and Aridra
Cancer and Capricorn Rohini and J yeshta
Leo and Aquarius Bharani and Swati
Virgo and Pisces Revati and Hasta

X. Eclipses: For three days from the time of the commencement of solar or lunar eclipse,
the lime is said to be inauspicious. XI. Sarpasiras: The latter half of Vyathipatha.
XII. Ekargala: This yoga is powerful during the daytime.
The following is a rough method for calculating Ekargala:
Subtract the Sun's longitude from 360. Divide the balance by 1320'. Reject the
remainder and the quotient plus 1 is the Ekargala nakshatra. The 2nd, 7th, 10th, 11th, 14th, 16th,
18th and 20th from this asterism are also Ekargala stars.
Example: The Sun's longitude is 116.
360-116: 244/1320' =18 3/10
The 19th from Aswini, viz., Moola is Ekargala star. Other Ekargala stars are
Poorvashadha, Poorvabhadra, Aswini, Bharani, Mrigasira, Punarvasu, Aslesha and Pubba.
XIII. Mrityu and Dagdha Yogas: Sunday to Saturday coinciding with Makha, Visakha,
Aridra, Moola, Satabhisha, Rohini, Poorvashadha respectively causes Mrityu Yoga in the first
eighth part of the day concerned. Dagdha Yoga arises when Sunday to Saturday respectively
coincide with the 12th, llth, 5th, 2nd, 6th, 8th and 9th lunar days.
XIV. Rise and Aspect of Evil Planets: The Sun, Mars, Saturn and Rahu are malefics.
Their aspect of or association with the rising sign is considered inauspicious.
XV. The 13th lunar day.
XVI. Pradosha: At dusk, i.e., just before and immediately after sunset.
XVII. Nishi: At the time of midnight.
XVIII. Ravi Darshana: When the Lagna at the time of the query is aspected by the Sun.
According to some the 7th sign from that occupied by the Sun.
XIX. Sankranti: At the time of the solar ingress into a zodiacal sign. The 16 ghatikas (6h.
24m.) both before and after the Sun's entry can be considered as inauspicious.
38
XX. When the ruling constellation is the 3rd, 5th or 7th from that of the birth, it goes
under the name of Vipat, Pratyak and Naidhana respectively and hence inauspicious.
XXI. The Lagna at the time of query should not be the 8th from the Lagna at the time of
birth.
XXII. The Moon at the time of query should not be in the 8th from the radical Moon.
Thus it will be seen that in these stanzas, some sort of a brief summary of Muhurtha or
electional astrology has been given. Then there are other equally inauspicious phenomena like
fall of meteors and appearance of comets, etc., which should also be considered.

THE SPACE FACTOR

Stanza 21. If the query is made at a time which is free from the above doshas, in the
Amrita ghatis, when benefics rise in the Lagna or aspect it, in auspicious Muhurthas and in
Siddba, Amrita and other good yogas, it will lead to success.
NOTES
Amritaghatikas are auspicious moments and they vary with regard to each constellation.
In the table given below, the moments of the commencement of the Amritaghatikas are given,
along with the moments of the commencement of Vishaghatikas and Ushnasikha and also the
Mrityu-bhagas or fatal degrees, for ready reference.
Durmuhurtha. Muhurtha technically means 48 minutes or 2 ghatis in terms of time. A
sidereal day consists of 30 muhurthas. The 1st fifteen diurnal muhurthas named are : (1) Rudra,
(2) Ahi, (3) Mitra, (4) Pitru. (5) Vasu, (6) Vara, (7) Vishwedeva, (8) Vidhi. (9) Satamukhi, (10)
Puruhuta, (11) Vahni, (12) Naktanchara, (13) Varuna, (14) Arama, and (15) Bhaga. The
nocturnal muhurthas are : (1) Girisa, (2) Ajipada, (3) Ahirbudhya, (4) Pusha, (5) Aswi, (6)
Yama, (7) Agni, (8) Vidhatru, (9) Chanda, (10) Aditi, (11) J eeva, (12) Vishnu. (13)
Yumigadyuti, (14) Thyasthur, and (15) Samdram.
In regard to the diurnal muhurthas the 1st, 2nd, 4th, 10th, 11th, 12th and 15th are
inauspicious while in nocturnal muhurthas the 1st, 2nd, 6th and 7th are inauspicious.
In calculating the Muhurtha or the Visha or Amrita-ghatikas, the exact length of day and
night or the exact duration of the nakshatra concerned should be ascertained. Each Muhurtha is
said to last for 48 minutes on the assumption that the duration of day and night is of equal
proportion viz., 30 ghatis. Similarly the periods of commencement and termination of the amrita
or visha-ghatikas are given on the assumption that the duration of a nakshatra is 60 ghatis.

No. Asterism Visha- Ushna- Amrita- Mrityu-
39
ghatika
B. E.
sikha
B. E.
ghatika
B. E.
bhaga
1 Aswini 50 54 74 15 42 46 8
2 Bharani 24 28 55 60 48 52 4
3 Krittika 30 34 21 30 54 58 12
4 Rohini 40 44 7 1/2 15 52 56 2
5 Mrigasira 14 18 55 60 38 42 6
6 Aridra 11 15 21 30 35 39 14
7 Punarvasu 30 34 7 1/2 15 54 58 10
8 Pushyami 20 24 55 60 44 48 16
9 Aslesha 32 26 21 30 56 60 24
10 Makha 30 34 7 1/2 15 54 58 20
11 Pubba 20 24 55 60 44 48 22
12 Uttara 18 22 21 30 42 46 2
13 Hasta 22 26 7 1/2 15 45 49 26
14 Chitta 20 24 55 60 44 48 30
15 Swati 14 18 21 30 38 42 38
16 Visakha 14 18 1 8 38 42 38
17 Anuradha 10 14 52 60 28 34 36
18 J yeshta 14 18 20 30 38 42 34
19 Moola 20 24 1 8 44 48 32
20 Poorvashadha 24 28 52 60 48 52 42
21 Uttarashadha 20 24 20 30 44 48 44
22 Sravana 10 14 1 8 34 38 46
23 Dhanishta 10 14 52 60 34 38 48
24 Satabhisha 18 22 20 30 42 46 50
25 Poorvabhadra 16 20 1 8 40 44 52
26 Uttarabhadra 24 28 52 60 48 52 52
27 Revati 30 34 20 30 54 58 54

[B stands for Beginning and E, for End]
For example: in Aslesha Vishaghatikas commence at 32 ghatis and end at 26 ghatis. The
Ushnasikha in Aslesha begins at 21 ghatis and goes on upto 30 ghatis. The Amritaghatikas in
Aslesha are between 56 and 60 ghatis. The Mrityubhaga or fatal degrees of Aslesha are those in
the 24th ghati.

THE PLACE FACTOR

Stanzas 22 to 25. When the spot where the question is put is the following, the
querist's object will be realised: sites filled with trees or plants blooming with fruits and flowers
and free from all dirt and dust and abounding in gold, gems and the like; a place agreeable to the
mind and senses, or a spot washed with diluted cowdung, pleasant spots filled with beautiful
women; a happy corner resounding with the echoes of auspicious ceremonies such as marriage,
40
etc., and a healthy home with smiling families.
Stanzas 26 and 27. A dreadful forest, a burning ghat, a bleak and rugged place; a
deserted house, or a home where poverty and disease abound; a place where obsequies are being
performed; neighbourhood of water, fire or lifeless trees; and in brief, all spots which sicken our
mind and body are bad and the questioner's object will not be realised.

EXAMINATION OF BREATH

Stauza 28. Everyday the astrologer should examine his breath early in the morning.
He should diagnose through which 'Nadi' it passes, and to which Bhuta it can be assigned. From
this he can know beforehand what is likely to happen to him that day. In the same manner, the
future of the questioner can be read in the case of Nashta Prasna (query regarding lost wealth)
and the like, through the nature of the astrologer's breath at the time of query.
Stanza 29. If the breath is seen to pass through the left nostril on Monday, Wednesday,
Thursday and Friday, it is favourable. If it is through the right nostril on Sunday, Tuesday and
Saturday, it is also equally favourable. But if it passes through the right nostril on the days of
good planets and through the left nostril on the days of evil planets, the effects will be adverse.
Significant happenings can be anticipated by a study of the passing of the breath through the
nostrils.
Stanza 30. If the 'breath' is found favourable on any day, then be rest assured that his
health will be good, he will gain money and he will get sumptuous meals and such other favour
able things that day. If unfavourable, the effects also will be reverse, i.e., he will not get good
food, he will have quarrels with everybody, he will not have sound sleep, nor will he have ease
and comfort even in respect of answering calls of nature.
Stanza 31. If the breath is unfavourable on Sundays, he will have pain all over his
body; on Mondays, quarrel; on Tuesdays, death for himself or his relatives; on Wednesdays,
distant trips; on Thursdays, some calamities to his country; on Fridays, failure in all his
undertakings; and on Saturdays, monetary loss, loss of valour, failure of crops and litigation
regarding land.
NOTES
The great author has explained in the above stanzas the method of prediction by
examining the nature of one's breath or swasa. This may seem strange to some but a careful
scrutiny will bear out its usefulness not only to the astrologer but to the layman at large. Readers
are referred to books on Swara Sastra for greater details.
Stanzas 32 and 33. If you find on 8 consecutive Sundays, that your breathing is
41
through your left nostril, then predict death of or calamity equivalent to death to your Guru
(preceptor) or senior relative; on 8 consecutive Mondays if the breath passes through your right
nostril, some ill-luck to your children or junior relations; on 8 Tuesdays, breath through the left
nostril involves imprisonment at the hands of your enemies; on 8 Wednesdays, breath through
the right nostril brings in severe illness or even death; on 8 Thursdays, breathing through the
right nostril causes danger to your Guru; on 8 Fridays, breath through the right nostril causes loss
of money in respect of lands; and on 8 Saturdays, breathing through the left nostril brings about
the ruin of your house or death of your wife.
NOTES
Some interpret these two stanzas to mean 8 consecutive days from Sunday, Monday, etc.
and not 8 consecutive Sundays or 8 consecutive Mondays etc.
Stanza 34. The dimensions of the five Maha Bhutas (great primordial compounds) are
as follows: Prithvi or earth 16 inches: apa or water 12 inches ; teja or fire 8 inches;
vayu or air 6 inches; and akasa or ether 3 inches. This is true of both nostrils. Here 8
inches make one foot.
NOTES
Here the author tells us under what Bhuta the breath can be brought. If the breath thrown
out through a particular nostril, measures, say, 16 inches, then it falls under Prithvi Bhuta ; if 12,
under Tejo Bhuta and so on. These measurements can be correctly ascertained only by trained
Yogis and not by ordinary human beings. The science of breath 'Swara Sastra' is a complete
discipline in itself and requires many years of diligent study and practice before it can be
mastered.
Stanzas 35, 36 & 37. Suppose on a first lunar day after the New Moon, you discover
in your breath passing through your left nostril, the earthly element, then predict good effects
such as getting good and lofty houses and coronation. If you find the watery element, then say he
will have wells and tanks dug up for the use of the people and will celebrate marriages. If it is the
fiery element, he will be troubled by enemies, will have wounds from weapons and ulcers, his
house will be burnt down, he will fall down from a height and his children will be injured by fire.
To avert this, Lord Iswara should be propitiated. If it is airy, there will be, fear from thieves,
flight from one's native place and there, he will ride horses and elephants. If it is ethereal, he will
be initiated into the old mantric lore, will be spending money for building temples and take
Diksha though his health may cause him some anxiety. These are the effects of the five elements
in both the Nadis. If the breath is long and continuous, it is auspicious. If its tip is broken, it is
bad.
Stanza 38. In a query involving loss or theft, one can make use of this (different
42
elements in breath) and predict the result boldly. If you find the breath to be earthy (prithvi), then
say the lost article is hidden under the earth ; if it is watery, it will be under water; if it happens
to be airy, say it is in a smoky corner; if it happens to be 'ethereal', then say that it is somewhere
up; and if it is fiery, say it is kept on the ground.
Stanza 39. If the astrologer meets the querist on the same side as his breath of the
earthy or watery type, he will be blessed with long life, good wife and children and plenty of
wealth. If she is a woman she will have a worthy husband, etc. If, on the other hand, the querist
stands on the opposite side or if the breath is of other types, the effect will be quite the reverse.
Stanza 40. In the left nostril, there is a nerve known as Ida; in the right, Pingala.
Through the centre which is covered, there is Sushumna. These are governed by the Moon
(Chandra), the Sun (Surya) and fire (Agni) respectively.
Stanza 41. Ida is good at the starting time and Pingala is favourable for entering a
place. Sushumna is good only for Yogic practices.
Stanza 42. In a query relating to sickness, if the question comes from the right when
the breath passes through the same side, then predict that sickness will be cured. If the question
comes from the left when the breath passes through the same sign, predict aggravation of the
illness. If the sick person happens to be a woman, it should be from the left side for relief and
from the right side for aggravation of the illness.
Stanza 43. When the question is put from the left and the breath flows through the
right or vice versa, then the sick man will get relief only with great difficulty.
Stanza 44. If the query is made when the astrologer inhales, then there will be relief; if
when he exhales, the sick man will die.
Stanza 45. In Anushthana Paddhathi, it is stated that a sick man will get relief if the
astrologer's breath and the side from which the question comes, are in agreement. Here, left side
alone is good for women and right side for men.
Stanza 46. At the time of the query if there is no indication of death, inauspicious
sight, talk or thought and if the messenger and the breath are on the same side, the sick person
will live ; otherwise not.
NOTES
In Kerala, there appears to have been a custom of sending a messenger to take the
astrologer home and do Prasna business in the house of the sick man. Hence frequent reference
to duta or messenger.
Stanza 47. If the query is made when the Moon is waxing (sukla paksha), the
messenger or querist standing in front or in a raised place or on the left side and the astrologer's
breath is governed by the Moon (left), then the questioner will have all his desires satisfied. If
43
when the Moon is waning (krishna paksha), the messenger stands below or behind or on the right
side and the breath is governed by the Sun (right), then also predict good results.
NOTES
In all these cases questions being put from certain sides when the astrologer's breath
passes through certain sides etc. it will be seen that the effects on the querist will be similar to
the experiences or mental conditions of the astrologer at the time.
Stanza 48. At the time of query, as the astrologer happens to feel comfortable or
otherwise, when doing his daily work such as sleep, bath and taking meal, so will be the effects
on the questioner.
NOTES
Here the author deviates a little from his main topic (breath) and dwells a little on avastha
or mental state.
Stanza 49. Irrespective of where the questioner stands or where the breath flows, if
after putting the query the person stands still and unwavering, predict that the sick-man will not
die.
Stanza 50. In a query regarding 'lost wealth', say that the article will be found in the
east, south, west or north from the querist's place, according as the nature of the astrologer's
breath is earthy, watery, fiery or airy. If the breath is ethereal, then the article will be found
somewhere in the middle or in the same place where it was before.
Stanza 51. In benefic weekdays when the Moon is waxing, if the breath is in the left, it
is good. In malefic weekdays when the Moon is waning, if the breath is in the right, it is also
good.
NOTES
Benefic weekdays are Monday, Wednesday, Thursday and Friday. Tuesday, Saturday
and Sunday are malefic.
Stanzas 52 & 53. In Yuddha Prasna, if a soldier starts with his breath in his left and
reaches the battleground when his breath is on the right, and if his enemy stands on that side
where he has no breath, then he will surely defeat his opponent. The reverse will be the effect in
reverse position.
NOTES
A soldier starting when breathing through his left nostril and reaching the battlefield
when he is breathing through the right nostril will be victorious; while, if he starts with his breath
in his right nostril and reaches the battlefield when his breath is in the left nostril, he is likely to
be vanquished, however powerful. In either case, the enemy should be standing on the side
where the soldier has no breath.
44
Stanza 54. Whenever thieves, enemies, kings or those in authority, saints, his brother-
gamblers with whom he plays and his rivals in litigation, are put on that side of his nostril
through which breath does not pass, they will be utterly powerless to do him any harm. But on
the other side, they will inflict defeat on him.
Stanza 55. Right breath is favourable at the time of bathing, eating, cohabitation,
transacting business, debating, gambling and fighting. It is also good when you are in fear or
disappointment in anything.
Stanza 56. Left side breath is good for travel, putting on new dress or ornaments,
marriage, bringing about reconciliation, making a gift and entering the presence of another.
Stanza 57. When you see a pregnant woman at the time when you breathe through the
right, then predict that the child is male; if through left say it is female. If it is in sushumna,
predict that she will give birth to a lifeless child.
Stanza 58. Suppose a pregnant woman asks an astrologer 'what is the sex of the child
that I will give birth to', then tell her it is to be male if she asks from the side you have breath. If
not, say it will be a female. If breath passes through both sides, then she will give birth to twins.
Stanza 59. If one wants to succeed easily in any undertaking in life, one should start
when the breath is in the left and reach his destination when the breath is in the right.
Stanza 60. In a query regarding an invasion, if the breath passes through the left,
predict there will be no invasion; if through the right, there will be an attack.
Stanza 61. To a query whether one will be successful in a friendly dual, if the question
is made from the side where there is breath, then say he will succeed.
Stanza 62. When the breath passes through the left, a wrestler can prepare, start and
enter the arena. If he strikes the opponent in the left, when the breath is in the right, success is
assured for him.
Stanza 63. Even if the contestant enters the ring with the breath in the left nostril, he
will be defeated when he moves on with the breath in the same nostril. In such a contingency he
should resort to the East or North of the ring in order to avoid defeat.
Stanza 64. In a question pertaining to birth of issue, when the astrologer's breath is
ethereal, say the child in the womb will die. If the person asks the question from the side where
there is breath and passes to the side where there is no breath, then predict that a lifeless child
would be delivered.

THE 'TOUCH' ANALYSED

Stanza 65. If at the time of query the questioner is feeling with his hand his chest or
45
breast or any auspicious object, then predict good. If not, evil results will happen.
NOTES
In this stanza, the method is switched on to sparsa or touch.
Stanzas 66 and 67. If he touches his own navel, nose, mouth, locks of hair on his head
or hair anywhere in his body, nails, teeth, private parts, anus (...), breasts, neck, stomach, ring
finger, the nine openings in his body, the palm of his hand, the soles of his feet and joints in his
body, or any depression, then predict evil.
Stanza 68. The eight cardinal points and the eight bodily limbs have their counterparts
symbolised in the eight Yonis like Dhwaja, Dhuma, etc. Results good or bad happen when these
points are touched by the questioner.
Stanza 69. Dhwaja (flag), Dhuma (smoke), lion, dog, bull, an ass and cow, an elephant
correspond respectively to east, south-east, south, south-west, west, north-west, north and east.
Stanza 70. The head, nose, mouth or face, eyes or ears, neck, arms or hands, chest and
legs symbolically correspond respectively to Dhwaja, Dhuma, etc., mentioned in stanza 69.
NOTES
In these three stanzas, there is some sort of an allocation of the eight main limbs to the
eight cardinal points and the sex organs of eight animals. The touching of any of these parts by
the questioner seems to imply the success or otherwise of the object in view. The following is a
tabular representation of the allocations suggested in the above stanzas :

Direction Yoni Limb
East Dhwaja Head
South-east Dhuma Nose
South Lion Mouth or face
South-west Dog Eyes or ears
West Bull Neck
North-west Ass Arms, hands
North Elephant Chest, breast
North-east Crow Legs

Stanza 71. If the questioner stands in the east and touches his own head, then predict
monetary gains; his mouth, gain of cows; his neck, gift of vehicles; chest, gift of ornaments. If
the questioner stands in south and touches his face or mouth, destruction of enemies; neck,
monetary gains; chest, begetting good children; head, arrival of relatives.
Stanza 72. If the questioner stands in the west and touches his head, gain of
knowledge; mouth, acquisition of friends; neck, gift of cows; chest, gain of vehicles. If the
questioner stands in the north and touches his head, ornaments; mouth, good friends; neck, good
children; chest, acquisition of elephants or elephant-ride.
46
Stanza 73. If the questioner stands in southeast and touches his nose, danger to life;
eyes and ears, fear of troubles; arms, breaking of vows; and legs, ruin of one's family. If the
questioner stands in south-west and touches his nose, loss of money; eyes and ears, sickness;
arms, loss of children; and legs, danger.
Stanza 74. If the questioner stands in northwest and touches his nose, fear from fearful
weapons; eyes and ears, wife's sickness; arms, litigation or dispute; and legs, killing cow. If the
questioner stands in the north-east and touches his nose breaking of teeth; eyes and ears, death
from evil-minded people; arms, danger to children; and legs, sickness to relation.
Stanza 75. If the questioner, standing in east south, west or north, touches nose, eyes,
arms or legs respectively or standing in south-east, southwest, north-west or north-east, touches
neck, chest, head or mouth respectively, the effects will neither be very bad nor very good.
Stanza 76. In any query regarding longevity, the cure of a sick man will depend on the
Avastha, state of the messenger or astrologer at the time of query.

SIGN OCCUPIED BY QUERIST

Stanza 77. In order to create conviction in the questioner, the astrologer should study
the Arudha Lagna and read therefrom what experience the questioner had on the way.
Stanza 78. If Rahu or Saturn is in Arudha or fifth or eighth house from it, then the
messenger might have seen very low people on his way. If Mars or Mercury stands at the above
positions, he might have met people belonging to Sudra caste.
Stanza 79. If J upiter or Venus is in Arudha or 5th or 8th from it, then Brahmins must
have been seen. If these are associated with or aspected by evil planets, then thread-wearing
Hindus,
Stanza 80. If the Sun, then distinguished personages or officials; if the Moon or
Venus, then a woman. If the Moon and Saturn are together there, he might have seen bad
women; if Venus (without any evil planets), chaste women.
Stanza 81. The nature of the people he has met on the way depends on the association
or aspects of evil or good planets. Further, predictions will have to be made from the direction of
querent and his gesticulations.
Stanza 82. If the Sun occupies the eighth house from the Arudha, then predict royal
displeasure or trouble from the army and this must have happened on the previous Sunday. If he
occupies J iva Navamsa, then say it was the ruler himself. Predict also some loss befitting the
Navamsa the Sun occupies Dhatu, J eeva or Moola (mineral, vegetable or animal).
NOTES
47
In odd signs (Aries, Gemini, Leo, etc.) the 1st, 4th and 7th Navamsas refer to Dhatu
(mineral), the 2nd, 5th and 8th refer to Moola (animal) and the 3rd, 6th and 9th refer to J eeva
(vegetable). In even signs (Taurus, Cancer, Virgo, etc.) the 1st, 4th and 7th refer to J eeva
(vegetable), the 2nd, 5th and 8th to Moola (animal) and the 3rd, 6th and 9th to Dhatu (mineral).
In 80 st. has been translated as distinguished personality or officer.
Stanza 83. If the Moon occupies the eighth house, then say that the querist had to
starve on the previous Monday or he had to live on mere rice-water.
NOTES
According to the commentator, if the Moon was strong then the querist would have lived
on rice-water.
Stanzas 84 and 85. If Mars is in the 8th, then the questioner had a fall. Mars with
Gulika reveals that the person was wounded severely. According as Mars occupying a dhatu,
moola or jeeva or sarisripa Navamsa, the querist was hurt by some weapon, lacerated by thorns,
scratched or wounded by nail or teeth or was bitten by a snake or scorpion, on the previous
Tuesday.
NOTES
Sarisripa Navamsas are Cancer, Scorpio and Pisces.
Stanzas 86 and 87. If Mercury occupies the 8th from Arudha Lagna, the questioner
was obstructed in his work the previous Wednesday. According as Mercury is in Moola, Dhatu
or J eeva Navamsa, the questioner had to lose or be without betel leaves and nuts, or was sick, or
had to exchange harsh words or be without chunam (lime).
Stanzas 88 to 92. If J upiter stands on the eighth, say on the last Thursday his
performance of daily religious duties was delayed (in the case of twice-born) or there was loss of
articles. If Venus is in the 8th house, he had separation from his beloved or loss of clothes or his
clothes were soiled by dirt. If he is in Moola Navamsa, his clothes were torn by thorns. If he
occupies J eeva Navamsa, they were torn by his finger nails or he gave them away as gifts. If he
occupies Sarisripa Navamsa, his clothes were bitten by mice or eaten away by white ants on the
previous Friday. If Saturn stands on the eighth from Arudha, say that he had to take food very
late or had to face a great danger on Saturday last.
Stanzas 93, 94 and 95. If Rahu stands on the eighth, say that his legs were affected by
some pain on the way. If he stands on dhatu Navamsa, say it was caused by stones. If he stands
in moola Navamsa, some thorns pierced into his feet. If he is in J eeva navamsa, the querist was
bitten by a serpent on the previous Saturday. If Kethu stands on the eighth house, say that his
legs dashed against rocks last Tuesday. If he is with Gulika, then predict that his legs were very
much wounded.
48
Stanza 96. If evil planets occupy the third house from Arudha, then the questioner had
to fast on the days governed by such planets.
Stanza 97. The third, sixth and twelfth houses are also evil as eighth house. Hence
predict evil to have happened last week allotting suitable days to those planets that occupy the
above houses.
NOTES
These stanzas are clear enough and they do not need any explanations. The situation, of
the different planets in the 3rd, 6th, 8th and 12th houses from Arudha Lagna and in certain
Navamsas indicate the happenings some trivial on certain week-days, pertaining to the
planets concerned. Readers may test these principles and find out for themselves, the usefulness
of these combinations in the modern age.
49
We can illustrate with a chart here.
Suppose at the time of query Aquarius is the Arudha Lagna.

Sun 4
Merc. 19
Venus 16
Ketu 14-32

J up. 5
Moon 6

Saturn Rahu
Arudha
Lagna
17-3-1978
Mars
NAVAMSA
Mars
Saturn 2-52 Sun
Rahu 14-32 Mercury
Moon
J upiter
Ketu
Venus


Rahu is in the 8th in Rasi and in Taurus Navamsa which is the 5th Navamsa. Virgo being
an even sign, the 5th Navamsa would belong to Moola or vegetable.
So, the querent can be expected to have trodden over thorns which must have pierced
through his soles while on his way to the astrologer.
Stanza 98. Suppose planets occupy favourable houses, then predict good as having
happened on the days governed by the occupants. These predictions can also be made from
Udayalagna, in which case, predict good or bad on the ensuing weekdays.
Stanza 99. In Prasna Bhasha it is stated thus : If there are strong malefics in the 7th
from the Arudha of the messenger or query, he must have had bad omens; if benefics, good ones.
The same results can be read from planets in the 4th and 10th from Arudha. The omens at a
journey can be read from the Ascendant at the time of starting and the 4th and the 10th
therefrom. The same results can be read from planets in the 4th and 10th from Arudha.
Stanza 100. If the Sun and Mars occupy 1, 4, 7 and 10, then say he has met some
quadrupeds like elephants or cows as indicative signs on his way. Mercury and Saturn are bird-
planets and indicate birds like chakoras. The Moon indicates serpents or scorpions and Rahu,
spiders.
NOTES
It must be noted that if J upiter or Venus occupies such a position, the questioner must
have come across some human being.
Stanza 101. If Saturn, Rahu, Ketu or Gulika occupies 1, 4, 7, 10, say he met low-caste
50
people on his way. If the Moon and Venus occupy the above houses, say that he has met women
on the way. If it is Mercury, say he met. learned men. If it is J upiter, he met pious Brahmins.
Mars indicates soldiers. The Sun represents men of distinction.

DIRECTION OCCUPIED BY QUERIST

Stanza 102. If the messenger puts in his question from east, south, west or north, it is
good. If he occupies south-east, south-west, north-west or north-east, it is bad. This applies to
men only. The reverse holds good for women.
Stanza 103. If the questioner faces or stands in the south, it indicates evil especially
regarding the question of longevity.

PRANAKSHARA

Stanza 104. If the first syllable or Gana of the words uttered by the querent happens to
be one owned by any of the Bhutas Akasa, Vayu, Agni, Apa and Prithvi, the effect of the
query will not be happy.
NOTES
Gana is a term used in pfrosody, where there are 8 syllable groups, viz., (1) Ma, (2) Ya,
(3) Ra, (4\ Sa, (5) Ta. (6) J a, (7) Bha and (8) Na.
Stanza 105. The alphabet is divided under two heads, viz., the vowels headed by Aa
(3f) and the consonants headed by the gutterals (...) including the liquids, semi-vowels and
sibilants. The vowels constitute the 'Life' and consonants the 'Body'.
Stanza 106. If the sentence of a query begins with a vowel, the query may be about the
person's longevity and the effect will be beneficial. The trouble, if any, is only physical.
Similarly if the sentence begins with a consonant, the trouble is not so much with the body as
with his longevity.
Stanza 107. The five vargas or groups of consonants have five syllables each presided
over by Vayu, Agni, Indra, J ala and Napumsaka. If the first letter of the question happens to fall
under Napumsaka, the result will be extremely bad; if under Vayu and Agni, evil results befall; if
under Indra, neutral effect; if under water, favourable results. In vowels too, the short and long
belong respectively to Indra and J ala.
NOTES
The five vargas or groups of consonants are :
Kavarga: (Gutterals) Ka, Kha, Ga, Gha, Gna Chavarga : (Labials) Cha, Chcha, J a, J ha,
51
J na
Pavarga: (Palatals) Pa, Pha, Ba, Bha, Ma
Tavarga: (Dentals) Ta, Tta, Da, Dda, Na
Thavarga: (Linguals) Ta, Tha, Da, Dha, Na
In each varga, the first to last syllable is presided over respectively by Vayu (air), Agni
(fire), Indra, J ala (water) and Napumsaka (eunuch). Tf for instance, you take Kavarga, the letters
Ka, Kha, Ga, Gha and J na are ruled by Air, Fire, Tndra, Water and Napumsaka respectively.
Suppose the first letter of a certain query commences with the letter ma, the result will be
harmful as the syllable is presided over by Napumsaka or eunuch. In this way, other syllables
should be interpreted. The syllables ya, ra, la, va, sa, sha, sa, ha, la and ksha have similar lords as
mentioned above.
Assign short vowels (...) to Indra Bhuta and (...) to J ala Bhuta.
Stanza 108.

Ganas Presiding Deities Effects
J hagana (u u) The Sun (Surya) Increase of illness
Sagana (u u ) Air (Vayu) Going to another country
Bhagana ( uu) The Moon (Chandra) World-wide renown
Magana ( --------- ) Earth (Bhoorai) Prosperity
Ragana ( u ) Fire (Agni) Death
Thagana ( ------ u) Ether (Akasa) Emptiness or poverty
Yagana (u ----- ) Watar (J ala) Exceptional prosperity
Nagana (uuu) Heaven (Swarga) Long Life

NOTES
This sloka is from the Anushtanapaddhati.
Letters are divided into hard (guru) and soft (laghu) ones. Long ones are said to be hard
and short ones soft. In the word uttered by the questioner, the first three letters make up a gana.
Ganas are divided into eight on the basis of soft and hard ores. For instance in stanza 108, 1st
line of the three letters constituting J hagana, the first (u) is laghu or soft, the second is guru or
hard and the third is laghu the whole J hagana being ruled by the Deity Sun. Likewise in the
Sagana the first letters (u u) are soft and the third ( ) hard. In Magana all the three letters (-----
-----) are hard (guru). In the words uttered by the questioner, take the first three letters and fit
them to the above classification of ganas and then give appropriate prediction.
With due deference to the author and his eminent disciples I must confess that the method
given in stanza 108 is not easily applicable in actual practice.
Stanza 109. If the questioner utters words that are very pleasing to the ears, auspicious
coherent and expressive, predict success of his undertaking; otherwise not. If his sentence closes
52
with a Visarga, then too the effect will be unfavourable.
Stanza 110. Moreover find out the Lagna from the first letter of the querent's
statement and then predict the results, good or bad as the case may be.
Stanza 111. There are seven Vargas, viz., Aa (*), ka (*), cha (*), ta (*), tha (*), pa (*)
and ya (*) belonging to the Sun, Mars, Venus, Mercury, J upiter, Saturn and the Moon
respectively.
Stanza 112. By a consideration of ihis varga division, ascertain the Lagna on the basis
of the first, second and third letters and answer the questioner.
Stanza 113. In the case of Mars, Mercury, J upiter, Venus and Saturn, each having two
signs, take their odd or even signs according as the syllable is odd or even in the Vargas. In the
case of the luminaries, there is no such difference, as they own only one house each.
Stanza 114. This plan is made use of when neither the Arudha nor the Udaya Lagna is
known. So too when there are many questions put practically at the same time.
NOTES
Some sort of a connection is established between sound vibrations and the zodiacal signs.
There are seven vargas or groups of letters.

Planet Varga letters commencing from
Sun
a aa i ee u oo ri rii

lu loo e ai o ow
Mars
k kha ga gha gna
Venus
cha cliha ja jha nya
Mercury
ta tah da dah na
J upiter
tha thha da dha na
Saturn
pa pha ba bha ma
Moon
ya ra la va ha sha sa ha la

According to stanza 111, the above vargas are ruled by the Sun, Mars, Venus. Mercury,
J upiter, Saturn and the Moon respectively. Stanza 112 is interpreted by different scholars in
different ways. Mr. P. G. S. Iyer who assisted me in translating this work and who was well
versed in Malayalam and Sanscrit, thinks that by taking the first word in the query and tracing it
to the varga concerned and thence to the planet, the Lagna should be found out. Suppose the first
53
word of a query commences with Aa (*): the presiding planet being the Sun, the Lagna would be
Leo. In regard to two signs owned by a planet, the odd or even position of the first letter in the
appropriate varga should be taken. Suppose a query commences with ba (*); it is the third letter
in Pavarga : presided over by Saturn. Since 3 is an odd number, you must take Aquarius, the odd
sign, as Lagna. If instead, the query commences with bha (*): This is the 4th letter and 4 being
an even number, the Lagna will be Capricorn, the even sign owned by Saturn.
This method of ascertaining Lagna should be resorted to in the absence of Arudha or
Udaya Lagnas or when a number of queries are put simultaneously.
Stanzas 112 to 114 are taken from Prasna Gnana of Bhattotpala.

THE QUERIST'S STHITI OR BEARING

Stanza 115. Watch the questioner as to how he stands. If he puts his left foot in front,
then predict it to be good; if he places his right foot in front, it is bad. If he shakes his leg, it is
productive of evil only. If he stands firmly, it is wholesome.
Stanza 116. If he sits at ease, straight, facing the astrologer in an elevated place and on
a good seat, it is good. If he sits in a low place on a bad seat, then it is bad.
Stanza 117. If the querist puts a question seated, then stands up or makes the query
standing and then sits down, the results will be good.
Stanza 118. Suppose the questioner having come within the orbit of the astrologer's
vision halts here and there, then predict 'delay' by the number of days corresponding to the
number of his halts.
Stanza 119. Suppose a stranger crosses between the astrologer and the questioner, then
failure of the expected help should be predicted.

THE QUERIST'S BEHAVIOUR PATTERN

Stanza 120. Suppose the questioner shakes or wrings his hands or rubs them, or looks
sideways, or he forgets the object of his visit, then puts in the query after much hesitation, then
predict failure.
Stanza 121. Suppose suddenly he strikes hard his own body or anything near him, then
predict death. The effect is the same when there is a thought, sight or news of indications of
death.
Stanza 122. Suppose he feels sleepy or is unclean, or is weeping, or has his hair
dishevelled or has his face cut or has head shaved clean or stands naked or bemoans his fate or is
54
engaged in cutting or flees in fear or performs his Homa to Agni or ties up something round his
legs or hands, or frequently rubs his eyes with his hands or feels despondent or is seen trampling
on a piece of wood or a bunch of grass, then know that the effects will be evil.
Stanza 123. If the questioner is found engaged in twisting a rope, marking the ground
with his nails, is forced to change his place or is obstructed, has his body smeared with oil,
engaged in carrying ashes or bones, lead or dung, or discovered to be sickly ; has a cloth wound
up round his neck; has his body painted with mud: is found uttering unpleasant and harsh sounds
or words; is found performing Sraddha; then you can very well count that you have nothing good
to predict.
Stanza 124. Suppose he has with him a knife or a sword, a bundle of hay, net, chaff,
shoes, peacock feathers, leather, decorations of dead body, horn, broom, winnowing basket,
ropes, pestles, or he is found to be starving or is crippled, then also predict evil.

QUERIST'S MOOD OR BHAVA

Stanza 125. If he has his face distorted either by anger or sorrow or exertion, or if his
mind is much worried, then also effects will be bad.
Stanza 126. If the messenger or questioner is handsome, healthy and modest, has the
mark of nob'e birth and breed and possesses a happy face, then take these as good and predict
accordingly.
Stanza 127. If his eyes are opening wide or he is looking at auspicious objects, and is
free from downward or upward looks, then predict good effects. If his eyes are half-closed, if he
looks at dirty or inauspicious things, or looks upwards or downwards, the results will be very
bad.

DRESS AND GARMENTS

Stanza 128. If the questioner puts on wet, torn, dirty clothes, in red or blue colour, or
decorates himself with red flowers, the Prasna effects will be sorrowful. If he has white neat
clothes, fine ornaments, fragrant white flowers and rich perfumes on his person, then the effects
will be good.
Stanza 129. If the questioner comes with any auspicious things in his hand, then
predict good. If he comes with nothing or with any inauspicious things as broom, etc., then
predict evil effects.

55
SOME PECULIAR LAKSHANAS

Stanza 130. If at the time of query, the astrologer is free from all anxieties, and if the
questioner's posture, movements and looks are favourable, then predict good.
Stanza 131. If these are bad, then the achievement of his desired objects will not take
place. If these are of mixed nature, then the effects will be mixed according to the strength of
good and bad indications.

OMENS OR TATKALA LAKSHANAS

Stanza 132. All the effects of a query can be fully understood by a careful study of
what you see before you or what you hear or what others speak at the time of the query, in the
shape of ominous sounds or expressive signs.
Stanza 133. The sight of certain objects brings in comfort and welfare. Note these
suggestive signs when you begin to make predictions. This will be useful also when you go or
start for another place.
Stanza 134. While discussing marriage affairs or when starting for a marriage
ceremony, the sight of 'fresh dress' and the like indicate a happy marriage. Then if you happen to
see two persons bidding farewell to each other and parting away, then the marriage tie will be
broken or dissolved.
Stanza 135. If you see any person thrusting his finger into any hole, then say that the
bride in question is immoral. If however you notice any person coming towards you from any
side, you may predict that a gentleman from that direction will marry her.
Stanzas 136 and 137. In a query regarding 'birth of children' a casual sight of the
following at the time brings in luck and attainment of object: a book, pen and the like, a small
jingling bell, bangle, a necklace and other ornaments of children, a small piece of deer-skin, a
stick, a belt of darbha grass, a pregnant woman, smiling children: these indicate clearly that the
questioner will get children.
Stanza 138. If you happen to see near, anybody cleaning his body or going away from
your midst or anything burning brilliantly, say that the pregnant woman in question will have
abortion.
Stanzas 139 and 140. In a Yuddha Prasna, the following are considered as favourable
signs: a person standing on his right leg or shaking his weapons pressing his right hand; a
burning fire or a distinguished, august or calm personage.
Stanzas 141 and 142. A person standing firmly on his left leg, a person shedding tears
56
or speaking in a faltering voice, a dirty person and one sheathing his sword: these sights indicate
defeat in a fight.
Stanza 143. In a query pertaining to an enterprise, the sight of a piece of gold or some
fruits suggests financial gain.
Stanzas 144 and 145. In a query bearing on disease, the sight of a living being or
person on horseback or on an elephant portends immediate cure of the disease. But standing on a
lifeless object will bring about the death of the questioner.
Stanzas 146 and 147. Flowers for funeral rites, sesamum seeds, burning cinder,
unwashed clothes, darbha grass (kusa grass), curd, all things used in obsequies burial or
cremation these when seen indicate the death of the sick man.
Stanzas 148 and 149. In a question pertaining to travel, if the messenger sits down or
lies down after the question is put, then you can say that some obstructions will impede his trip.
If he gets up on one leg and keeps standing on the other and contracts them, some delay will be
caused in his trips. If he gets up or walks up as soon as the query is made, predict that the
intended trip will take place soon.
Stanza 150. If you chance to meet two persons with their hands clasped or if you find
a stranger walking towards you, then a dispute will end in compromise. Separations, breaks, etc.,
lead to the obstruction of peace.
Stanza 151. The following are considered as evil omens indicating failure:
Intermittent cries of Oh! Oh! sniffing sounds, the falling of the flag-post or the family tree of
worship, clothes, umbrella, or shoes getting spoiled or words connoting ruin or loss heard from
all directions, or bad birds or cruel animals making unpleasant cries, light being extinguished
unexpectedly any vessel full of water or so firmly fixed that it tumbles down.
Stanza 152. At the time of prasna, if you see on your left, cats, owls, a kind of snake,
or Godha it is considered bad; if you hear the cry of a lizard on the left side, the effect is the
same. Sneezing of persons to the right side also is harmful.
Stanzas 153 and 154. If you hear anybody uttering the names of hogs, serpents, hare,
Godha, etc., it is good. But to see these or hear their cries is bad. To see or to hear the cries of the
monkey and the bear is good. But to hear their names uttered is bad. To see or to hear the cries of
an elephant, a horse, or an ox is also good.
Stanza 155. A veena, flute, drum, conch, the sounds of these instruments are
auspicious. General music, pleasant objects and beautiful women, dancing girls, pot of curd,
coloured rice, sugarcane, Durva grass, sandal paste, pot filled with water, flowers and garlands,
fruits and virgins, bells, lights and lotus flowers all these are auspicious both for hearing and
seeing.
57
Stanza 156. Umbrella, arches, agreeable palanquins or carriages, hymns of prayer, or
utterances of the Vedas, a cow tied with a rope, a bull, a mounted mirror, gold, a cow and its calf,
eatables, fresh mud, or a learned pandit, are good. In brief, all those things which are agreeable to
our ears and which are pleasant to our eyes can be considered as good omens at a query.
Stanzas 157 and 158. Other signs and omens should be learnt from other treatises on
the subject or under the guidance of a Guru or according to the code of conduct sketched by
learned men. For general guidance, it may be taken as granted that whatever things or signs that
help us to attain our objects, are good and all those things that are inauspicious indicate the
contrary results. Knowing benefic or malefic nature of the omens, it is possible to make
appropriate predictions.

Thus concludes the 3rd chapter of Prasha Marga.
58
THE ASTROLOGER'S DEPARTURE

Stanza 1. When the astrologer sets out to the house of a person whose future he has to
read, he must recall all those, ominous indications which he noted when the querent approached
him. He must apply now the same rules and start at an auspicious time to the house of the
querent. The Kalahora of benefics is particularly good.
Stanza 2. All those good and bad omens suggested for the time of putting a query in
the last chapter may be applied now when the astrologer sets out to the house of the querist.
Stanzas 3, 4 and 5. The astrologer's dress gets entangled on anything; his walking stick
or umbrella tumbles down, somebody calls him from behind and says "come here, stop, do not
go, enter in, where do you go?", etc; his head dashes against a post or pillar; his legs strike
against a stone or piece of wood. These are bad omens indicating inauspicious results. He should
also refer to his experience for other omens.

OMENS ON THE WAY

Stanza 6. These omens simply indicate what is going to happen as a result of your
good or bad karma in your last birth.
NOTES
This sloka is from Brihat Samhita.
Stanzas 7 and 8. Whom an ominous sign affects has to be understood by the then
situation. If a person going alone notes a sakuna or omen, he is himself affected; in an army, the
king is affected ; in the capital of a country, it is a warning from the goddess of the place; a
company of people, the effects will be felt by the important man in the group according to
seniority in age, wisdom or birth.
Stanza 9. The effects of any sakuna whether it has been experienced in the past, or
whether it is being felt at present, or whether it will be experienced in the future, have been
explained in some other works according to the direction of its occurrence.
Stanzas 10 and 11. Beginning from sunrise, the Sun travels through the eight
directions commencing from the east, at the rate of seven and a half ghatis in each direction. The
directions under traverse, the preceding and the succeeding ones go under the name of deeptha,
angara and dhumni respectively. The remaining five are santha.
NOTES
The day is to be reckoned from sunrise to sunrise. The Sun is supposed to symbolically
go round the different directions in the order of east, south-east, south, south-west, west, north-
59
west, north and north-east respectively, staying in each direction for 1\ ghatis or three hours.
From sunrise to say about 9 a.m. the Sun will be in the east. During these three hours, the east
goes under the name of deeptha or ablaze. The quarter left, viz., south-east is angara or burning
and the quarter to succeed, i.e., south-east is dhumni or smoky. The rest, viz., south, south-west,
west, north-west and north are santha or tranquil. Three hours after sunrise, Hie Sun stays in S.E.
Then this quarter or direction becomes deeptha. The preceding one (east) and the succeeding one
(south) become angara and dhumni respectively ; and the other directions south-west to north-
east reckoned in clockwise order become santha.
Six hours after sunrise the position is shifted to the south, which becomes dceptha, south-
east and south-west going under the name of angara and dhumni respectively. In this way note
the position of the Sun and determine the nature of the directions. Angara refers to the past,
deeptha refers to the present and dhuma refers to the future. The following diagram will also be
useful in understanding the above two stanzas :

North-east
3 a.m.
to 6 a.m.
East
6 a.m.
to 9. a.m.
South-east
9 a.m.
to 12 noon
North
12 midnight
to 3 a.m.
Sunrise 6 a.m.
South
12 noon
to 3 p.m.
North-west
9 p.m.
to 12 midnight
West
6 p.m.
to 9 p.m.
South-west
3 p.m.
to 6 p.m.

Suppose at 10-20 p.m. the nature of the diks or directions is to be ascertained. The Sun's
position will be at north-west deeptha; west will be angara; the north will be dhuma and
north-east, east, south-east, south, south-west and west will be santha. In actual practice, the
actual time of sunrise should be taken and each direction allotted three hours. Depending upon
the direction of the past, present and future of the querist is to be noted.
Stanza 12. - To the five directions (going under the name of santha) should be suitably
assigned the sequence of the "time-effect". The remaining two directions will be similar to those
of their adjacent ones.
NOTES
I have given a very liberal translation of this stanza. In the preceding stanza, reference is
made to the dik or directions falling under the name of santha. What does this refer to? Is it
present or past of future? This is answered in this sloka. The fifth dik from each is also the same
in time-effect. It has already been suggested that the direction, the Sun is in, is deeptha (present)
and the preceding and the succeeding ones are respectively angara (past) and dhumni (future).
60
Suppose the Sun is in east direction (6 a.m. to 9 a.m.) and an omen is sighted in north-west, its
effect will be felt only in the future, because it is the fifth from south-east which is dhumni
(future). Regarding the effects of the south and north, the first half will correspond to the
previous direction and the second half to the next quarter. Thus the first half of south indicates
future and the second part, the present. The first half of north refers to future and the next half to
past.
N. E. E. S. E.

3 a.m.
to 6 a.m.
Angora Past
6 a.m.
to 9. a.m.
SUN
Deeptha Present
9 a.m.
to 12 noon
Dhumni Future

N
|-30 a.m.
to 3 a.m.
Sunrise 6 a.m.
12 noon
to 1-30 p.m. |
S
|-12 midnight
to 1-30 a.m.
| 1-30 p.m.
to 3 p.m.

9 p.m.
to 12 midnight
Omen
6 p.m.
to 9 p.m.
3 p.m.
to 6 p.m.

N. W. W. S. W.

Stanza 13. The eight quarters, beginning from east to west in the clockwise order,
signify respectively a king, an heir apparent, a commander-in-chief, a messenger, a learned man,
a spy, a priest, and a controller of elephants. Again, the east, south, west and north respectively
signify a Kshatriya, a Vaisya, a Sudra and a Brahmin.
Stanza 14. Omens seen in the various directions by the astrologer standing or walking
indicate contact with the class of people mentioned in stanza 13.
Stanza 15. Suppose an omen is notified in the east, then assume that you will meet
with a royal personage; in south-east, a prince and so on.
Stanza 16. If the messenger be of the same caste, etc., the object of the query will be
realised. If not, the effects will be adverse.
NOTES
The above stanzas are quite clear and they do not require an explanation. The eight
cardinal points beginning from the east are held to signify a king, an heir apparent, etc., and an
omen seen in a particular direction signifies meeting with the class of people according to the
above allocation.
Stanza 17. Cotton, medicines, black-gram, salt, net, trap, and other destructive
61
appliances, ashes, burning cinder, iron, buttermilk, serpents, foul-smelling things as human
refuse, or vomitted dirt, mad man, a sick man, an idiot, a blind man, a mute, a deaf man, a
eunuch, an ascetic in brief all those things which are repugnant to the eye or mind, are all evil
omens.
NOTES
Meeting any of these on his way is considered bad.
Stanza 18. If a serpent, a cat, a godha (a kind of alligator), a mongoose or a monkey
crosses your path, something bad is sure to happen The sight of mustard seed, fuel, stone, grass,
is also bad.
Stanza 19. Raw flesh, liquor, honey, ghee, white clothes, white ointment, jewels,
elephant, birds, horse, king, a prosperous family-man, deities in procession, white chowries,
delicious food or drinks, dead body, Brahmins coming in twos, and burning fire, are good
omens.
Stanza 20. Birds and animals going clockwise, jackal and dog moving anti-clockwise,
and good animals found in odd numbers, indicate good.
Stanza 21. The sight of wild crow, Bhasa and Bhardwaja birds, mongoose, goats,
peacock, is good besides what is expressed in the sloka, "matsyau ghati", etc.
NOTES
The sloka referred to here is from Varahamihira's Brihat J ataka.
Two fishes, a man bearing a pot, a man and woman bearing a mace and veena. a person
carrying bows and arrows, crocodile, a person carrying a balance, an unmarried girl sailing with
corn in one hand and fire in the other, are indicative of auspiciousness.
Stanzas 22 and 23. J ackal, mongoose, tiger, chakora bird, serpent or a pig crossing
you on the right side is indicative of good. If they cross your left, it foretells evil. A dog, a crow,
a goat, an elephant or a stag, passing on your left, indicates good, if not it forebodes evil.
NOTES
These birds and beasts if seen in the suggested directions produce good. Otherwise evil
results are said to flow.
Stanzas 24 and 25. The omens too become 'tranquil' and 'blazing' according to the
directions in which they are situated. They yield their results too accordingly. The three quarters
left behind, occupied at present and to be occupied next by the Sun, are called Deeptha or
'blazing'. These three quarters are unfavourable and the remaining ones termed 'Santha' or
tranquil are favourable. The omens seen in these quarters also yield similar effects.
NOTES
Suppose the Sun is in the eastern quarter (6 a.m. to 9 a.m.). Then the north-east, east and
62
south-east directions go under the name of deeptha. The other five directions are santha. An
omen seen in a deeptha quarter indicates evil results and that sighted in a santha quarter denotes
favourable happenings.
Stanzas 26 to 28. Commencing from an hour and a half before sunrise the Sun travels
through the 8 directions during the 8 yamas of the day. The names of the 8 quarters are jwala
(flame), dhuma (smoke), chaya (shadow), mrittika (mud), jala (water), bhumi (earth), bhasma
(ashes) and angara (charcoal). The three quarters from angara are termed deeptha or blazing and
the three from mrittika, santhd or tranquil. The first half of chaya and the last half of bhasma are
good. The other halves are bad.
NOTES
Here the allocation of the Sun's symbolic motion clockwise in the eight cardinal points is
of a different type. The following table is self-explanatory. The table holds good if sunrise is at 6
a.m.
Time Direction Nature of motion
4-30 a.m. to 7-30 a.m. East J wala or flame
7-30 a,m. to 10-30 a.m. South-east Dhuma or smoke
10-30 a.m. to 1-30 p.m. South Chaya or shadow
1-30 p.m. to 4-30 p.m. South-west Mrittika or mud
4-30 p.m. to 7-30 p.m. West J alu or water
7-30 p.m. to 10-30 p.m. North-west Bhumi or earth
10-30 p.m. to 1-30 a.m. North Bhasma or ashes
1-30 a.m. to 4-30 a.m. North-west Angara (charcoal)

The three directions beginning from angara, i.e. north-west, east and south-east fall under
deeptha and produce the same results as suggested in stanza 25. The three directions
commencing from mrittika, viz., southwest, west and north-west are santha and denote
favourable results. The first half of chaya (south) and the last half of bhasma (norths are good. In
this connection 'notes' given under stanzas 10 and 11 may be re-read with advantage.
Stanza 29. A person meeting with a bad omen on the way must go back home, wash
his feet and do pranayama (breath-regulation) 11 times and start again. If he meets again with a
bad omen, he should return home and do pranayama 16 times. After that if he again sees a bad
omen for the third time, he should not proceed at all.

INDICATIVE SIGNS WHILE ENTERING THE HOUSE

Stanza 30. When the astrologer enters the house, he should take stock of all the effects
of the indicative signs and omens occurring at the time of starting, going along the way and
entering the house, and apply their effects.
63
Stanza 31. As the astrologer enters the place, if some other person issues out through
the same gate, then the patient will die. On the contrary, if another person enters the place (with
the astrologer) the sick man will soon improve. So am I taught by my Guru.
Stanza 32. If a woman in menses, carrying fruits and roots issues out of the house
which the astrologer enters, it may safely be predicted that the querist's life and career are
doomed.
NOTES
According to some this verse is an interpolation.
Stanzas 33 and 34. While entering, if one hears Vedas being chanted, mantras recited,
a bull facing the house, bellows or cows mooing sweetly, or finds a gentle and fragrant breeze
blowing, then predict good health and prosperity.
Stanza 35. Cots, chairs, vehicles, etc., if found upturned or vessels down-faced,
consider they are evil indicators.
Stanza 36. If you hear anything falling or breaking to pieces, then also the sick man is
not likely to survive.
Stanza 37. If the light is put out though there is no violent wind and the fire is soon
extinguished though there is sufficient fuel, consider that the sick man will die.

64
CONDUCTING THE PRASNA

Stanza 1. In this chapter is explained how prasna kriya is to be conducted and how the
future can be divined on the basis of certain indications given in sastras.
NOTES
In Kerala, it seems people generally ask astrologers to do ashtamangala prasna and have
their varying fortunes unfolded to them. It is said that most family people took part in it and in
fact, the daily routine of some families was regulated by these Prasnikas. Remedial measures
were taken to alleviate the sufferings caused by their previeus evil actions. Hence the author has
taken great pains to detail how this Prasna must be conducted. The first three chapters cover the
first stage in dealing with Prasna. In this chapter, the author explains further how the future can
be divined by Time with the help of God, omens, signs and significations.

PREPARATION

Stanza 2. After taking a clean bath, dressing himself in tidy neat robes and wearing
sacred ashes, the astrologer seated at ease must open the Kriya with great devotion to God and
Guru facing east, and observing carefully all around, noting omens if any.
Stanza 3. The time for this must be neither too early in the morning nor too advanced
in the midday. It must be done when the Sun is bright and pleasing.
Stanza 4. Of the accessories used for Prasna or query, if sacred ashes are first brought
inadvertently, then it forebodes evil. If a lighted lamp is taken to the Prasna-room, it denotes
general welfare and God's blessing.

SIGNIFICANCE OF THE LAMP

Stanza 5. In all prasnas, why in all karmas, the lamp plays a prominent part, a
messenger of the future. If the flame is pleasant and bright, it forebodes good
Stanza 6. If the flame of the lamp (used in the Prasna) moves in an anti-clockwise
direction, if it is not bright, if it frequently emits sparks, if ii is too small in shape, if it is
suddenly put out though there is good oil and sufficient wick, if it is extinguished in spite of
repeated efforts to light it, if it is found broken in two halves, if it makes 'cracking sounds' and if
it shakes to and fro though there is no adverse wind, then prognosticate 'evil'.
Stanza 7. If the flame is fairly dense and long in appearance, if it moves only in a
clockwise way, if it is steady and bright, if it produces no sound, if it is beautiful to look at, if it
65
is golden or jewel-like in hue and if it burns straight without being bent, then predict prosperity
and success.
Stanza 8. The oil in the lamp represents the physical body; the wick, soul; the flame,
longevity; its brightness and dimness, happiness and misery; the can, its size and shape, the
house; and the wind, relatives and friends. The lamp symbolising divinity indicates the future.
NOTES
Light is the basis of all divinity in the Universe. It is said to foretell clearly the present
and the future events of man. Oil in the lamp is equivalent to the physical body of a person. Its
quality and quantity determine the physical and mental features of a man. It is said that the
quantity of the oil, its purity, its clearness, its density and everything that is found in it, its
temperature, colour, etc., all these can be skilfully applied to the physical and mental qualities of
the questioned If the quantity is small, divine that the questioner also is weak in blood ; if the
temperature of the oil is high, say that he is suffering from fever or worried in mind. If many
things are found floating in the oil, then say that he is suffering from worms. The wick that burns
can be considered as the soul of the person. If the wick is dirty, then say he is not sharp in
intellect. If two wicks are found to be intertwined say his Praaa, Apana and other vayus are not
working in order and hence ill-health and mental troubles. The flame of the lamp is ' life '. Its
size determines longevity. If it is bright, he Is happy, and if it is dim, he is afflicted.
The can that contains the oil is the house of the questioner. If it is fair in size or neat in
shape, say he is in a spacious and neat house. If you happen to shift the lighted lamp from its
original position, then predict that the questioner will change his house. If a gentle breeze blows
against the light, say that he has bosom friends to help him. If an adverse wind blows, say he has
innumerable enemies. In this way this idea can be expanded intelligently by astrologers.
In this connection, reference may be made to Dasa-dhyayi an annotation of Varaha
Mihira's Brihat J ataka, Sloka 18 Chapter V. Here 'sneha' is considered as happiness or misery of
a person. The wick is considered the physical body, the flame is compared to the soul.
Accordingly some change the reading and say that the wick represents longevity and the flame,
soul.
The significance of a lamp in Prasna, so elaborately dealt with by the author, may have to
be ignored in modern times, in view of the fact that oil lamps are today conspicuous by their
absence electric lights having taken their place.
Stanza 9. If the flame burns towards the east, then it foretells prosperity; if the flame is
found towards the south-east, predict 'fear from fire'; if it is towards the south, say 'death'; if it is
south-west 'diseases like epilepsy or apoplexy or sudden fits'; if it is towards west, say
'improvement' or peace; if it is towards the north-west, predict 'poverty and decline'; if it is
66
towards the north, predict 'he has just overcome a great danger or death'; if it is north-east,
conclude 'general good health'. If the flame blazes vertically, state that success and gains will
attend the questioner's efforts.
NOTES
In all these, the astrologer should carefully divine the situation, environment and context
and apply the lakshanas above mentioned.
Stanza 10. If any of the articles brought while putting a query are placed on that side
or Dik occupied by Gulika or that side indicated in the Rasis as the 8th Rasi from Arudha or
from the J anma Rasi of the questioner, then the questioner will meet with an early death, if it is
not aspected by J upiter.
NOTES
Usually when putting questions, the custom is to bring such articles as flowers, betel
leaves, sandalwood sticks, etc. The placement of these articles in a particular direction or quarter
with reference to Gulika or Arudha or J anma Rasi of the querist seems to have its own
significance in determining the outcome of a query. J upiter's aspect will avert the crisis. For
purposes of this stanza, the different directions are denoted thus: Aries and Taurus east;
Gemini south-east; Cancer and Leo south; Virgo south-west; Libra and Scorpio
west; Sagittarius northwest; Capricorn and Aquarius north; and Pisces northeast.
Suppose, at the time of the query. Gulika is in Gemini (south-east) and the articles are placed on
the south-east side. It means that questioner may die unless. J upiter aspects the sign.

DRAWING THE CIRCLE OR CHART

Stanza 11. Draw a diagram on an even and dean spot, made pure and tidy, and covered
by a layer of raw rice and adorned with a lamp and flowers and other ornaments.
NOTES
Chakra here refers to the zodiacal diagram. It should be drawn on an even and clean spot
covered with rice and adorned with flowers, etc.
67

Meena
Pisces
Mesha
Aries
Vrishabha
Taurus
Mithuna
Gemini
Kumbha
Aquarius
PADMA LOTUS
Kataka
Cancer
Makara
Capricorn
Simha
Leo
Dhanus
Sagittarius
Vrischika
Scorpio
Thula
Libra
Kanya
Virgo

After drawing the diagram, Puja has to be offered to the Padma (the central portion). The
gold piece has to be put in one of these parts, to be detailed later. Stanza 12 gives measurements
of the Chakra.
Stanza 12. Draw the Chakra or figure on the ground aforesaid measuring 24 angulas
square. Divide it into 16 equal parts of 6 angulas each. Then you will get at the centre a 'Lotus'
with four petals. The remaining 12 parts will constitute the 12 signs of the zodiac beginning with
Aries.
Stanza 13. Some astrologers condemn the use of sacred ashes (bhasma) for drawing
this Chakra. Still many make use of it nowadays.
Stanza 14. This Chakra should be drawn clockwise. Matty obstacles are indicated, if it
is drawn first in the anti-clockwise manner and then in the opposite direction.

NATURE OF THE CHART

Stanza 15. Bold lines indicate prosperity. Indistinct lines indicate misery and
affliction. Broken lines show that obstacles are ahead both for happiness and work

HOW THE PRIEST DRAWS THE CHAKRA

Stanzas 16 and 17. If it so happens that the northern line is drawn first, then the
questioner may be told that he will have monetary gains. If the western line is drawn, then
diseases will increase. If the eastern line is drawn, 'birth of children' can be told. If the southern
line is drawn first, death can be foretold.
NOTES
Generally the Chakra is drawn by the temple-priest and not the astrologer. Therefore, the
mode of drawing of the diagram is to be interpreted by the astrologer.
68
Stanza 18. If any portion of the Chakra is found to be a little raised, then the astrologer
should predict that in the house and compound of the questioner there is a spot, which is
elevated; if there is any depression anywhere in the Chakra, there is a deep pit in his compound
or house.
NOTES
The astrologer must interpret the Rasi Chakra as the house and compound of the
questioner.
Stanza 19. If any where in the Chakra, pieces of grass are found scattered, then deduce
there are trees on that side in the compound of the querist. If the Chakra is found wet anywhere,
say there are ponds and wells. If you discover a piece of stone, then say there are rocky spots. If
you note small particles of sand, then conclude that certain portions of the compound are
elevated or cocoanut or some other trees of the kind are there. If you find wet mud anywhere
sprinkled by ants in the Chakra, state that there will be ant-hill in the compound of the
questioner.
NOTES
In these 9 slokas, the author deals with 'Lekhaka Sparsa Lakshanam', i.e., effects of the
touch and posture of the man who draws the Chakra.
Stanzas 20 to 22. After finishing the Chakra, if he gives away anything to anyone,
then conclude that the property of the questioner will be soon sold away. If he takes anything
from anybody, then he will gain fresh landed property. If he raises his hand up, then think that
there are trees in the lands of the questioner. If he wears rings in his raised fingers or touches his
necklace, then say there are creepers in the trees; if he raises his palms with the fingers folded,
then say that the trees are without branches; if he clenches his fist, then say there are more
stumps of trees. If he feels the hair in his face, then say there are trees with thorns. If he feels his
nostrils or earholes, then say there are rat-holes and snake-holes in his gardens.

BEHAVIOUR OF THE AGENT

Stanzas 23 and 24. If he touches his dishevelled locks or hair on the head or
moustache, then state there are kusa and other kinds of grass. If he touches his nose, you will
find ant-holes. If he however feels his stomach, privities, eyes, mouth and breast, then say there
is plenty of water in his gardens. If he happens to touch any of the perspiring parts of his body,
you will find his lands to be very fertile with water flowing through always.
Stanza 25. If he places his hands in his armpit or anus, then the water in his gardens
will be very bad. If he raises his arms too high, there ace very tall trees; if he lowers his hands
69
very low, the trees are stunted ones. If he feels his teeth or nails, then metal ores (mineral wealth)
can be discovered in his gardens.
Stanzas 26 and 27. If he touches his kneecap and other bony spots in his body, then
many stones and bones can be found in his compound. If he touches his navel or any other
depressed limb, then many pits and ponds can be seen in his gardens. There will be rivers or
small streamlets in his gardens if he touches the ridge of his back. We shall now deal with other
secrets pertaining to the messenger.
Stanza 28. The astrologer must carefully mark the other persons, if any,
accompanying the messenger, at the time of invitation. He should ascertain the nature of the
people and state that the questioner has houses all around his home inhabited by people similar
in occupation and caste to the persons already noted. If at the time of first invitation a bowman
turns up, say that there is a temple in that direction of the questioner's house where God Sasta is
worshipped. If a woman turns up, predict that there is a temple dedicated to Goddess Lakshmi or
Durga in that direction of house. If dirty boys turn up, then predict that evil spirits live near.
Stanza 29. If a Brahmin turns up, say that a Brahma Rakshasa resides in that direction
of his house. If a wicked man happens to come, then say that the questioner is molested by
thieves and robbers.
NOTES
All these lakshanas can be applied to Prasna time and first invitation time.
Stanzas 30 and 31. After the Chakra is drawn, the astrologer should wash his feet,
sanctify his body with Vedic mantras, worship the Atman and Lord Ganesa. Thereafter he should
worship Lord Maheswara with Panchakshari Mantra in the lotus at the centre of the Chakra after
the preliminary worship, and keep ready the offerings to be made to the subsidiary Deities.

INVOCATION TO THE LORD

Stanza 32. The Lord's meditation is as follows: "I invoke the Lord who is
gracefully seated on the grand throne placed on a crystal platform at the foot of a celestial tree in
a quiet place on the Great Mount Kailasa, who is attended upon by the entire host of Gods,
whose left hand is placed on his knee, who holds a deer, axe and the symbol of knowledge,
whose body is gist up with the yogic bands in the form of snakes and who teaches the Supreme
Knowledge to the group of Sages."
WOSHIPPING THE PLANETS

Stanzas 33 and 34. Aries and other signs, the planets posited in different signs and
70
Gulika should be worshipped with their names as subordinate Deities. At the end of the worship
he should adore Saraswati and Guru in the auspicious objects kept by the side of the Chakra and
worship Lakshmi in the lamp.
NOTES
Stanza 32 is to be recited as Dhyana Mantra for worshipping Lord Maheswara.

PLACING THE GOLD PIECE

Stanza 35. After this puja, take a piece of of gold, wash and place it in a basin or in a
plantain leaf. Apply sandal paste and cover it with some flowers, coloured rice, etc
Stanza 36. Keep it in the left hand and covering it with the right hand, repeat with
devotion the Panchakshari Mantra 108 times.
Stanza 37. Then the Ashtamangala Kriya is solemnly begun. The details are given
below as advised to me by my Guru.
Stanza 38. Sit on the left side of the Chakra facing east. Sit on a neat place. Place
before you a plank of wood to the north of the Chakra. Take 108 cowries and place them on the
plank.
Stanza 39. Sprinkle them with holy waters and cover them with sandal paste, flowers,
etc Then worship Siva in them as before.
Stanzas 40 and 41. You should then do the navagraha puja invoking the Sun in the
east, Mars in the south-east, J upiter in the south, Mercury in the south-west, Venus in the west,
Saturn in the north-west, Moon in the north and Rahu in the north-east, and repeat the Mantra
108 times.
NOTES
Repeat Panchakshari and other mantras derived from Guru and invoke the Guru and the
nine planets.

SANKALPA

Stanza 42, 43 and 44. May it occur to me through your grace to find out the real truth,
good and bad, regarding the person born in such and such a nakshatra and bearing such and such
a name, and happenings about him in the past, present and the future in respect of money,
children and house affairs.

ASHTAMANGALAM
71

Stanzas 45 to 50. Then call the girl or boy not conversant with astrology who has just
bathed and is well-dressed. He or she should worship the lamp, Ganesha and the planets with
flowers. The astrologer should then place the gold piece along with flowers, etc., in the right
hand. He or she should then go round the Chakra and then stand near it facing the east, in the
meanwhile the questioner should be meditating on God. Then the astrologer reflecting on the
problem of the querist should touch the cowries repeating the mantras thrice and at the end ask
the boy or girl to place the gold piece in any one of the signs.

DETERMINING THE ARUDHA RASI

Stanzas 51 to 53. Then the astrologer should divide the cowries which he has before
him into three groups, placing one on the left hand side, another in front of him and the last one
on his right hand side. The omens also should be taken into consideration. Note this time also.
The nature of the breath too is to be noted. Then one may be asked to go out and measure the
Sun's shadow. That Rasi where the gold piece is deposited by the boy or girl is known as the
Arudha Rasi. The astrologer should carefully observe the lay of the gold piece amidst the flowers
in the Chakra and point out some effects from its position.
Stanzas 54 and 55, After finishing the worship, the astrologer should give the
predictions.
He should solemnly take the cowries kept in three places one after another. Count each
separately and expunge all multiples of 8 and keep the remainder. This forms the third digit,
second digit and the unit (respectively) of a number he is making.
NOTES
The remainder in the left hand is ' hundred', in front ten and on the right hand side one
unit. Thus a number containing three digits is obtained. This number is technically termed the
Ashtamangala Number. Some more details on the results that can be gleaned from the lay of the
gold' coin are dealt with in stanzas 32 to 36 of Chapter VIII.


THINGS TO BE NOTED

Stanzas 56 and 57. Note carefully the Arudha, the lay of the gold piece, the shadow of
the Sun measured in feet, ashtamangala number, deepa lakshana and other lakshanas perceived at
the time. The nature and number of the betel leaves, year, month, date, week-day, the name of
72
the questioner, his house name, his nakshatra and sankalpa (object of the Prasna) must also be
noted.

CONCLUSION

Stanzas 38 and 59. Draw a chakra and scatter coloured rice over it. Perform the puj'a
with devotion. Worship the cowries for ashta-mangala. See that a piece of gold is asked to be
deposited in one of the squares of the chakra and find out the ashtamangala number. For puja
purposes, white flowers (especially tumbe) alone should be used.
NOTES
In these stanzas, the author recapitulates what he has. already treated of in this chapter.

Thus concludes the 4th chapter of Prasha Marga.

73
TIME OF QUERY

Stanza 1. Without knowing correctly the exact rising sign at the time of a question, no
prediction is possible. This point has been repeatedly explained in treatises on this subject.
Stanza 2. The astrologer's statement can never be fruitless if he has studied well the
astronomical and astrological treatises and if he has correctly calculated the Lagna through the
shadow, water appliances, etc.

CALCULATION OF LAGNA

Stanzas 3 to 7. The length of the shadow at the time of query should be noted down
and from that the vakya for the next stage should be deducted. The balance should be converted
into inches (angulas) and multiplied by 60. The product should be divided by the difference in
inches between that vakya and the following vakya taken in inches. The quotient will be the
ghatikas and vighatikas past in the day. Then from the position of the Sun at that instant, find out
the balance in degrees of the sign; multiply this by the multiplier (Rasi gunaka) of the sign
occupied by the Sun, when the balance of the sign remaining after sunrise will be got. Deduct
this from the number of ghatikas-vigatikas past in the day and also the durations of the following
signs till a balance is left over. Multiply the balance by 30 degrees and divide by the duration of
the sign which is not covered. This will give the degrees past in the particular sign, to which
prefix the number denoting the past signs. This will be the Lagna
NOTES
The author shows how the Ascendant may be determined by noting the length of the
shadow at the time of the question. This was the standard method until almost a few decades
back for determining the Ascendant.
Briefly, a circle is described on a level floor. The gnomon (a rod of 12 digits meant
specifically for this purpose) is placed vertical at the centre of the circle. The length of the
shadow of the gnomon at the time of question is noted and from this the Lagna for the instant in
question calculated.
Vakyas are astronomical formulas given in terse Sanskrit sutras. Their use and
application require diligent study under a competent teacher.
For example, there are 248 vakyas for the Moon giving its anomalies which enable one to
find the geocentric longitude of the Moon at sunrise on any day. These are called lunar vakyas.
These vakyas or formulae are very much in use even today in certain parts of Kerala for the
determination of the position of the Moon, nakshatra and tithi on any particular day. The
74
difference (as alluded to in stanzas 3 to 7) between 2 consecutive vakyas gives the orbital
velocity of that particular planet at sunset. The difference of two alternate vakyas divided by two
gives the orbital velocity at sunrise.
The method prescribed by the author is both impractical as well as impossible in present
times. There are standard ephemerides available with which the Ascendant for the time of query
can be determined with greater ease and better accuracy.

CORRECTION BY KUNDA

Stanza 8. Having arrived at correct Lagna Sphuta, multiply this by 81 (Kunda).
Expunge all multiples of 12. From the remainder, find out the Nakshatra. If this Nakshatra
happens to be the constellation of the questioner, or its trines, then be sure that this Lagna is
accurate. If it is not J anma or Anujanma Nakshatra, add or subtract some minutes and shift the
Lagna in such a manner as to have the asterism (J anma or Anujanma) of the questioner.
Stanza 9. Add to the Lagna or subtract from it 10 minutes of arc for each asterism. If
the asterism of the questioner is Aswini and Kundagata Sphuta as got from verse 8 is Krittika,
subtract 20 minutes from the Lagna Sphuta. If the Kundagata Sphuta is Satabhisha, add. 40
minutes. Adjust this change in the dinagata also similarly.
NOTES
Suppose the ascendant is 1134' and the birth asterism is Mrigasira. Applying stanzas 8
and 9 we get Lagnasphuta (1134' =694')*Kunda (81) =56214. Dividing this by 12, i.e., by
expunging multiples of 12, the remainder is 6, which counted from Aswini gives Aridra. As the
Kundagata star is Aridra and birth star given is Mrigasira, subtract 10 minutes from the
Lagnasphuta. That is, the Lagna will be 1124'. Adjust the given time of birth accordingly.

THE MOON'S LONGITUDE

Stanzas 10, 11 and 72. To the Moon got from the Parahita system of calculation, 24
minutes should be added. To this the following figures 1, 3, 4, 5, 6, 5, 4, 3 and 1 should be
applied for every 10 days, negative from 10th day of Virgo to 10th day of Sagittarius and from
10th day of Pisces to the 10th day of Gemini; so also positive from 10th day of Sagittarius to
10th day of Pisces and from 10th day of Gemini to 10th day of Virgo. This will be the Drik
Ganita Moon. In the Kollam Era 825, it was the view that 24 minutes should be added to the
Moon-Following has been stated in the work called Kanthabharana regarding bringing out the
correct Drik Moon.
75
Stanza 13. Find out the asus with the help of the function got by adding the precession
relative to the Kollam year to the Sun's position for the instant. Multiply this by 17 and divide the
product by 12. This will be negative or positive according to the Bhuja or Koti position of the
Sayana Sun. Then 145 divided by 509 converted into minutes added to the Parahita Moon will
make it equal to the Drik Chandra.
NOTES
In stanzas 10 to 13, the author gives the methods for calculating Chandra Sphuta on the
basis of Parahita, a system of calculation that was in vogue in Kerala.
Though it is not necessary for the reader to bother himself with this method, I have given
some clarifications based on the commentary of Sri Punasseri Nambi Neelakantha Sarma.
The word am has not been specific. Perhaps it is charasu. While finding out the Lagna,
the word ' nadika ' includes 'vinadika' also. To find out the time from the sunrise to the required
instant, a method is indicated which makes use of the knowledge of the length of the shadow.
From chaya to angula it is the rule of three ; measure is by difference in inches. 60
vinadikas is the effect. The adjoining vakya is subtracted from the observed shadow and this
gives the starting point. As for the vakya, it begins with simha jugate dinape and is given in
J yotishastra Subodhini. When the Sun is at the end of a sign, the process becomes intricate and
for places where it is difficult to calculate, these have already been laid down. Therefore, these
vakyas have to be framed according to the times and places. Even the method of proportion is
only approximate for the shadow decreases rapidly. When greater accuracy is required recourse
has to be had to "computation of shadows". At other than junction points, the time arrived at
from these can also be used. In any case, either according to the method indicated or by "shadow
computation", the time past in the day has to be arrived at. For determining the portion yet to
elapse in the sign occupied by the rising Sun, recourse has to be had only to the rule of three.
After subtracting the balance (of duration) of the sign at sunrise and the following signs
(their duration) from the time of question, the portion elapsed in the rising sign is got. From the
rule of three, the Lagnasphuta is got. Rasi durations and divisors vary with time and place, a fact
which should always be kept in view.
The word 'Vira' represents 24. Kala secmathi sobhan-gaya by figure notation represents
1, 3, 4, etc., to apply to months from 10th day of Virgo and Pisces 10th day for every 10 days.
For months from Virgo 10 to Sagittarius 10 and from Pisces 10 to Gemini 10 these figures
should be deducted from the Parahita Moon. For the rest of the months, they should be added.
According to Parahita Ganita while working out the duration of the day only the charaphala from
the Sun's Bhuja is taken into account and not pranakalantara. But in Drik system, Pranakalantara
also is taken into account. Therefore this new correction is intended to regularise this. In this
76
context, it may be said that this work was written at a time when the precession of equinoxes was
about 20. That is why the 10th day of Virgo and Pisces were taken. The work 'Arka' in notation
refers to 10 and that was why the 10th day was taken. At present the precession is about 22 and
as such the 8th day should be taken.
As explained above, the application of the constants, viz., 1, 3, 4, 5, etc. (vide stanzas 10
to 13) to Parahita Moon to convert it inco Drigganita Moon is related to the position of the Sun.
Thus when the Sun occupies the following positions, the correction to be applied will be as
follows :
Virgo 10 to Sagittarius 10
Virgo 10 to 20 ... 1 Negative
... 21 to 30 ... 3
Libra 1 to 10 ... 4
... 11 to 20 ... 5
... 21 to 30 ... 6
Scorpio 1 to 10 ... 5
... 11 to 20 ... 4
... 21 to 30 ... 3
Sagittarius 1 to 10 ... 1
Positive
... 11 to 20 ... 1
... 21 to 30 ... 3
Capricorn 1 to 10 ... 4
... 11 to 20 ... 5
... 21 to 30 ... 6
Aquarius 1 to 10 ... 5
... 11 to 20 ... 4
... 21 to 30 ... 3
Pisces 1 to 10 ... 1
... 11 to 20 ... 3 Negative
... 21 to 30 ... 4
Aries 0 to 10 ... 5
... 10 to 20 ... 6
... 21 to 30 ... 5
Taurus 0 to 10 ... 4
... 10 to 20 ... 3
... 21 to 30 ... 1
Gemini 0 to 10 ... 1
Gemini 11 to 20 ... 3 Positive
... 21 to 30 ... 4
Cancer 1 to 10 ... 5
... 11 to 20 ... 6
... 21 to 30 ... 5
Leo 1 to 10 ... 4
... 11 to 20 ... 3
... 21 to 30 ... 1
Virgo 0 to 10 ... 3

Suppose the Moon's position on a particular day during this year is 2430' as per Parahita
77
and the Sun is in 25 Leo which means the 25th day of the solar month Leo.
Adding 24 minutes to 2430' we get 2454'. The Sun is in 25 of Leo. The solar date is
25th of Leo. From the table given above, when the Sun is in 2030' Leo, the value to be added is
1. Therefore 2454' +1' gives the Drigganita Moon as 2455'.
The word stungo represents 74 and by about 74 years the precession amounts to 1. Even
this is approximate. This difference will be clear from the disparity in the mean longitude of the
Moon in the Drik and Parahita systems which can be detected as real or otherwise only by
astronomers and astrologers.
Since accurate planetary positions based on correct observations (Drik) are now
available, it is not necessary for a student of astrology t o bother himself with the methods here.
These methods are now obsolete.

POSITION OF GULIKA

Stanzas 14, 15 and 16. These three stanzas give the method of calculating the
longitude of Gulika.
NOTES
The above three stanzas give a cumbersome method of finding out the position of Gulika
on the basis of the "Charajya" of the Sun. Readers need not bother themselves with this
cumbersome method.
There appears to be some confusion as to whether Gulika and Mandi are the same or they
are different "planets". I shall briefly deal with the method of finding the position of Mandi.

MANDI

From Sunday onwards during daytime the position of Mandi will correspond to the rising
degree at the end of 26, 22, 18, 14, 10, 6 and 2 ghatikas after sunrise ; provided the sunrise is at 6
a.m. If the length of the day is more or less than 30, these figures have to be appropriately
changed. Thus for example if the length of the day is 32 ghatis on a Sunday, the sunrise being at
5-40 a.m. then Mandi's position will correspond to the rising degree at the end of 27.73 ghatis
after sunrise.
During night times, the position of Mandi will correspond to the rising degree at the end
of 10, 6, 2, 26, 22, 18 and 14 ghatis respectively from sunset from Sunday onwards. These
figures hold good provided the duration of night is 30 ghatis. Appropriate alterations should be
made if the nocturnal duration is more or less than 30 ghatis. If for instance on a Saturday, the
78
duration of night is 34 ghatis then the position of Mandi corresponds to the rising degree at 15.86
ghatis after sunset.

GUI.IKA

In daytimes the lords of the first 7 parts are the seven planets reckoned from the lord of
the week-day chosen in the order, the Sun, the Moon, Mars, Mercury, J upiter, Venus and Saturn.
The 8th or last portion has no lord. Therefore Gulika's position corresponds to the ascendant
rising at the end of Saturn's part,
In the night the lords of the first seven portions or Muhurthas are the seven planets
counted from the lord of the 5th week-day from the day chosen. Here again Saturn's Muhurtha is
Gulika.
Both Mandi and Gulika are said to be Saturn's sons.
Let us find out the position of Mandi and Gulika on a Friday: during daytime, when the
duration of the day is 30 ghatis and the Sun rises at 6 a.m.
Mandi: On Friday, Mandi's position corresponds to the rising degree at 6 ghatis after
sunrise.
Gulika: As the duration of the day is 30 ghatis, each part is equal to 3 3/4 ghatis. The
ruler of the first part is Venus (lord of the week-day) and that of the second part (upto 7 1/2
ghatis) is Saturn. Therefore Gulika's longitude corresponds to the rising degree at 7 1/2 ghatis
after sunrise.
But so far as our author is concerned, he seems to have accepted both Gulika and Mandi
as the same 'planets' and consequently Gulika's position so far as this book is concerned should
be obtained according to the method given for Mandi.
Stanza 17. Keep the Sphutas or longitudes of the three, viz., the ascendant, the Moon
and Gulika separately. Then add up the three. This is called Thrisphuta.
Stanza 18. Add the Sun's Sphuta to Thrisphuta, you get Chathusphuta. By adding the
Rahusphuta to Chathusphuta, you get Pancha-sphuta.
NOTES
The stanzas are simple and need no elucidation. Take an example in which the longitudes
or Sphutas of the Sun, the Moon, Lagna, Gulika and Rahu are: the Sun 30112'; the Moon 18
29'; Lagna 43 9'; Gulika 64 26'; and Rahu 6 9'.

Lagna +Moon +Gulika =Thrisphuta
439' +1829' +6426' =126 4'
Thrisphuta f Sun =Chatusphuta
79
126 4' +30112' =67 16'
Chatusphuta +Rahu =Panchasphuta
6716' +69' =73 25'

In all these cases expunge multiples of 360 degrees.

PRANA AND DEHA

Stanza 19. Multiply Lagnasphuta by five. Add Gulikasphuta to it, we get Pranasphuta.
Multiply Chandrasphuta by 8. Add Gulika to it, we get Dehasphuta Multiply Gulikasphuta by 7.
Add the Sun's Sphutato it, we get Mrityu-sphuta.

NOTES
Lagnasphuta X 5 + Gulika =Pranasphuta
43 9' X 5 + 64 26' =280 11'
The Moon X 8 + Gulika =Dehasphuta
18 29' X 8 + 64 26' =212 18'
Gulika X 7 + The Sun =Mrityusphuta
64 26' X 7 + 301 12' =32 14'

Stanzas 20 to 22. Multiply Prasna ghatis by 120 and divide the product by the duration
of the day. Add to the quotient the Sun's longitude. Call this X.
If the Sun is in a fixed sign subtract 4 signs from X. If the Sun is in a common sign, add 4
signs to X.
If the Sun is in a movable sign, no addition or deduction is needed. This is Pranasphuta.
NOTES
In stanzas 20, 21 and 22, another method for calculating Pranasphuta as given in other
works is explained.
The time of question in ghatis is to be multiplied by 120 and divided by the duration of
the day (in ghatis) of Prasna. To this is added the Sphuta or longitude of the Sun. From the total,
four signs (120) are subtracted if the Sun is in a fixed sign; four signs are added if the Sun is in
a common sign. No addition or subtraction is needed if the Sun is in a movable sign. The result is
Pranasphuta.
Determination of Pronasplnita:
Step (a) Prasna ghatis x 120 =product
(b) Product / duration of day =quotient
(c) quotient - Sun's longitude =X.
(d) If Sun is in fixed signs, X - 4 signs
80
=Pranasphuta
If Sun is in common signs. X +4 signs
=Pranasphuta
If Sun is in movable signs, X =Pranasphuta.
Illustration :
Suppose, Sun =24 Gemini =84
Prasna time =25 - 42 ghatis after sunrise Duration of day =31 ghatis.
For determining Pranasphuta:
(a) 25-42 x 120 - 25.7 x 120 =3084
(b) 3084 / 31 =99.48 =99s 14 24'
Expunging multiples of 12, we get the quotient as 3s 14 24'
=104 24'
(c) X - 104 24' =84 - 188 24' X =6s 8 24'.
Since the Sun is in a common sign.
Pranasphuta =X +4 signs, i.e., 6s 8 24' +4s
=10s 8 24' Pranasphuta =Aquarius 8 24'.
In calculating the Pranasphuta etc., due to difference of opinion amongst the ancient
scholars different methods are given by different authors. Therefore, we can calculate
Pranasphutas as per the method given by the author himself in stanza 19 and the/method given in
stanzas 20 to 22 may be used for research purposes.
Stanza 23. Mrityu and Kalasphutas are obtained thus:
Multiply Prasna ghatis by 35 and divide the product by the duration of the day. You get
Y. Depending upon the week-day of the Prasna being Sunday, Monday, etc., Mrityusphuta is
obtained by adding 1 sign, 10 signs, 2 signs and 15 degrees, 5 signs and 5 degrees, 4 signs, 7
signs and 8 signs and 15 degrees respectively to Y. By subtracting these figures from Y,
Kalasphuta is obtained.
NOTES
The rationale of the mathematics employed is not very clear. But it is given for what it is
worth. Any research-minded student can study the implications of Mrityusphuta or Kalasphula in
birth horoscopes also and come to his own conclusions.
Determination of Mrityusphuta and Kalusphuta: Step. (a) Prasna ghatis x 35 =product
(b) Product duration of day =Y
(c) For Mrityusphuta:
If day of prasna is Sunday. Mrityasphuta =Y +1 sign
If day of prasna is Monday, Mrityusphuta =Y +10 signs
81
If day of prasna is Tuesday, Mrityusphuta =Y +2 signs 15
If day of prasna is Wednesday Mrityusphuta =Y +5 signs 5
If day of prasna is Thursday. Mrityusputa =Y +4 signs
If day of prasna is Friday, Mrityusphuta =Y +7 signs
If day of prasna is Saturday, Mrityusphuta =Y +8 signs 15
(d) For Kalasphuta,
If Sunday, Kalasphula =Y - 1 sign
If Monday, Kalasphuta =Y - 10 signs
If Tuesday, Kalasphuta =Y - 2 signs 15
If Wednesday, Kalasphuta =Y - 5 signs 5
If Thursday, Kalasphuta =Y - 4 signs
If Friday, Kalasphuta =Y - 7 signs
If Saturday, Kalasphuta =Y - 8 signs
Illustration:
Taking the previous illustration, prasna ghalis
=25-42
Duration of day =31 ghatis
(a) 25-42 gh. * 35=25.7 * 35 =899.5
(6) 899.5 / 31 =29.01
Expunging multiples of 12, Y =5s 0 18'
Suppose the week day is a Thursday, then
(c) Mrityusphuta =5s 0 18' +4s =9s 0 18'
i.e., Mrityusphuia =Capricorn 0 18'
(d) Ka1asphuta =5s 0 18' - 4s =1s 0 18' i.e., Kalasphuta =Taurus 0 18'.
Therefore Mrityu and Kalasphutus are Capricorn 0 18' and Taurus 0 18' respectively.
Stanzas 24 to 26. It is assumed that the Sun passes through the 12 Rasis from sunrise
staying 2 ghatikas and 30 vighatikas in each in a retrograde motion beginning from Safittarius,
and passing through Scorpio, Libra, etc., in that order. The Moon is always assumed to be in the
7th house from the Sun. Rahu passes through Capricorn, Leo, Cancer, Aries, Scorpio, Libra,
again Cancer, Aquarius, Capricorn, Libra, Taurus and Aries staying 2 1/2 ghatikas in each from
sunrise. This is to be known as Sun-Moon-Rahu Chakra.
NOTES
Pisces Ares Taurus
Gemini
Moon at
sunrise
82
Aquarius
Passage of Sun starting
from Sagittarius
Cancer
Capricorn Leo
Sagittarius
Sun at
sunrise
Scorpio Libra Virgo
Pisces Aries 4, 12 Taurus 11 Gemini
Aquarius 8
Passage of Rahu starting
from 1
Cancer 3, 7
Rahu
Capricorn 1,
9
Leo 2
Sagittarius Scorpio 5 Libra 6, 10 Virgo
Pisces Aries Taurus
Gemini
Moon
Aquarius
Sun-Moon-Rahu
Chakram at Sunrise
Cancer
Capricorn
Rahu
Leo
Sagittarius
Sun
Scorpio Libra Virgo

The use of this chakra is detailed in Chapter VIII.

THE DEATH CIRCLE

Stanzas 27 to 28. It is assumed that the Sun, the Moon and Gulika transit through
various Rasis from their Navamsa Rasi staying 15 vighatikas in each. The Sun and the Moon
travel in the usual order, while Gulika moves in retrograde motion. In this Mrityu Chakra, Gulika
conjoining the Sun or the Moon causes sure death or great fear respectively.
NOTES
These two stanzas enable us to cast the Mrityu Chakra or chart of death and place the
Sun, the Moon and Gulika in this chart.
This involves the determination of the "death sign" (Mrityurasi) and the longitude of the
Navamsa Rasi of the planet concerned. The position of the planet in the chart of death is obtained
by adding the Navamsa-rasi longitude to the longitude of the death Rasi.
83
(a) Convert the number of Ghatis (of birth or question) from sunrise into vighatis and
divide this by 15. The quotient represents the number of degrees (from the first point of Aries) of
the death Rasi. The remainder may be converted into minutes, etc.
(b) Multiply the longitude of the planet (devoid of the sign) by 9 and divide the product
by 30. The quotient plus 1 represents the Navamsa which the planet occupies and the remainder,
the longitude of the planet within this Navamsa-rasi.
(c) Add the longitude of the death sign to the Navamsa-rasi longitude of the Sun and the
Moon and deduct the longitude of the death-sign from the Navamsa-rasi longitude of Gulika to
obtain their respective positions in the Mrityu Chakra.
In the chart of death if Mrilyu Gulika and the Mrityu Sun are in the same Rasi, death of
the questioner is likely. If Mrityu Gulika conjoins Mrityu Chandra, the querist will be in great
fear and danger. If Mrityu Gulika stands alone in a Rasi, general improvement in all matters can
be predicted.
Determination of Mrityu Rasi and Mrityu Chakra
(a) Prasna ghatis from sunrise converted into vighatis / 15 =Mrityu Rasi
(b) Longitude of Sun (or Moon or Gulika) in sign of occupation x 9 / 30 =Quotient
Quotient +1 - Navamsa occupied by Sun (or Moon or Gulika)
Remainder =longitude of Sun (or Moon or Gulika) in above Navamsa.
(c) Mrityu Rasi +longitude of Sun (or Moon) in Navamsa =position of Sun (or Moon) in
Mrityu Chakra.
Longitude of Gulika in Navamsa Mrityu Rasi - position of Gulika in Mrityu Chakra.
Illustration:
Suppose Prasna or birth-time =33-53 ghatis
Sun =Cancer 24 25'
Moon =Taurus 25 1I'
Gulika =Gemini 12 44'
(a) Gh. 33-53 =Vigh. 2033 / 15 =135 32'
Mrityu Rasi (death sign) is Leo 15 32'
(b) The Sun : (Cancer) 24 25' * 9 / 30 =219 45' / 30 =7+9 45' / 30
Quotient +1 (i.e., 7+1=8) represents the Navamsa-rasi of the Sun the 8th from
Cancer, viz., Aquarius and the Navamsa-rasi longitude is 945'.
(3) The Moon : (Taurus) 25 11' * 9 / 30 =226 39' / 30 =7+16 39'/30
The quotient 7 plus 1, viz., 8, represents the Navamsa rasi and the 8th Navamsa in Taurus
is Leo and the longitude of the Navamsa rasi is Leo 16 39'.
(4) Gulika (Gemini) 12 40' * 9 / 30 =114 36' /30 =3 +24 36' / 30
84
The Navamsa is the 4th (3 +1) in Gemini, viz., Capricorn and the longitude of Navamsa
rasi is 24 36'. Therefore:
(1) Mrityu Rasi is Leo 15 32'
(2) Navamsa-rasi of the Sun Aquarius 9 45'
(3) Navamsa-rasi of the Moon Leo 16 39'
(4) Navamsa-rasi of Gulika Capricorn 24 36'.
Add Mrityu Rasi to the Navamsa-Rasis of the Sun and the Moon and we get respectively
the Mrityu sphutas of the Sun and the Moon. Subtract Mrityu Rasi from the Navamsa-rasi of
Gulika and the Mrityu Rasi of Gulika is obtained.
(c) Mrityu Rasi 4s 15 32'
Navamsa-rasi of Sun 10 9 85
Mrityu Rasi of Sun =2s 25 17'
=Gemini 25 17'
Likewise the Mrityu Rasis of the Moon and Gulika are : The Moon : Capricorn 2 11'
Gulika : Virgo 9 4'

Sun 25 17'

Mrityu Chakra

Moon 2 11'
Gulika 9 4'

In the Mrityu Chakra, Gulika is not in conjunction with either the Moon or the Sun, and it
stands alone. Therefore general improvement can be expected.
Stanza 29. The positions of the Sun, the Moon, Arudha Lagna, etc., should be
correctly calculated through Drigganita.

PLANETARY LONGITUDES

Stanzas 30 and 31. Planetary movements and conjunctions, the solar and lunar
eclipses, the setting and rising of planets, retrogression, etc., should be ascertained according to
Drigganita or observational methods and worked out thrice to ensure accuracy. Thus even
Siddhanta calculations will be as accurate as Drik calculations.
85
NOTES
In these three stanzas emphasis is laid on the need for accuracy in the calculation of the
planetary movements and the other attendant phenomena.
Today accurate ephemerides giving the correct positions of planets are available and
therefore there is no need for students of astrology to bother themselves with the ancient
astronomical methods.
The author seems to favour Drik in prefereace to Parahita.

ARUDHA POSITION

Stanza 32. The longitude of the ascendant (devoid of the sign) added to the Rasi or
sign of the Arudha gives the Arudha Sphuta or the longitude of Arudha.
NOTES
Suppose the Lagna is Aquarius 12 25' and the Arudha Rasi is Virgo. Then adding the
degrees in the Lagna (devoid of the sign), viz. 12 25' to the Arudha Rasi, viz., Virgo we get
Arudha Sphuta or the exact longitude of Arudha as Virgo 1225'.

Thus concludes the 5th chapter of Prasha Marga.


86
THE FIVE SUTRAS

Stanzas 1 to 4. Samanya Sutra is determined by Arudha and rising Lagna; Adhipati
Sutra is to be noted by the lords of these two signs. Amsaka Sutra is arrived at by the Lagna
Navamsa and Arudha. Nakshatra Sutra is calculated by noting the J anma Nakshatra of the
questioner and the asterism of the sign rising at the time of the query. Mahasutra is worked out
by Arudha and the 10th from it Samanya, Adhipati, Amsaka, Nakshatra and Maha Sutras
respectively are earthy, watery, fiery, and ethereal.
Stanzas 5 to 8. If Arudha and rising sign are both movable or if one is common and
the other is fixed, it is Samanya Sutra termed J eeva. If both of these are fixed Rasis or if one is
movable and the other common, it is Mrityu Sutra. If both are common or if one is movable and
the other fixed, it is Roga Sutra. The same applies to Amsaka Sutra also.
NOTES
Five kinds of sutras have been enumerated in stanzas 1 to 4. They are Samanya, Adhipati,
Amsaka, Nakshatra and Maha Sutras. The method of their determination is also given. Samanya
Sutra and Amsaka Sutra come to be called J eeva (life), Mrityu (death) and Roga (disease) by the
following dispositions of Arudha and Lagna:

J eer a Mrityu Roga
(1) Both movable (1) both fixed (I) both common
(2) One common
and other fixed
(2) one movable
and other
common
(2) one movable
and other fixed.

Stanza 9. If Arudha and rising sign are both movable or one is fixed and the other
common, it becomes J eeva. If both are common or if one is movable and the other fixed, it is
Roga. If both are fixed or one is common and the other movable, it is Mrityu.
NOTES
This stanza is merely a repetition of the previous one, applicable to Samanya and Amsaka
Sutras.
Stanzas 10, 11 and 12. If the lords of Arudha and Lagna are the same or if they be
mutual friends, it is J eeva Sutra. If they are neutral, then it is Roga Sutra. If they happen to be
enemies, then it is Mrityu Sutra. Count from Udaya Lagna Nakshatra to the J anma Nakshatra of
the questioner and divide it by 3. If the remainder is one, it is J eeva Sutra; if the remainder is 2, it
is Roga Sutra; if the remainder is zero, it is Mrityu Sutra.
NOTES
Here a question arises that in the Adhipati Sutra if the lords happen to be neither neutral
87
nor friendly nor inimical, as one planet may be friendly towards another while the other planet
may be only neutral, how we should proceed? The answer would be as follows :
Friend +Friend is J eeva
Friend +Neutral is J eeva
Friend +Enemy is Roga
Neutral +Friend is J eeva
Neutral +Neutral is Roga
Neutral +Enemy is Mrityu
Enemy +Friend is Roga
Enemy +Neutral is Mrityu
Enemy +Enemy is Mrityu
Stanzas 13 and 14. If both Arudha Rasi and 10th from it are lunar signs, then it is
J eeva. If both are solar signs, then it is Mrityu. If one is lunar and the other solar, then it is Roga.
NOTES
Mesha, Vrishabha, Mithuna, Karkataka, Dhanus, Makara and Meena are lunar or
Chandra Rasis or Nocturnal signs, Simha, Kauya, Thula, Vrischika and the latter half of Kumbha
are solar or Surya Rasis or Diurnal signs.

DIOGNOSING ILLNESS

Stanzas 15, 16 and 17. The effect of J eeva Sutra is long life and recovery from
sickness. Roga Sutra indicates prolongation of illness and attack from fresh diseases. The effect
of Mrityu Sutra is death of the questioner's relative. In a Karya Prasna, J eeva, Roga and Mrityu
Sutras denote respectively success in undertakings, sorrow and failure in undertakings and fear.
NOTES
After ascertaining the various major sutras such as Samanya, Adhipatya, etc., and their
location in the three important sub-sutras, viz., J eeva, Mrityu and Roga, results of a question
have to be guaged as per stanzas 15, 16 and 17. The effects are continued further in the next
sutra.

RESULTS OF SUTRAS

Stanza 18. In regard to all questions J eeva Sutra confers longevity, vitality and wealth.
Roga Sutra gives loss of money, mental worry and ill-health. And Mrityu Sutra denotes increase
of illness, fear, failure in undartakings and mental derangement.
88
Stanza 19. The nature of the diseases is to be ascertained from the Bhuta governing
the Sutra. The questioner will have the disease appropriate to the Bhuta.
NOTES
If Roga Sutra is seen in Samanya, you have to say that it is caused by earth. The seat of
the disease can be stated according to the lord of that Bhuta or element. Every Bhuta governs a
particular part of the body.

SUTRAS AND THE BHUTAS

Stanzas 20, 21 and 22. In the human body flesh, bones, skin (veins), hair are earthy.
Blood, urine, sweat, saliva and seminal fluid are watery. Hunger, thirst, sleep, bodily splendour,
dullness of the mind are 'fiery'. Movement or throbbing of limbs, and shaking of the body are
airy. Affection, hatred, infatuation, fear, old age, these are mental qualities and are ethereal. We
have described so far five sutras, but some writers deal with three sutras only.
NOTES
The earthy (bhumi), watery (J ala), fiery (agni), airy (vayu) and ethereal (akasa) bhutas
(primordial elements) have as their lords Mercury, Venus, Mars, Saturn and J upiter respectively.

THE TIME FACTOR

Stanza 23. Nakshatra and Adhipati Sutras refer to the present. Samanya Sutra refers to
the past. Amsaka and Maha Sutras refer to the future.
NOTES
This is a very important stanza enabling us to find out whether a question refers to the
past, present or future.
Determination of the major sutras and their reference to the J eeva, Mrityu or Roga Sutras
clearly reveal the outcome of a query.
Stanza 24. Planets occupying the first four Bhavas indicate the present, the next four
indicate the future and the remaining four indicate the past.
NOTES
Lord of Samanya Sutra is Mercury. Lord of Adhi-pati Sutra is Venus. Lord of Amsaka
Sutra is Mars. Lord of Nakshatra Sutra is Saturn. Lord of Maha Sutra is J upiter.
If these lords occupy the first four houses (1-4), then say that i: is present. If these lords
occupy the next four houses (5-8), then say it is future. If they occupy the next four (9-12), then
say it is past.
89

THE THREE SUTRAS

Stanza 25. Kanthabharana deals with three sutras only. They are Arudha Rasi and
Udaya Lagna Rasi constituting Samanya Sutra ; Arudha Dwadasamsa and Udaya Lagna
Dvvadasamsa making up the second Sutra; and Arudha Navamsa and Udaya Lagna Navamsa
causing the third Sutra.
NOTES
We have already seen above how Arudha Sphuta has to be calculated. The degree and
minutes of the Lagna Sphuta have to be added to the Arudha Rasi, to get Arudha Sphuta.
Stanza 26. If these sutras happen to be Mrityu Sutras, if the lords of Arudha Navamsa
and Arudha Dwadasamsa happen to be the enemy of the lord of Arudha; if Thrisphuta, Duta
Lakshana, Dasas and Antardasas, according to the native's horoscope happen to be bad, you have
to predict that the questioner will die though healthy at present.
Stanza 27. If these three sutras happen to be J eeva, if the lords of Arudha Navamsa
and Arudha Dwadasamsa happen to be friendly towards the lord of Arudha, and if the lords of
Lagna Navamsa and Lagna Dwadasamsa happen to be friendly to the lord of Udaya Lagna; if
Thrisphuta, Duta Lakshana (omens) and if Dasas and Antardasas of the native, according to his
horoscope, happen to be good, then predict that the questioner will never die though very sick
and bed-ridden. If there is a combination of J eeva and other sutras, then there will be recovery by
recourse to remedial measures.
NOTES
If some of these sutras happen to be J eeva and some otherwise and if the lords of Arudha
Navamsa and Dwadasamsa and the lord of Arudha happen to be neutral or some inimical: or
Thrisphuta, Duta Lakshana and Dasas and Antardasas happen to be mixed in effects (good and
bad), then predict that the sick man will recover by remedial measures.

SIGNIFICANCE OF THRISPHUTA

Stanza 28. If Thrisphuta falls in Karkataka, Vrischika or Meena, it is productive of
intense trouble which is greatest for Meena and least for Karkataka.
NOTES
Even in Karkataka Rasi, it is least intensive in asterism Punarvasu and most intensive in
Aslesha. In Vrischika, it is least effective in Visakha and most effective in J yeshta. In Meena, it
is least intensive in Foorvabhadra and most intensive in Revati.
90
Stanza 29. If the Thrisphuta falls in the last Navamsa of Karkataka, the questioner will
die in a year. If it falls in the last Navamsa of Vrischika, he will die in a month. If it falls in the
last Navamsa of Meena, he will die in a day.
Stanza 30. The four signs beginning from Mesha, Simha and Dhanus respectively
constitute the creative, protective and destructive areas. Movable, fixed and common signs and
Navamsas are respectively creative, protective and destructive. If Thrisphuta falls in a destructive
area, Rasi or Navamsa or Nakshatra, predict that evil alone will happen.
NOTES
Aswini is Srishti Nakshatra. Bharani Is Sthiti Nakshatra. Krittika is Samhara Nakshatra.
Rohini again Srishti and so on in a cyclic order with regard to the other Nakshatras. If Thrisphuta
falls in Samhara Rasi, Navamsa or Nakshatra in Riksha Sandhis (junctions of two signs) or in the
88th pada or quarter calculated from the pada of questioner's asterism at birth, or if it happens to
be the 3rd or 5th or 7th asterism from this J anma Nakshatra, evil is bound to happen.

THRISPHUTA INDICAIIVE OF DEATH

Stanza 31. If the Thrisphuta falls in the last Navamsa of Karkataka, the questioner will
die in a year. If it falls in the last Navamsa of Vrischika he will die in a month. If it falls in the
last Navamsa of Meena, he will die in a day.
NOTES
This verse conveys the same idea as stanza 29. It is repeated because of its importance. In
this chapter, you will find that the author has repeated the same ideas in different verses. Most of
these ideas are borrowed from other writers and repeated in order that the readers may know that
they are important and dependable.
Stanza 32. Multiply the Thrisphutas by 9 and drop off the Rasis. Multiply the degrees
and minutes that remain by 12 and expunge all 'twelves' from the Rasi. If the result falls in
Riksha Sandhis, Navamsas, or in the asterism of the questioner, he will certainly die.
Stanza 33. If the Thrisphuta Rasi or Navamsa Rasi, whichever is stronger, happens to
be the J anma Rasi of the questioner, then also he will meet with death. If it falls in the Amsa of
Mesha, Simha or Dhanus, he will live long.
Stanza 34. If Gulika or evil planets occupy Thrisphuta Rasi, it forebodes evil. If
anybody in the questioner's house is born in the Thrisphuta Nakshatra, he will fall sick. If this
Thrisphuta is afflicted by Nava Doshas, then the questioner will meet with calamities, If
Thrisphuta occupies creative elements or if it conjoins with good planets, then predict longevity
and good health.
91
Stanza 35. If Thrisphuta falls in Aswini and its trines, Bharani and its trines, etc , and
an event of the following kind takes place on each of these days, then predict that the questioner
will die. A rich and learned Brahmin visits the house; a penniless Brahmin visits the house; a
conflagration takes place ; loss of clothes ; a man comes after being vanquished in a quarrel; a
serpent is seen in the house; three Brahmins turn up at the house: destruction of cattle; and
arrival of a relative.
NOTES
The death of the questioner can be predicted when Thrisphuta falls in Aswini, Makha or
Moola, and on this day a rich and learned Brahmin visits the house; when the Thrisphuta falls in
Bharani, Pubba or Poorvashadha, a penniless Brahmin visits the place ; when the Thrisphuta falls
in Krittika, Uttara and Uttarashadha and a conflagration takes place and so on in regard to other
constellational groups in the order of events cited above.
Stanza 36. These events must take place when the Sun or the Moon occupies
Thrisphuta Rasi, or its Navamsa Rasi or their trines. Then only death can happen.
Stanza 37. The Sun causes fever, internal heat, and severe pains in the head due to
heat. The Moon causes dysentery. Mars brings in all sorts of sores and wounds. Mercury causes
inability to talk and think, i.e.. disorder in the vocal organ and the head. J upiter causes weakness
of the eyes; Venus causes mental ill-health, excruciating pains in the body and swelling; and
Saturn produces disorders to one's hands and legs; Rahu is the cause of sudden fall from an
elevated place : and Ketu causes ills like Mars.
NOTES
In this stanza, the author details the nature of the diseases governed by the planets.

BEGINNING OF DISEASE

Stanza 38. Planets occupying Thrisphuta Rasis or lords governing Thrisphuta
Navamsas bring about the above diseases and disorders. By multiplying Thrisphuta by 9 we get
Thrisphuta Navamsa. Sickness begins on that Nakshatra day indicated by Thrisphuta Navamsa.
On the next Nakshatra day, the sick man becomes unconscious, and on the following day he dies.
Stanza 39. Find out the Dasas, Antardasas and Chidras from the unexpired portion of
the Nakshatra held by Thrisphuta. The Dasa period is to be 1 year or 12 months only from the
Prasna day and not 120 years as in Vimshottafi.
Stanza 40. The lords of the 8th, 12th and 6th from Arudha, planets that occupy these
houses, planets in debilitation, in combustion, evil planets that occupy the ?nd, kendra and
trikona houses, the lords of the house and Navamsa occupied by Gulika, and the lords of the 3rd,
92
5th and 7th asterisms from Thrisphuta Nakshatra bring in evil. Good planets occupying the 2nd,
kendras and trikonas, and the lords of the 9th and 11th bring about invariably good results. These
principles are a special secret.

THRISPHUTA NAKSHATRA

Stanza 41. Note down the Thrisphuta Navamsa. Find out the expired portion in ghatis.
Multiply this by 9, and divide the product by 27. Count the remainder from the Thrisphuta
Nakshatra. The result is Mrityu Nakshatra. On that day the questioner will die. Chathursphuta
Nakshatra also may be taken as Mrityu Nakshatra not for the questioner but for any one in the
family born on the Chathusphuta Nakshatra day. On that day, the relative concerned will fall ill.
Stanza 42. When the Sun or the Moon transits the Thrisphuta Rasi, death will take
place. The conclusion must be based upon experience and the guidance of the preceptor.
Stanza 43. If Panchasphuta happens to be the Janma Nakshatra of the questioner, or its
trines or the 3rd, 5th or 7th Nakshatras, or the 88th quarter from the quarter of his asterism, or
Revati, then predict that the questioner will die soon.
Stanza 44. By multiplying Lagna sphuta by 9, we get Pranasphuta. By multiplying the
Moon by 9, we get Dehasphtita. By multiplying Gulika by 9, we get Mrityusphuta. If
Pranasphuta and Dehasphuta mutually aspect or combine, and they are free from the aspect or
association of Mrityusphuta, then predict 'long life'. If Dehasphuta is afflicted by Mrityusphuta,
predict long sickness. If Pranasphuta is in any way conjoined with Mrityasphuta, say there will
be fits and unconsciousness.
Stanza 45. If Lagna Navanisa, Chandra Navamsa and Gulika Navamsa happen to be
common signs, predict death. If they are fixed signs, predict sickness and in movable signs,
predict sound health and long life. If these Amsas happen to be in mutual trines, severe illness
will result; if they aspect mutually, they cause stupor; and if they are conjoined in a house trine
to Cancer, death is certain.
Stanza 46. Multiply Lagaasphuta by 5 and add Gulikasphuta to it; then we get
Pranasphuta. Multiply Chandrasphuta by 8 and add Gulika, we get Dehasphuta. Multiply
Gulikasphuta by 7 and add Suryasphuta, we get Mrityusphuta. If Pranasphuta is greater,
predict'recovery from sickness' ; If Dehasphuta is greater, predict 'improvement in health'; If
Mrityusphuta is greater or if Mrityusphuta falls in Aslesha, J yeshta or Revati, predict death.
NOTES
In this stanza, the author speaks of a Sukshma Thris phuta (a more accurate one). The
methods of calculation are simple and do not need any explanation or illustration.
93
Stanza 47. Add up all these and you get Sukshma Thrisphuta. You have to predict
danger to the persons signified by the planets occupying this Sukshma Thrisphuta. If the Sun
occupies this, predict danger to father; if the Moon, say that calamities will visit mother; if
Mercury, calamities to uncle; if Mars, brothers ; if J upiter, son; if Venus, wife; and if Saturn,
servants. In a prasna regarding a woman, Venus governs husband. If Rahu and Gulika occupy
this Rasi, the questioner will die. If Gulika alone stands, the astrologer will himself have some
troubles. If Kethu occupies this Rasi, trouble will come to the man who placed the gold piece in
the prasna. If Saturn occupies this, the messenger sent will be involved in trouble.
Stanza 48. Take the time of prasna in ghatikas and vighatikas ; convert it into vigha-
tikas; multiply it by 6. Then divide the number by 562. Then we get the Rasi and from the
remiander, calculate dagrees and minutes. The Sphuta so got must be then subtracted from
Gulikasphuta. If this happens to fall in the asterism of the native, predict death ; or if any of his
relatives happen to be born in this Sphuta Nakshatra, then predict that relative will die.
Stanza 49. If Thrisphuta occupies Samhara (destructive) Khanda, Rasi or Nakshatra,
or if it is in conjunction with evil planets, or if it happens to be the 28th quarter from his
'Nakshatra Pada' or if it happens to be the 3rd or 5th or 7th Nakshatra from his J anma Naksbatra,
or if it happens to be his Anujanma Nakshatra, then predict 'death'.
NOTES
Anujanma is the 10th star from J anma Nakshatra, c.g, Pubba is the Anujanma Nakshatra
of Bharani.
Stanza 50. If Thrisphuta happens to fall in Srishti Khanda (zone), Srishti Rasi, Srishti
Nakshatra, or if it conjoins with good planets or if it occupies Aries, Leo or Sagittarius
Navamsas, predict longevity to the questioner.
Stanza 51. Find out the Shadvargas of the Thrisphuta and note down the respective
lords. From them, read good and bad for father, mother, brothers, relatives, children and wife
respectively.
NOTES
For example, see in what Rasi in Drekkana the Thri-sphuta has fallen. Note the lord of
this Rasi. From the nature of this lord, read the fortunes of the father. In this way, the indications
of other relatives should be given in the order of relatives in the stanza, the vargas being taken
into consideration in the ordei of Drekkana, Hora, Navamsa, Thrimsamsa, Dwadasamsa and
Rasi.
Stanza 52. If the lord is well disposed, then good will befall the concerned relative. If
the lord is afflicted, then predict evil. By affliction is meant debility, evil disposition and aspect
of evil planets.
94
Stanzas 53, 54 and 55. By 'strength' of planets is meant their residence in appropriate
bhavas, good strength and association or aspect of benefics. If the Sun, etc., conjoins Thrisphuta,
father, etc., will be in peril. If Thrisphuta occupies Ohathushpada Rasi or Navamsa and conjoins
with evil planets, destruction of quadrupeds such as cattle or horses may be predicted.
NOTES
If the Sun, the Moon, Mars, Mercury, J upiter, Venus and Saturn conjoin the Thrisphuta,
affliction will befall father, mother, brothers, relatives, children, wife or husband and servants or
dependents respectively.
Stanzas 56 to 60. When Thrisphuta falls in a particular Nakshatra and the following
events a quarrel within three days, a poor old Brahmin turning up in three days, fear from fire
or a huge conflagration, loss or destruction of vessels or clothes, sickness or wounds to any one
in the family, a serpent seen anywhere in the house, a pious and noble Brahamin's visit, death of
a quadruped or fall from a tree of a servant and putting out of the light by a destructive fly or
death news are noticed, the order coinciding with the order of Aswini, Bharani, etc. (and their
trines), then predict death.
NOTES
If in the Prasna chart, the Thrisphuta falls in Aswini, Makha or Moola and within three
days, a quarrel takes place without cause, then death may be predicted. Likewise, when the
Thrisphuta falls in the following constellations, and an appropriate event takes, place as follows :

1. Aswini. Makha, Moola A quarrel within three days.
2. Bharani, Pubba Poorvashadha A poor old Brahmin turning up in three days.
3. Krittika, Uttara, Uttarashadha Fire or conflagration.
4. Rohini, Hasta, Sravana Loss or destruction of vessel or cloth.
5. Mrigasira, Chitra, Dhanishta Sickness or wound.
6. Aridra, Swati, Satabhisha Appearance of a serpent.
7. Punarvasu, Visakha, Poorvabhadra Visit of a religious and noble Brahmin.
8. Pushyami, Anuradha, Uttarabhadra Death of a quadruped or fall of a servant.
9. Aslesha, J yeshta, Revati Putting out of the light.

In all the said cases, any happening similar to the specific events mentioned should also
be taken as an indicative sign and death predicted.
Stanza 61. The Sun governs fever, rise of temperature all over the body and brain fag.
The Moon rules dysentery. Mars indicates wounds and sores.
Stanza 62. Mercury denotes diseases that make one unable to think or speak or see.
J upiter causes pain all over the body and mental upsets.
Stanza 63. Venus causes swelling. Saturn governs disability to stretch or to fold one's
hands and legs. Rahu governs fall from an elevated place. Kethu indicates wounds.
95
Stanza 64. If the sick man has the diseases signified by the lord of Thrisphuta
Navamsa or by the lord associated with Thrisphuta, then predict death.

THRISPHUTA DASA

Stanza 65. Calculate Dasas and Antardasas from the unexpired portion of Thrisphuta
Nakshatra (for one year) and predict the results.
NOTES
Here the Dasa period for the Sun is 18 days, the Moon 30 days, Mars 21 days, Rahu 54
days, J upiter 48 days, Saturn 57 days, Mercury 51 days, Ketu 21 days and Venus 60 days.
Vimshottari Dasa period multiplied by 3 gives the Prasna Dasa period in days. The order of
succession is also according to Vimshottari. Here the duration of the year is taken as 360 days.
Stanza 66. If the lord of the Thrisphuta constellation is in the Vipat, Pratyak or
Naidhana stars; or occupies Arudha Rasi or evil houses; and if lords of these Rasis are in
debilitated, combust or in association with the lord of the sign occupied by Mandi, the Dasa
results will be unfavourable.
NOTES
Suppose the Thrisphuta longitude is Leo 21 3'. This means the constellation involved is
Poorvaphalguni. If the lord of this constellation, viz., Venus is in the Vipat (Hasta, Sravana and
Rohini), Pratyak (Swati, Satabhisha and Aridra) or Naidhana (Anuradha, Uttarabhadra and
Pushyami) the effects will be bad. Likewise if Venus occupies Arudha Rasi or evil houses (6th,
8th or 12th) or if the lord of the Rasi occupied by Venus is in debilitation, combust or in
association with the lord of the Mandi-sign, the results can only be unfavourable.
Stanza 67. Calculate the Dasas from the Moon, Thrisphuta and also Gulika. Consider
which would be appropriate in regard to the question concerned. Prasna results are to be told
either for 1 year or for 1 month on the basis of the yearly or monthly Dasa. Some are of the
opinion that the Dasa worked on the Moon's position alone is sufficient.
NOTES
In stanza 67. we are asked to determine the Dasas with reference to the constellations
occupied by the Moon, Gulika and also Thrisphuta and consider that which appears appropriate
according as the overall effects of Prasna chart are either generally good or generally evil.
Here much responsibility rests on the shoulders of the astrologer. He should carefully
assess the chart as a whole and then decide the appropriate Dasa. If the Prasna chart shows
benefic results, then the least powerful Dasa of the three Dasas calculated should be considered.
One is of course to be guided by one's Guru in these matters.
96
Prasna effects are told either for one year or for one month. If it is for one year, we have
seen how to work out the Dasa period before. If it is only for one month, then divide the Dasa
periods by 4 and we get the periods in days. The Sun l 1/2 days, the Moon 2 1/2 days, Mars 1
3/4, Rahu 4 1/2, J upiter 4, Saturn 4 3/4. Mercury 4 1/4, Ketu 1 3/4, and Venus 5 days.

Thus concludes the 6th chapter of Prasha Marga.

97
ASHTAMANGALAM

Stanza 1. In the (Ashtamangala) number (consisting of three digits), the digit on the
left-hand side (100th) denotes the past, the middle one (10th) the present, and the one on the
right-hand side (unit), the future.
Stanza 2. The lower, middle and upper parts of the body are signified respectively by
the unit, tenth and hundredth digits. In the part of the body denoted by the even number, there is
some disorder appropriate to the planet.
NOTES
The stanza is suggestive. The Ashtamangala number consisting of three digits denotes the
entire physical body. The left-hand number signifies the condition and nature of the body above
the neck; the central digit refers to the part of the body below the neck and above the waist and
the right-hand digit governs the part of the body below the waist. Suppose the Ashtamangala
number is 247. The centre digit 4 is an even number. This means that there is some disorder or
defect in the middle part of the body below neck and above waist. This number is governed
by some planet (noted below) and the nature of the defect or disease would be appropriate to the
nature of the planet concerned. This particular chapter deals in a way with Hindu Numerology.
Stanzas 3 to 6. The eight planets, yonis, animals and Bhutas (elements) beginning
from the Sun, Dhwaja, Garuda and Prithvi respectively correspond to numbers one to eight in the
order Sun, Mars, J upiter, Mercury, Venus, Saturn, Moon and Rahu; to the respective yonis of
Dhwaja, Dhuma, Simha, Dog, Ox, Donkey, Elephant and Crow; and to the creatures Garuda,
Cat, Simha, Dog, Serpent, Mouse, Elephant and Hare respectively. Dhwaja and Simha yonis
come under Prithvibhuta; Gaja and Vrisbabha under J ala; Dhuma under Agni; Khara (donkey)
under Vayu; and Dog and Crow under Akasa.
NOTES
This stanzas are simple enough and do not call for detailed explanations. 8 numbers are
taken into consideration. Each number denotes a particular planet, a particular yoni, a particular
animal and a particular Bhuta. The number is always to be taken in three digits, the 100th digit
referring to the past, the 10th to the present and the unit to the future. In the subsequent stanzas,
the results due to the ruling planet yoni, etc., are explained.

RESULTS OF THE SUN AND OTHER PLANETS

Stanzas 7 to 14. If the planet happens to be the Sun, there will be success in
undertakings, fame, victory, honour from rulers, and honour in councils, villages, etc.; Mars
98
troubles from thieves, princes and weapons, fear from fire, wrath of God Subramanya, trouble
from Bhairava quarrels, fever, diseases of the head, and the eyes and blood affections; J upiter
grace of gods and Brahmins, help of Gurus, and gains of clothes, gold, elephants and horses;
Mercury fear from animals, anger of God Vishnu, skin diseases and typhoid fever; Venus
ornaments, fine clothes, cots and beds, happiness from wife, good food, better yield in lands and
acquisition of cows and buffaloes ; Saturn rheumatism, stomach pains, trouble from thieves,
fear from wicked people, fear of death and affliction from wicked spirits; full Moon family
happiness, mental peace, association with relatives and friends, acquisition of aquatic products,
good food and drinks and company of women; and Rahu virulent skin troubles, diseases in
the eyes and legs, fear from poison and quarrel with bad people.
NOTES
Here we see that odd numbers are good and even numbers are bad.

EFFECTS OF "DHWAJA"

Stanzas 15 to 22. If Dhwaja happens to be the ' Yoni', there will be health, monetary
gains, destruction of enemies and birth of children ; Dhuma mental worry, serious diseases,
troubles from enemies, poverty, degtfdation in one's position and disputes; Simha health, birth
of a son, mental peace, gain of money, rewards from rulers and Brahmins; Dog exile from
one's place, fear, loss of money, illness, dispute and fear from accidental death; Yrishabha
marriage, birth of son, gain of money, family happiness, long life and good health; Khara
troubles from enemies, deprivation of house, loss of money, failure in undertakings and sorrows;
Gaja intercourse with women, acquisition of money and brains, association with friends and
relations and awards and presents from rulers; and Crow loss of profession or degradation,
quarrels with relatives, loss of house, great mental affliction, fear of suicide or death.

ANIMAL SYMBOLS

Stanza 23. If the middle and unit digits are represented by serpent and Garuda, or
mouse and cat, elephant and lion or hare and dog respectively, the questioner will die.
NOTES
You will see in this that serpent and Garuda are enemies, mouse and cat are enemies and
so on with the rest. Death is likely when the central and unit digits are disposed as follows:
Central digit Unit digit
Serpent Garuda
Mouse Cat
99
Elephant Lion
Hare Dog

Stanzas 24 and 25. If the animals are found in the above order, the cat being
discovered eating a mouse or a Garuda catching a serpent or a dog in pursuit of a hare, it is a sign
of death.
Stanzas 26, 27 and 28. If the middle digit happens to belong to cat (or if the questioner
jumps over a cat), the querist will be attacked by diseases; dog he will be bitten by a dog;
mouse clothes, beds, etc., will be torn by rats; crow a crow will excrete or scratch the
body; Khara danger from quadrupeds or wild animals; Dhuma calamities from fire. Any of
these in the middle digit indicates that the questioner will be affected by bad diseases and other
misfortunes, but not death.
Stanza 29. If the 'lords' of the centre and right-hand digits are inimical to each other or
if both are malefic planets, then evil should be predicted. If these lords, though malefic, are
friendly, then evil will not happen.

PANCHA BHUTA EFFECTS

Stanza 30. Of the 'Bhutas', Prithvi and J ala are auspicious. Agni, Vayu and Akasa are
evil.
Stanza 31. Of the central and the right-hand digits, if one is Agni and the other J ala,
then there will be diseases or death also may happen.

RECKONING OF LUNAR DAY ETC.

Stanzas 32 to 34.-The (Ashtamangala) number divided severally by 30, 27, 7, 12, 9 and 5
and the remainder counted from the first lunar day of the bright half, Aswini, Sunday, Aries, the
Sun and Prithvi respectively gives the lunar day, constellation, week-day, Rasi, Planet and
Bhuta.
NOTES
Suppose the number is 183. Divide this by 30. The remainder is 3. Counted from first
lunar day, we get the third tithi. Similarly dividing the number by 27, 7, 12, 9 and 5 we get
remainders 21,1,3,3 which means the (Ashtamangala) nakshatra is Uttarashadha (21st), the
weekday is Sunday (1st), the Rasi Gemini (3rd) and the Bhuta is Fire (3rd).

RESULTS OF TITHI ETC.
100

Stanza 35. If the (Ashtamangala) Rasi obtained as above happens to be the 8th Rasi
from the J anma Rasi of the questioner, or if the (Ashtamangala) Nakshatra be 3rd, 5th or 7th
from the birth nakshatra of the questioner, then something evil is certain to happen.
Stanza 36. According as the Ashtamangala factors (Tithi, Nakshatra, Vara, etc.) are
afflicted by such evil doshas as Mrityu or Dagdha or fortified by good yogas such as Suddha,
etc., the querist will meet with some imminent danger or good.
Stanza 37. If all the three digits are even numbers, then death will happen. If the left
and the centre figures are even, there will be dangerous diseases.
NOTES
Here, we have to note that even numbers cannot occupy all the three places. Hence to
predict according to this is not possible. Writers explain this sloka in many ways attempting to
overcome this difficulty but none of these explanations satisfy the real intention of the author.
Hence the explanation is left to the intelligence of the readers.
Stanzas 38 and 39. Multiply the number by 45 and divide the product by 8. According
as the remainder is 0, 2 or 4, there will be death, loss of children or danger to relatives. If the
remainder is an odd number, there will be good health, recovery from illness, etc.

NIRAYANA SATURN

Stanzas 40, 41 and 42. Keep the Ashta-mangala number. Multiply the left-hand digit
by 2, the central digit by 3, the right-hand digit by 4. If the Prasna happens to be in Sukla Paksha,
(Bright half) add to this 336. If it is in Krishna Paksha (dark half) add 648. Divide this total by
84. Divide the remainder by 12; we get the number of Rasis. Multiply the balance by 30 and
divide it by 12; we get 'Degrees'. Multiply the remainder by 60 and divide it by 12 when we get
minutes (respectively). When J upiter transits through this Rasi, predict that the questioner will
die. When Saturn transits this sphuta, consider that the death of the man will take place.
NOTES
Here we have worked the Ashtamangala Nirayana J upiter and Saturn. As the prasna is
intended to cover one year and sometimes one month, you have to state that if these transits take
place within one year or one month, the questioner will die in one day. In this way, make the
calculations.
Stanza 43. Here has been described Ashta-mangala as I studied from my Guru. If
predictions are made with devotion to the preceptor and God, then they will come correct.
NOTES
101
The principles adumbrated in this chapter may be used for answering questions based on
numerology. We are summarising again the whole chapter for the benefit of readers.
The science of numbers has always been a fascinating study with the Hindus. Everything
in the universe is vibration. The mystery of sound vibration had been well understood by the
Maharishis and the whole science of Mantra Sastra is based on the importance of sound
vibrations. Unfortunately, as has been the case with other sciences, educated Hindus neglected
the knowledge bequeathed to us by the ancient sages and began to study and appreciate books on
the so-called numerology written by the Western savants. There is a lot of difference between the
Sankhya Sastra as propounded by the Hindus and numerology as understood and expounded by
the Westerners. The former is based on a correct appreciation of the working of the law of
periodicity and the great significance of vibratory laws while the latter arbitrarily allots certain
numbers for certain letters of the English alphabet. English is not Sanskrit and 'Sanskrit' means
Sarayuk kirt or that which is perfect. The vibrations released by the Sanskrit alphabets have their
own peculiar importance. The numerology of the Hindus has an important bearing on Prasna or
Horary astrology since the latter comes to our rescue in moments of the most profound anxiety.
The questioner should be asked to mention a number of three digits. We shall call this as
the root number. The one on the left-hand side (100th) denotes the past, the central one (10th)
denotes the present and the digit on the right-hand side (unit) suggests the future. More
importance is attached to the 10th and unit digits as they deal with the present and future.
The different planets are assigned the following numbers: The Sun 1, the Moon 7,
Mars 2, Mercury 4, J upiter 3, Venus 5, Saturn 6 and Rahu 8.
In order to appreciate the general trend of affairs the root number is subjected to certain
manipulations. Divide the root number by 30, 27, 7, 12 and 9 respectively. The remainder left in
each case represents the Tithi (lunar day counted from 1st of the bright half), constellation,
weekday, sign of the zodiac and the Bhuta respectively that will have a predominating influence.
You can predict that some evil will befall the questioner if the root number Rasi happens to be
the 8th from his J anma Rasi or the root number constellation happens to be the 1st, 3rd, 5th or
7th from his birth constellation. Imminent danger may also be anticipated if the root number
constellation, Rasi and planet are afflicted by evil or malefic conjunctions, aspects and
associations at the period in question. If all the three digits (of the root number) are even
numbers, something serious can be expected to happen. If the 100th and the 10th units have even
numbers, the questioner will suffer from serious diseases.
Multiply the root number by 45 and divide it by 8. Ascribe the following results for the
remainders thus: II the remainder is 0, predict death (or a crisis for life); 2 loss of children or
illness to them; 4 danger to some relatives. If the remainders are odd numbers such as 1, 3, 5,
102
7, etc., predict good health, recovery from illness, etc.
I have given above a list of planetary numerals. Now different numbers which indicate
the different yonis, animals and the primordial elements, etc., will be enumerated. Numbers 1 to/
8 respectively represent the yonis (sex instincts) of Dhwaja, Dhuma, Hari (lion), Swana (dog),
Vrishabha (ox). Khara (donkey), Matanga (elephant) and Vayasa (crow). Numbers 1 to 8
represent respectively Garuda, Cat, Lion, Dog, Serpent. Mouse, Elephant and Hare. The
panchabhutas (five primordial elements) are represented as follows :
Prithvi (earth) 1 and 3 : J ala (water) 5 and 7; Agni (fire) 2 ; Vayu (air) 6 ; and
Akasa tether) 4 and 8.
These details are given below in a tabular form for easy comprehension.

No. Planet Yoni or Sex Animal
Bhuta or
primordial
element
1 Sun Dhwaja Garuda Earth
2 Mars Dhuma Cat Fire
3 J upiter Lion Lion Earth
4 Mercury Dog Dog Ether
5 Venus Ox Serpent Water
6 Saturn Donkey Mouse Air
7 Moon Elephant Elephant Water
8 Rahu Crow Hare Ether

Reduce the root number to a single digit and find out the planet presiding over it and
predict the following results. If the Sun presides over the number the object in view will be
gained. If the question refers to politics, success will attend and honour will flow. The Moon
mental peace, domestic happiness, plenty of food, and acquisition of desired object.
The Moon at the time of question should be powerful to give all these results in full
measure.
Mars accidents, injuries from fire and weapons, quarrels, head diseases and troubles
from thieves.
Prasna always refers to immediate future 1 day to 1 year and these results are to
happen within this period.
Mercury itches, skin eruptions and sores in the body, lingering or intermittent fever,
troubles from domestic animals such as dogs, cats, etc., and losses in trade and business. J upiter-
access to gold, realisation of objects, blessings from preceptors and holy people and smooth
sailing in all affairs. Venus good sexual enjoyments, happiness with wife, good income and
acquisition of monies and ornaments. Saturn colic pains, sorrow, misunderstandings, fear
103
from spirits and hobgoblins, rheumatism and bad results in general. Rahu skin diseases of a
virulent type, eye troubles, misunderstandings, fear from poison, snakes and reptiles.
There is difference of opinion as to whether the unit digit of the root number is to be
taken or the root number should be reduced to a single digit for purposes of predictions. The unit
represents the future and it seems reasonable to take the unit digit for ascertaining anything
pertaining to the future.
For purposes of answering questions pertaining to Medical astrology the root number as a
whole represents the physical body. The left-hand digit describes the condition and nature of the
body above the neck, the central digit suggests the condition of the body between the neck and
the waist while the unit figure reveals the defects in the body below the waist. Even numbers
indicate some disorder and the nature of the affliction is denoted by the planet representing the
number and the diseases ruled by it. Suppose the root number is 563. The centre figure is an even
number. The part of the body is between neck and waist. 6 is ruled by Saturn. Therefore the
questioner suffers from a disease indicated by Saturn in the portion of the body between the neck
and the waist.
If the central and unit digits are represented by the following pairs of animals, much evil
will befall the questioner:

Central digit Right hand digit
Serpent Garuda
Mouse Cat
Elephant Lion
Hue Dog

The above disposition is even indicative of early death and the questioner or his relatives
should be duly warned of the impending disaster. If the middle digit is the one representing cat's
yoni, you have to predict that the questioner simply suffers from diseases; if dog's yoni say he
will be bitten by a dog and that he should be careful. If the crow's yoni comes in the middle
number, then you will have a scratch made on your body by a crow. Danger from quadrupeds or
wild animals should be suggested if the middle number is that of a donkey's yoni. Calamities
from fire are likely if the dhuma yoni comes in the middle. In all the above circumstances,
misfortunes and diseases should be predicted and not death.
Likewise if the planets ruling the middle and last numbers are inimical to each other or
both are natural malefics, then predict evil. If the evil planets are friendly, then no evil can
happen. In a like manner, if the middle and the last digits represent prithvi (earth) and jala
(water), it indicates good. Agni, Vayu and Akasa portend evil. Thus Agni and Vayu are good and
Agni and J ala are evil.
104
An Example
Let J anma Rasi be Taurus and the root number 563. Let J anma constellation be
Mrigasira.
Past Present Future
Root Number : 5 6 3
Venus Saturn J upiter
Ox-yoni Donkey-yoni Lion-yoni
Serpent Mouse Lion
Water Air Earth

Dividing the root number by 30. 27, 7, 12, 9 and 5 respectively we get:
Root number lunar day 8th of dark half.
Root number constellation Dhanishta 5th from Moola.
Root number weekday Tuesday.
Root number sign Aquarius.
Root number planet Venus.
The root number Rasi is 10th from J anma Rasi. The root number constellation is the 1st
from birth star. The root number planets own the J anma Rasi. Thus the root number dispositions
are fairly powerful and favourable. Multiplying root number by 45 and dividing the product by 8,
(563x45) / 8, we get 7 as remainder, indicating good health, and recovery from illness.
The hundredth digit is presided over by Venus a benefic indicating a good past, 6 being
ruled by Saturn, the present is evil and the questioner suffers from a disease indicated by Saturn
between the neck and waist. The number in the unit place is that of J upiter suggesting realisation
of the object. The middle number is presided over by donkey-yoni foreboding (roubles from
quadrupeds.
Summing up: The disposition of root number, lunar tithi, etc., towards your birth
elements being favourable, good time is indicated in the immediate future. Saturn rules the
middle number and this suggests that you are having either colic or some rheumatic troubles in
the region between the neck and the waist. This is likely to disappear shortly. Good health is
indicated. The immediate past was good while the present indicates anxious moments. You need
not have to worry about the future as J upiter ruling the unit digit will confer happiness and
enable you to realise the objects in your mind. As the middle number is ruled by a donkey-yoni,
be careful as trouble from quadrupeds is indicated.
We see how the science of numbers is of immense use to us in its application to Prasna or
Horary astrology. One should be very careful in the discrimination of the astrological evidences
as otherwise the conclusions are bound to go wrong.

105
Thus concludes the 7th chapter of Prasha Marga.

106
EFFECTS OF ARUDHA

Stanza 1. In Prasna Kriya, six Rasis, viz., Arudha, Lagna, Navamsa Lagna, Chatra,
Spri-shtanga and J aama should be examined.
NOTES
In this chapter, the author goes on to deal with the effects of Arudha. Sprishtanga Rasi is
the sign corres-sponding to the organ touched by the querist. The allocation of organs to the
twelve signs should be considered as given by Varahamihira, viz., the head, face, chest, heart,
belly, waist, abdomen, sex organs, thighs, knees, buttocks and feet are governed in regular order
by Aries and the succeeding signs.
Chatra Rasi is determined by noting what is called the Veethi Rasi. If the Sun occupies
Vrishabha, Mithuna, Kataka and Simha, the Veethi Rasi is Mesha. If the Sun occupies Vrischika,
Dhanus, Makara and Kumbha, Veethi Rasi is Mithuna. If the Sun occupies Kanya, Thula, Meena
and Mesha, Veethi Rasi is Vrishabha. Count the number of Rasis from Arudha to Lagna and
mark the same number of Rasis from Veethi Rasi, then we get the Chatra Rasi.
Illustration: Supposing Arudha is Vrishabha and Lagna is Simha. Let the Sun be in
Mesha. The number from Arudha to Lagna would be 4. The same number counted from Veethi,
viz. Vrishabha, would be Simha or Chatra Rasi.
Stanza 2. If the Rasis suggested in stanza 1 are beneficially disposed, then there will
be health and other favourable results. The benefic, malefic and weak dispositions should be
carefully considered and then the answer given to the querist. This is the injunction of the
Sastras.
NOTES
The six signs should be strong by association or aspect of good planets. If they are weak
by the presence or aspect of evil and afflicted planets, the questioner will be miserable in general
conditions of life. The astrologer's power of judgement should be fully exploited.
Stanza 3. If Arudha or Lagna is occupied by evil planets, then the questioner will
suffer from diseases or wounds in the organ governed by these Rasis.
NOTES
If Arudha is Mesha and Lagna is Cancer and both are afflicted, then both the head and the
heart will be seats of disease.
Stanza 4. If the lords of Arudha and Lagna and the Moon and the Sun and lords of
houses occupied by these four lords, are exalted in Navamsa and otherwise strong, then the
questioner will be fortunate and happy.
NOTES
107
According to some Thungamsa means the degrees of exaltation and not the exaltation in
the navamsa.
Stanza 5. If the above-mentioned ones are weak, the condition of the questioner will
not be good. If they occupy neecha or inimical Navamsa, then the condition of the querist will be
really unfortunate.
NOTES
Here a distinction is made between the Rasi lords being weak and their occupying
inimical or debilitated Navamsas the latter being definitely more harmful.
Stanza 6. Tf the lord of Arudha is devoid of strength and the lord of the 8th is strong,
then the questioner will be beset on all sides by danger. If the lords of Arudha and 9th are strong
and the lords of the 6th, 8th and 12th are weak, then there will be influx of all kinds of fortune.

AVASTHAS

Stanza 7. There are two categories of 'Planetary Avasthas', each being divided into
seven kinds. The state or condition of the questioner will be similar to the planetary avastba
concerned.
Stanzas 8 to 72. Neutral, friendly, own, Moolathrikona, exaltation, inimical and
debilitation are the seven planetary avasthas corresponding regularly to the seven avasthas, viz.,
infant (atibalya), child (balya), adolescent (kaumara), youth (yauvana), royal (bhupa), servile
(vriddha) and death (mrita). A planet will be infant for a day after combustion; a child 7 days
after combustion; kaumara till the planet becomes stationary; yauvana till the commencement of
retrogression; king for the period of retrogression; of vriddha, a few days before combustion and
mrita, when in combustion. Thus there are two kinds of planethary avastas. The strength of the
lords, Arudha, Lagna and Chatra should be considered under these various avasthas.
NOTES
Stanzas 8 to 12 are very important. Two types of planetary avasthas or slates are
recognised. They are sthanavastha or positional state and kalavastha or temporal state.
Sthanavasta of a planet can be known thus by its occupation of different signs friends, neutral,
inimical. The kalavastha can be ascertained by the distance of the planet from the Sun. It will be
seen that retrogression (vakra), combustion (moudhya), etc., are due to a planet's movement with
reference to the Sun, The following table will enable the reader to guess the sthana and
kalavasthas.
Avastha Nature of Rasi Nature of Kala
Atibalya Neutral or sama for 1 day after combustion
Balya Friendly 7 days after above
108
Kaumara Own house till stationary
Yauvana Moolathrikona till beginning of retrogression
Raja Exaltation as long as retrogression lasts.
Vriddha Enemy's sign 7 days before combustion
Mrita Debilitation when in combustion

You have to take the lords of Arudha Rasi, Lagna and Chatra Rasis, see who is the most
powerful and then find out the avastha of that planet.

DISEASES AND ARUDHA

Stanza 13. If a planet's avastha is atibalya etc., the results will be appropriate to the
avastha. The 'yauvana' and other stages indicate sexual instincts and appropriate results.
NOTES
The author suggests that when a planet acquires a certain state or avastha, the results he
indicates would be in accordance with the nature of the avastha. Here, we are required to guess
the results ourselves thus:
Atibalya (infant stage) indicates inability to speak, tendency to sleep, extreme selfishness
and a tendency to cry and smile by turns. The Balya stage (child) is marked by a tendency to
play, to do things topsy-turvy, inquisitive to know everything. The Kaumara (youthful) stage is
distinguished by learing to study and think, to work and do something always. The Yauvana
(adolescent) stage is noted for sexual instincts. Then manhood stage (Raja) is characterised by a
domineering nature always commanding and ruling. This is followed by the Vriddha stage when
inattention, inertia, pessimism, and sleep come in turns. The last stage is the Mrita (practically
dead) and this is marked by absence of any activity, J iving in a perpetual state of fits and
unconsciousness. All these characteristics can be attributed to the questioner according to the
strength of the planets.
Stanza 14. If Arudha Rasi coincides with the exaltation Rasi or Navamsa of the lord of
the week-day of the question, then the querist will live long enjoying sound health. If on the
contrary, the Arudha Rasi falls in the debilitated Rasi or Navamsa of the lord of the week-day
concerned, etc., death will occur.
Stanza 15. If Arudha is Leo, he will have stomach and eye troubles, spiritual
affliction, diseases caused from extreme heat. If Cancer is Arudha, he will suffer from diseases in
his breasts, tongue and face; want of taste for anything and swelling and watery complaints.
Stanza 16. If Arudha Rasi is Aries or Scorpio, he will suffer from diseases in the head
and eyes, high fever, itches and wounds. If Gemini or Virgo, he will have nose, skin and
breathing troubles.
109
Stanza 17. If Arudha Rasi is that of J upiter, the questioner will suffer from mental
troubles and ear complaints. If the Rasi is that of Venus, diseases in the testicles, aversion to eat
and drink, swelling and other watery diseases.
Stanzas 18 and 19. If a saturnine sign is the Arudha, it indicates mental troubles,
extreme debility, dyspepsia and inability to walk. If Rahu is in Arudha Rasi, then he will suffer
from itches and wounds. These diseases can be predicted only wnen the Arudha is found to be
afflicted by evil planets.

ARUDHA NAVAMSA

Stanza 20. If Arudha, Lagna or thier Navamsas happen to be the Rasi or Navamsa
holding Gulika, then the questioner will have bad diseases. If the majority are connected with
Gulika, the questioner will die.
NOTES
Four factors have to be taken. They are Arudha Rasi, Arudha Navamsa, Lagna and
Navamsa Lagna. If one of these is afflicted by Gulika, disease must be predicted. If three are
afflicted by Gulika, then death of the questioner should be anticipated. Here affliction means that
the Rasi or Navamsa position of Mandi should coincide with the Rasi positions or Amsa
positions of Arudha and Lagna. In all these cases, especially when predicting death, one should
give more weight to the birth horoscope.
Stanza 21. If Gandanthamsa happens to be in Arudha or Lagna and aspected by
malefics, then death will happen. The same result will take place with regard to the 8th from
Arudha.
NOTES
Gandanthamsa is the last Navamsa of Cancer, Scorpio and Pisces, and the first Navamsa
of Aries, Leo and Sagittarius. If Gandanthamsa also falls in the 8th from Arudha, death can be
predicted. Suppose Lagna or 8th from Arudha is 2 of Simha. Then this has reference to
Gandanthamta.
Stanza 22. If Pisces being Arudha is aspected by evil planets, the questioner will lose
his legs and become lame. If Scorpio or Cancer is Arudha (aspected by evil planets), then he may
fall into a well or a tank.
PLANETS AND VEGETABLES

Stanza 23. The eight cardinal points beginning from East are signified by Arudha and
other Rasis. Strong planets in kendras suggest the presence of trees governed by such planets in
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the directions appropriate to the trees.
NOTES
Arudha and 2nd from it represent East, 3rd denotes S.E. 4th and 5th South, 6th S.W., 7th
and 8th West, 9th N.W., 10th and llth North and 12th N.E.
Stanza 24. Trees found in the hills, plantains (banana), thorny trees, shrubs, bamboos,
arecanut trees and cocoanut trees are indicated by the Sun, Moon, Wars, Mercury, J upiter, Venus
and Saturn respectively. The signs ruled by these planets also indicate the appropriate trees.
NOTES
Trees are allotted to different planets and signs. For instance, the Moon rules plantain
trees. Cancer also rules the same trees. Similarly the trees ruled by Mars come also under Aries
and Taurus. Suppose as per stanza 24, a strong planet is in Sagittarius a kendrafrom Arudha
Rasi. This happens to be the 7th and the direction is west. Since Sagittarius is a J upiterian sign,
and since J upiter rules bamboo, it may be inferred that bamboo trees are to be found in the
western direction. In my humble opinion, these principles can be used for finding out the
direction of lost articles in a question involving theft or finding the direction in which a missing
person may have gone.

URDHVA MUKHA AND OTHER SIGNS

Stanza 25. If Arudha is Urdhwa Mukha Rasi, the questioner will have increase of
prosperity. If Arudha is Adhomukha Rasi, then he will have a downfall. This is the view of
Krishneeya.
Stanza 26. If in a Prasna, Arudha happens to be Urdwa Mukha, then he will succeed in
his undertakings. If otherwise, he will meet with failure. But if good planets occupy or aspect
these Rasis, the evil effects will be considerably minimised.
NOTES
The Rasi occupied by the Sun is Adhomukha Rasi. That Rasi which he has just left is
Urdhwa Mukha Rasi and the one to which he will be going is Thiryang Mukha Rasi. Kendra
Rasis from these are also of the same nature. In stanza 27, by "if otherwise" is meant
Adhomukha and Thiryang Mukha Rasis. Even if Arudha falls in these Rasis, the effects will be
good provided the Rasi is occupied or aspected by benefic planets'.
Stanza 27. If Lagna, at the tpne of birth, or at the time of a journey, or at the
commencement of a work, etc., happens to be Urdhwa Mukha, then success will attend all of
them and status, fame, wealth and position will increase. On the contrary, if Arudha Rasi is
Adhomukha, there will be decline of wealth, power, fame and position, desertion of his friends
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and fall from position.
NOTES
The astrological principle given in stanza 28 can be applied to Prasna (horary), J ataka
(horoscopy) or Yatra (travel). In the 2nd part of the sloka, 'Arudha Rasi' is specifically used
implying its application to prasna only. But them is no harm in extending the scope of its
application as in the first part of the sloka.
Stanza 28. If the lord of Arudha occupies the Rasi of a benefic planet, it is to be
inferred that the questioner lives in a beautiful house, palace or temple. If the lord occupies the
Rasi of a malefic planet, then the house will be situated in the locality of nilechhas or the house
will be unclean. According as the lord is associated with benefics or malefics, the person will
have company of good or bad men.
NOTES
If Arudha lord occupies a house owned by good planets but is in conjunction with bad
planets, then the person lives in a good mansion but in very bad company.
Stanza 29. If the Lagna has a number of benefic vargas or if the Lagna is occupied by
good planets, then before long, the querist's position will be improved and his ambitions
satisfied.
NOTES
The commentator suggests that by 'Lagna is implied Arudha. The position of Lagna in the
Saptavargas (Rasi, Hora, Drekkana, Saptamsa, Navamsa, Dwadasamsa and Thrimsamsa) should
be considered in order to know whether the Lagna has more benefic vargas or malefic ones.
Stanza 30. If the Lagna being a biped or a quadruped sign is occupied by malefics, the
questioner's dependents and relatives or livestock will be destroyed. If benefics occupy the
Lagna, they will prosper.
NOTES
If the Lagna is a biped sign and malefics are in Lagna, the person's dependents and
relatives will be afflicted or destroyed. If the occupants are benefics, good will happen to
dependents and relatives. If the Lagna is a quadruped sign, effects will pertain to live-stock
belonging to the querist.
SIGNIFICANCE OF GOLD PIECE

Stanza 31. The gold piece is Arudha and in fact it is more important than Arudha
because it is the gold piece that determines the Arudha.
NOTES
The 'lay' of the gold piece has been discussed in stanzas 51 to 53 of Chapter IV to which
112
the readers may refer once again.
Stanza 32. The five Bhutas (used in a Prasna) are water, sandal paste, paddy, rice and
flowers. Their importance should be understood once again. The gold piece represents J eeva the
life element.
NOTES
It will be seen that before laying the gold piece, worship is offered to the Chakra or the
zodiacal diagram and the materials used are water, sandal paste, paddy, rice and flowers. These
materials are symbolic of the human body which is composed of the Panchamahabhutas (five
primordial elements). It is said that from the gold piece and the pooja materials, many things can
be gleaned regarding the future of the questioner or the outcome of the question. If the five
materials are found in contact with the gold piece, the questioner would live long. If they are
found away, the person's life will be short. The conjunction of J eeva (gold piece) and Deha (the
five materials) is life. Their separation is death. If the materials used are in small quantities, then
the constitution of the man is weak. If they are dirty, he is suffering from diseases. In this way by
a careful examination of the gold piece and the materials, Kerala astrologers, who practise
Ashtamangala Prasna, glean a lot about the future of the querist.
Stanza 33. If the gold piece is found on the top of the materials, facing up, the man
will live long. If it lies inclined not facing the ground, it indicates danger to life. If it is facing the
ground, he will have sickness and troubles from evil spirits.
Stanza 34. If the gold piece is at the top lying in its normal position, the period before
him is bright and his wealth, happiness and fame will all increase. If it has fallen with the face
down, then his times so far were good but the future will be bad. If the gold piece is found under
the flowers and other materials with the face upwards in a normal way, his period till now was
bad, but hereafter better days will soon dawn.
NOTES
If the gold piece is found mixed with other materials his period was good so far; if aloof
from materials, his period so far was bad; if found with the face up normally, the future will be
good; if discovered in an abnormal posture, the future will be bad.
Stanza 35. If the lay 'of the gold piece is towards the ground, it is bad; if it is towards
or amidst the flowers, it is good ; if inclined towards the East, South, West and South, there will
be long life, death, poverty, and increase of wealth. J f inclined towards the corners, there will be
poverty, sickness, danger to life and everything.
Stanzas 36 and 37 If the Navamsas of Maodi, Moon and Lagna (going under the
names of Mrityu, Deha and Prana respectively) fall in Chara Rasis, then there will be long life
and good health. If they fall in fixed signs, the sickness will drag on for a long time. If they fall
113
in common signs or if they are found in one and the same Rasi, then he will die. If these aspect
one another, there will be sudden fits and unconsciousness. If they are in trines, he will suffer
from incurable disease.
NOTES
Multiply Gulika Sphuta (i.e., Gulikas longitude by 9) and divide the product by 30. We
get its Navamsa Sphuta which is known as Mrityu Sphuta. If Chandra Sphuta is multiplied by 9,
and divided by 30, we get a Sphuta known as Deha Sphuta. Multiply Udaya Lagna Sphuta by 9
and divide the product by 30 to get Prana Sphuta.
Determination of Mrityu, Deha and Prana Sphutas
Gulika Sphuta x 9 / 30 =Mrityu Sphuta
Chandra Sphuta x 9 / 30 =Deha Sphuta
Udaya Lagna Sphuta x 9 / 30 =Prana Sphuta
Stanza 38. If Prana and Deha or Deha and Mrityu or Prana and Mrityu Sphutas are
found in the same sign or aspect each other, then there will be long life, increase of sickness, and
fits and unconsciousness respectively.
NOTES
Prana and Deha must be together or in opposite signs to cause long life. Deha and Mrityu
should be similarly disposed to give rise to disease. Fits and unconsciousness can result if Prana
and Mrityu are situated in the same manner.

EFFECTS OF LAGNA

Stanza 39. If Lagna is in the Vargas of waning Moon, Saturn, Mars and the Sun, there
will be death, disease, loss of money and other unfavourable results; in those of Mercury,
increase of intelligence; if in the vargas of waxing Moon, J upiter and Venus, good health, influx
of money, birth of children and realisation of ambitions.
Stanza 40. If Lagna or the lord is conjoined with ushna the person is suffering from
fever and other phlegmatic diseases. If with Visha Drekkana, or Visha Nadi or Ekargala, his
house will be set fire to.
NOTES
These doshas have been referred to in Chapter II, stanzas 17-21. Refer also to Appendix.
Visha Drekkanas are: the first Drekkana of Mesha, Kataka, Simha, Kanya, Dhanus and
Makara; the 2rd Drekkana of Vrishabha, Mithuna, Thula, Kumbha and Meena ; and the last
Drekkana of Vrischika.
Stanza 41. If the Rasi denoting Navamsa Lagna has the association of good planets,
114
then the past of the man can he said to be good. If it has bad associations, his past was bad.
Stanza 42. Chandra occupying Lagna Navamsa Rasi, and any metal vessel getting
broken; or Chandra occupying Gulika Navamsa Rasi and any earthen vessel getting broken are
the indications for death.
NOTES
Some writers read that if Gulika Navamsa Rasi turns out to be Lagna Navamsa Rasi, and
an earthen vessel breaks, then also death can be predicted.

EFFECTS OF PRANA AND DEHA

Stanza 43. If, during the period of Prasna, articles signified by planets aspecting or
occupying Prana, Mrityu and Deha Rasis (as per sloka 36) are obtained or lost (by the
questioner) auspicious or inauspicious results respectively should be predicted. The assignment
of articles should be taken according to Samgnadhyaya and principles of Dasa Phala. Ff there are
no planets occupying or aspecting, the materials signified by the Rasis themselves should be
taken.
NOTES
In all standard books on astrology and in the earlier chapters of this work different
articles have been allotted to different planets and signs. In predicting profession or in predicting
Dasa results, different articles are referred to different planets. It is these 'articles' that should be
considered.
Stanza 44. Now the effects of Prana, Deha, Mrityu, as calculated in Chapter V, Sloka
10, are enumerated.
Stanza 45. Of Prana, Mrityu and Deha, if Deha is greater, the sickness of the man will
abate. If Prana is greater, sickness will increase. If Mrityu is greater, he will die.
NOTES
Suppose Prana is in Gemini 25 and Deha is in Cancer 26. Then 'Deha' is greater. The
sickness of the querent will abate. If both are in the same Rasi, the difference in degrees should
be iaken. If the degrees are also the same, then the minutes must be taken.
Stanza 46. If Mrityu occupies J yeshta, Aslesha, Revati or the J anma Nakshatra or
Anujanma Nakshatra of the questioner, he will die. If Mrityu, Prana and Deha are found in an
ascending order, one greater than the other, it will be very good for the questioner.
Stanza 47. The above-mentioned effects can also be gleaned by a consideration of the
greater longitude of the Navamsas of the Lagna, the Moon and Gulika.
NOTES
115
In the earlier pages, we have learnt the method of calculating the longitudes of the
Navamsa Rasis of the ascendant, the Moon and Gulika. In this sloka the reference is to these
Navamsas. According to some authorities, these Navamsas should be considered in judging
whether the questioner will die or if his fortune will improve.
Stanza 48. If the Lagna longitude is greater than Chandra's longitude, the result is,
increase of sickness. If vice versa, there will be abatement of the disease. If Mandyamsa which is
Mrityu is greater, then the result could be fatal.
Stanza 49. If Prana Sphuta comes between Mrityu Spbuta and Kala Sphuta or between
the sphutas of two evil planets, or is aspected by these, or is associated with these, then death
will result. The Moon's association causes benefic results.
Stanza 50. If Mrityu or Kala happen to conjoin Arudha, Lagna, Lagna Navamsa,
Chandra, Chandra Navamsa or their lords, death will result.

RAHU CHAKRA

Stanza 51. If Rahu conjoins Lagna, there will be troubles from enemies and thieves;
with Sun, death; and with Moon diseases and pains all over the body.
NOTES
Here the reference is to Rahu Indu Chakra explained in Chapter V, stan/as 24 to 26.

AMAZING PREDICTIONS

Stanza 52. The astrologer must deduce effects from Kala Hora to amaze the
questioner, so that convinced at the accuracy of predictions, he may be led to place faith in the
astrologer's words.
Stanzas 53 to 55. If Prasna time is in the Kala Hora of the Sun, then a king or a
distinguished personage will turn up. If the Moon, some woman; if Mars, some armed man; if
Mercury, a flower-maker or a learned man; if J upiter, a true Brahmin; if Venus, a dancing girl;
and if Saturn, a merchant, a servant or a Buddhist monk. If lord of Kala Hora is in a kendra from
Lagna, the results will be further confirmed.
NOTES
The persons suggested in this stanza are supposed to arrive at the time of Prasna, either at
the place of Prasna or at the residence of the querist.
So much regarding Udaya Lagna.

116
SIGNIFICANCE OF CHANDRA NAVAMSA SIGN

Stanza 56. If Chandra Navamsa Rasi is associated with good planets, a pood period
ahead is indicated. If this Rasi is afflicted, then a bad future is going to set in.
Stanzas 57 to 61. J upiter in the Chandra Navamsa Rasi gives rise to the birth of a son.
J upiter debilitated, denotes quarrels with Brahmins. Venus in Chandra Navamsa Rasi gives fresh
clothes and happiness from women; Mercury success in litigation. A full Moon denotes
beautiful things. The Sun causes anger of rulers and gods. Mars causes strife without reason, and
litigation connected with lands; Saturn brings about loss of produce in lands, diseases to cattle,
and sufferings to servants. Rahu causes fear from poison, serpents, and troubles to his inferior
servants. Ketu causes troubles from ghosts. Gulika causes trouble in the shape of Abhichara.
Afflicted Mercury will give rise to failure in litigation and weak Moon causes mental worry.
Stanza 62. These results will be experienced within the number of months denoted by
the number of Navamsas traversed by the Moon ; or the number of Navamsas counted from
Aries. The period can be fixed by taking into consideration the number of Navamsas the Lagna
has gained
Stanza 63. The great author J eeva wants the astrologers to calculate Chandra Kriya at
the time of Prasna and explain the effects.
Stanza 64. Allot 5 Chandra Kriyas for each Rasi from Aries. From this find out the
Chandra Kriya of the Moon.
Stanza 65. If the Chandra Kriya is good at at the time of Prasna, there will be good; if
Chandra Kriya is bad, evil results will happen. The nature of Chandra Kriyas has to be learnt
from Horoscopy.
NOTES
Astrological writers talk of Chandra Kriyas (60), Chandravastas (12) and Chandravelas
(36). Convert the are traversed in a constellation by the Moon into minutes. Multiply this by 60
and divide the product by 800. The quotient plus represents the number of Chandra Kriya.
Determination of Chandra Kriya:
Are traversed by Moon in a constellation in minutes x 60 / 803 =X
X+1 =Chandra Kriya.

Thus concludes the 8th chapter of Prasha Marga.
117
RECAPITULATION

Stanza 1. What has been explained so far can be applied to all questions pertaining to
longevity, marriage and birth of children.
Stanza 2. First the longevity of the person should be ascertained by a consideration of
Arudha Lagna, Moon's position, Gulika, etc., and by observing the nimiththas at the time of the
query and then the results the querist wishes to know.
NOTES
Stanzas 1 to 3 are from Anusthanu Paddhati. a work presumably earlier to Prasna Marga.
It is not known who its author is. Very little is known of the work itself.

EXAMINATION OF AGE

Stanza 3. Longevity must be examined first and then the other aspects. What use
would be the other indications in the absence of longevity?
Stanza 4. According to these sayings, the longevity of the person must be first found
out by looking at Lagna and the 8th and their lords.
Stanzas 5 and 6. The age of the questioner must first be examined. It should be
ascertained from other works whether a Prasna relates to health or disease.
Stanza 7. If the lord of Lagna is in a movable Rasi or Navamsa or in kendras or in a
strong position, then it is Swastha Prasna. If the lord of Lagna occupies fixed signs or fixed
Navamsas or is in the 6th or the 12th houses or found weak in all respects, then it is to be
inferred that the querist is suffering from severe illness and the question relates to disease. If the
lord of Lagna is subject to mixed influences, the man's illness increases sometimes and decreases
sometimes like the ebb and flow of water.
NOTES
Swastha means doing well. Swastha Prasna means a question that does not pertain to
illness or disease. Disposition of the Lagna lord in a kendra, his strength, his placement in a
movable sign and a movable Navamsa are the four factors favouring good health. His situation in
the 6th or 12th, his weakness, and his placement in a fixed sign and fixed Navamsa favour the
opposite results.
Stanzas 8 to 10. If the lord of Lagna is exalted, the person will be wealthy and strong,
will have fame and good name and will overcome his enemies; if in Moolatrikona, he will have
plenty of clothes and ornaments and happiness ; if own or friendly house, he will live happily
with money, wife and children and relations overcoming his enemies and difficulties; if in
118
inimical place, there will be sickness, trouble from kings and thieves, fear from fire and
calamities to wife children and friends. If in debilitation, the person lives in a foreign place being
driven out by poverty, loss of position, etc. If in combustion or in association with Gulika or
malefic planets, the person lives maimed in a foreign place, through the machinations of enemies
or the orders of the rulers, or he will be dead.
Stanza 11. If lords of Lagna and the 8th are debilitated or combust, the person will
have a frustrated mind being devoid of happiness, and suffering afflictions If there are
Kemadruma, etc., the person will be short-lived, suffering from sickness in the upper parts of the
body.
Stanza 12. If the lords of Lagna and the 8th conjoin, or are exalted or occupy own or
friendly houses; or if the lord of Lagna, J upiter and Venus occupy trines or quadrants or the 2nd
house, the person will have a long life.

MRITYU LAKSHANA

Stanza 13. The following eight combinations indicate death: Gulika occupying the
person's J anma Naksbatra or its trines; Gulika joining the 8th from the J anma Rasi; lord of the
sign held by Gulika happening to be lord of J anma Nakshatra; the messenger or questioner
standing in the 8th from the J anma Rasi; depositing of the gold piece in the 8th from J anma Rasi;
and the lord of J anma Nakshatra, or the lord of Prasna Nakshatra, or the lord of the Nakshatra
occupied by Gulika (at the time of Prasna) standing in the 8th Rasi from the J anma Rasi.
NOTES
The eight conditions listed above are simple. If any of the above conditions prevail at the
time of query, the person will die even though at the time of query he may be hale and healthy.
Stanza 14. According to other authorities, there are two aspects to be considered, viz.,
J eeva (life), and Deha (body), the former dealing with the determination of longevity and the
latter with the delineation of the other aspects of the horoscope.
Stanzas 15 to 17. The two uses of astrology are the derermination of longevity and the
discernment of life's journey. When even sages like Vasishta and Brihaspathi find it difficult to
scan the future, how can men understand it clearly especially in Kaliyuga? Learned men say that
by Deha or 'body' is meant the knowing of life events while 'jeeva' implies the determination of
longevity.

DETERMINING THE LENGTH OF LIFE

119
Stanza 18. The factors to be considered in determining the length of life are Lagna, the
8th house, their lords and the Moon. The longevity should be ascertained by considering whether
these factors are associated with or aspected by benefics or malefics and whether they are
powerful or weak.
Stanza 19. Lagna becomes afflicted if it is hemmed in between malefics or if it is in
association with or aspected by evil planets. Lagna is said to be strong if it is conjoined with or
aspected by benefics or the lord of Lagna or if it stands between two benelic planets. The
strength and weakness of the lord of the 8th are similarly constituted. Instead of Lagna, consider
the 8th.
Stanza 20. The lord of Lagna becomes afflicted if he is associated with (or hemmed in
between) or aspected by evil planets, is combust, or debilitated or occupies the house of an
enemy. The lord can be said to be strong if he is associated with or aspected by or hemmed
inbetween benefic planets, is exalted or occupies his own house or the house of a friend or is
retrograde.
Stanza 21. What is s;iid above regarding the strength or affliction of lord of Lagna is
also applicable to the lord of the 8th. While lord of Lagna in a kendra becomes strong, the lord of
the 8th becomes a malefic in a similar situation.
NOTES
Thus we see in these two stanzas 8 gunas for lord of Lagna and 7 gunas for the lord of the
8th.
Stanza 22. The Moon becomes evil if he occupies the 6th, 8th or 12th house or is
situated between the evil planets or is associated with or aspected by malefics or he is A weak
(waning) or occupies Lagna or is debilitated. The Moon can be considered good and strong if he
is in Taurus or full, or is between two benefics or is associated with or aspected by benefic
planets, or is exalted or is in conjunction with or in a kendra from J upiter.
Stanza 23. If malefics occupy 3, 6 and 11, they give rise to long life. So says
Varahamihira.
Stanza 24. If Lagna and the 8th happen to be Urdhodaya Rasis or if they are
associated with or aspected by benefic or by their own lords; or if the lords of Lagna and the 8th
are strong or are intimate; or if Arudha happens to be Urdhwa Mukha, Urdhodaya or Samaya
J ala Samriddha Rasis, long life can be predicted.
NOTES
Urdhodaya Rasis are also called Sirshodaya Rasis.
Samaya J ala Samriddha Rasis are : (1) Three Rasis from the Moon can be considered
as rise or ebb. (2) The next three as fall or flow; the next three are the same as (1) and the next
120
three same as (2). Meena is Ubhayodaya Rasi and Mesha, Vrishabha, Kataka. Dhanus and
Makara are Prishtodaya Rasis. The remaining ones are Sirshodaya Rasis.
Stanza 25. Death will happen even in the absence of any diseases if Lagna rises in
Sarpa, Kola and Gridhra Mukha Drekkanas; or if evil planets conjoin the same ; or if the Moon
occupies the 8th house. If the Moon is not in the 8th, then the querist will die only if he is already
sick. If Lagna is Prishtodaya Rasi and the Moon is in the 8th house, death will happen. If evil
planets occupy kendras and the 8th house, the man will die in case he is sick.
NOTES
Sarpa Drekkanas. The first Drekkana of Vrischika, the last Drekkana of Kataka and
Meena.
Kola Mukha Drekkana. The first Drekkana of Kataka and Makara and the last one of
Vrischika.
Gridhra Mukha Drekkana. The last ones of Simha and Kumbha and 2nd Drekkana of
Thula.

LAGNA AND ARUDHA

Stanzas 26 and 27. By Lagna or Arudha is meant the rising sign attire moment.
Krishneeya and other works say that results must be read either from the one or from both. A
Rasi Chakra is of two kinds, i.e., Sthira and Chara. The fixed circle (sthira chakra) is posited on
the earth (all around the astrologer). The movable circle (chara chakra) on the other hand moves
in the sky. Tt is by a consideration of both the chakras that predictions should be made.
NOTES
The sthira chakra is indicated by Mesha, Vrishabha (East), Mithuna (South-East), etc. It
is on this that Arudha has been based. Avaha Vayu drives this chakra. Its speed is unequal and
not the same at all times. The chara chakra is driven by Pravaha with uniform speed: Lagna is
based on this.
Stanza 28. J ust as you read the good and bad for a querist from Lagna and Arudha, the
future of the astrologer can also be read from the 12th (from Lagna or Arudha) and that of the
messenger from the 11th.
Stanza 29. The results of the twelve houses should be read from Lagna or Arudha
whichever is stronger. In the same way, read from the Sun all about the father and one's own soul
and other events from the appropriate Karakas.
Questions are of two types being based on the ascendant and on the Arudha.
Stanzas 30 and 31. If the questioner is a learned man or if the query is made early in
121
the morning walking up and down, if he asks any question regarding journeys, then follow
Udaya Lagna.
NOTES
When the querist is moving about or when a question is put from a position from which
Arudha cannot be easily fixed, then one has to have recourse to the rising sign (Udaya Lagna).
Stanzas 32 and 33. If any question is put after the questioner has finished his work, or
in the evening twilight, or lying down, or from a place crowded with people, or just to test the
astrologer, or from inside a house; or if he questions anything about lands and trees, then follow
Arudha Rasi. Whether you follow Arudha or Udaya Lagna, note the Chathra Rasi from these
Rasis.

CHATHA RASI

Stanza 34. According as the Sun occupies Taurus to Leo, Scorpio to Aquarius and the
remaining four signs, Veethi Rasi will respectively be Aries, Gemini and Taurus. Chatra Rasi is
the sign arrived at by counting from the corresponding Veetha Rasi as many signs as Lagna is
removed from Arudha. This Chathra Rasi is applicable to Arudha. Chatra Rasi of Udaya Lagna
is its own Navamsa.
NOTES
This is important in horoscopy and all Prasnas where Udaya Lagua is followed. For
further clarification of Chatra Rasi, see Notes given for stanzas 1 and 2 in Chapter VIII.
Stanza 35. Arudha is more important than Udaya Lagna for Prasna purposes. Hence
wherever Lagna is stated before, take it as Arudha unless otherwise specified as Udaya Lagna.
NOTES
It is the author's own view that Arudha is more important than the rising sign.

SIGNS OF LONG LIFE

Stanza 36. Tn the various conditions prescribed already to determine longevity, if all are
devoid of afflictions and are favourable, the person will live long. If the combinations are all
evil, he will die soon. If the influences are mixed, then the querist will neither die nor recover
from his diseases.
NOTES
Happiness and misfortunes will alternately trouble him.
Stanza 37. Lagna indicates, Deha. The 8th is J eeva. If their lords are strong, or are in
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conjunction or in mutual aspect, the querist will have long life.
Stanzas 38 and 39. If the lord of Lagna or J upiter or Venus is placed in a kendra from
Arudha or if these lords, J upiter, Venus and lord of Lagna are in mutual kendras, there will be
long life.
Stanza 40. If benefics are in kendras, trikonas, the 2nd and 8th or llth and malefics are
in the 3rd, 6th and lltb, there will be long life. If malefics occupy houses other than 3, 6 and 11
and benefics are in 3, 6 and 12, death and mortal illness will be the result If Gulika occupies the
8th, then the questioner's death cannot be doubted.
Stanza 41. Of all the malefic planets, Gulika contributes the worst evil. If Gulika has
the association, aspect or vargas of Saturn, his evil becomes more intensified.

LONGEVITY FROM BIRTH CHART

Stanza 42. Varahamihira has detailed the Yogas for determining longevity in the sixth
chapter of his Brihat J ataka. Carefully make a study of it and apply the same here.
NOTES
Till now the author has given methods for finding longevity on the basis of Horary. In the
following stanzas he deals with combinations applicable to horoscopy.
Stanzas 43 and 44. If the results, good and evil, deduced from Prasna are confirmed by
the results based on horoscopy such as Dasa periods or planetary transits (Gocharas), one can
boldly assert these results. Here comes the necessity tor comparing the Prasna results with
J ataka.
Stanza 45. All beings take fresh births to experience the results of their actions done in
their previous birth. Depending upon the past Karma the longevity will be long, medium and
short.
NOTES
People are born in this world just to finish off or exhaust their Karma Phala. This
existence is known as 'Life'. According to some only Prarabdha Karma is meant here and not
Sanchitha Karma.
For details about the various categories of Karma and main alibis to ward off evils read
my book Astrology and Modern Thought.
Stanza 46. Even if there is a little Karma left over, it has to be experienced. Effects of
Karma can however be overcome by Atma J nana (self-realisation).
Stanza 47. Yogas reveal to us the results of Karma. The nature and meaning of these
yogas and their number have been well explained in other works.
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Stanza 48. Yoga means that which joins or connects. Purusha is that which has body.
Yogas connect Purusha with Karma Phalas. Planets indicate how these yogas connect the
Purusha with Karma Phala from their position.

YOGAS AND LONGEVITY

Stanzas 49 to 52. There are seven varieties of yogas. (a) Those formed by position, (b)
those formed by Bhavas, (c) those formed by planets, (d) those formed by position, Bhavas and
planets, (e) those formed by sthana and Bhava, (f) those formed by Bhavas and planets and (g)
those formed by position and planets. By sthana is meant the residence of planets in uchcha,
moolathrikona, etc. By Bhava is meant Lagna, etc. The planets are the Sun, etc. Bhava Sthana
and Graha are the cause of Yoga. The strongest in bringing about a yoga is the yoga-karta
(composer of yoga) and it is he who gives the results of the yoga.
Stanza 53. There are two types of longevity, viz., Yogayus that which is
contributed by yogas; and Dasayus, that which is contributed by Dasas.
Stanzas 54 to 58. There are six kinds of Yogayus, viz., Sadhyorishta, Arishta,
Yogarishta, Madhya, Deergha and Amita. The terms of life of these six kinds of Yogayus are
respectively within a year, twelve years, thirty-two years, seventy years, hundred years and
above hundred years. Amitayuyoga, Sadhyorishta and Arishta Yogas are independent of Dasas.
NOTES
The author, quite in line with earlier classical writers, considers two types of longevity,
viz., Yogayus and Dasayus. There are six types of Yogayus indicating death within one year
(Sadhyorishla), death within 12 years (Arishta or Balarislita), death within 32 years (Alpayu or
Rishta), death within 70 years (Madhyayu), death within hundred years (Deerghayu) and death
after 100 years (Amithayu).
Sadhyorishta, Arishta and Amithayu are independent of Dasas. As students of astrology
know, there are marakas or death-inflicting planets with reference to each Lagna. The period of
death (maraka Dasa) should be fixed consistent with the term of longevity indicated in the
horoscope. By noting whether one's term of life refers to Alpayu (32 years), Madhyayu (70
years) or Deerghayu (100 years), the appropriate Dasa and Bhukti for death should be fixed,
taking into consideration the death-inflicting planets and their Dasas. If there are Sadhyorishta,
Arishta or Amithayur yogas, then they function without reference to the Dasas and Bhuktis. This
is the view of the author.
In actual practice however, leaving abide Amithayur Yogas, it is found in our humble
experience that Sadhyorishta and Arishta" Yogas also can be brought within the purview of
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Dasas. If Arishta Yogas are present, then death is likely before 12 years. The planets who cause
the yoga can bring about death in the course of their Dasas and Bhuktis.
Stanza 59. These yogas can be studied in astrological treatises such as Saravali. Thus
the longevity of a man can be divided into Alpayu, Madhyayu and Deerghayu
Stanza 60. According as lords of Lagna and the 8th therefrom and lords of Chandra
Lagna and the 8th therefrom are mutually inimical, neutral or friendly, the length of life would
be Alpa (short), Madhya (medium) or Poorna (full).
Stanza 61. If the lord of Chandra Navamsa is inimical, neutral or friendly to the lord
of the 64th Navamsa therefrom, the longevity of the person will be short, medium or full. The
Sun and lord of Lagna should be similarly reckoned.
NOTES
In these two stanzas, combinations for different terms of longevity are given. They can be
tabulated thus:
Alpayu or Short life
1. Lords of Lagna and the 8th should be inimical.
2. Lords of Chandra Lagna and the 8th from it should be enemies.
3. Lord of the Navamsa occupied by Chandra and the lord of the 64th from Chandra
Navamsa should be enemies.
4. Lord of Lagna and the Sun should be enemies.
Madhyayu or medium life
The four pairs listed above should be neutrals.
Purnayu or full life
The four pairs should be friends.
Suppose the Moon, in Navamsa, is in Leo. The lord is Sun. The 64th Navamsa from the
Moon's Navamsa would be Scorpio and the lord is Mars. The Sun and Mars are friends.
Relationships should be considered in this way.



LONG LIFE AGAIN

Stanzas 62 to 65. The Lagna and Chandra Lagna are strong; are occupied or aspected
by benefics; benefics are in quadrants, trines, 2nd and 8th; malefics are disposed in the 3rd, 6th
and 11th; J upiter rises in Lagna; J upiter and the Moon are in association; and the lord of Lagna is
in a kendra ; the lord of Chandra Lagna is strong. Lagna lord occupies the 11th from Lagna. The
125
above combinations confer long life.
NOTES
Wherever Lagna is mentioned in the above stanzas, Chandra Lagna should also be
considered. Combinations for long life given in stanzas 62 to 65 may be listed thus:
(1) Lagna is strong. (2) Chandra is strong. (3) Lagna is aspected by good planets. (4)
Chandra is aspected by good planets. (5) Lagna is occupied by good planets. (6) Chandra is
conjoined with good planets. (7) Good planets should occupy quadrants, trines, the 2nd and 8th
houses. (8) Good planets should occupy quadrants, trines, 2nd and 8th houses from Chandra. (9)
Evil planets should occupy 3rd, 6th and 11th from Lagna. (10) Evil planets should occupy 3rd,
6th and llth from Chandra, (in J upiter in Lagna. (12) J upiter and the Moon are in one Rasi. (13)
The lord of Lagna is in a kendra from Lagna. (14) The lord of Chandra Lagna is in a kendra from
Chandra Lagna. (15) The lord of Lagna is strong. (16) Lord of Chandra Lagna is strong. (17) The
lord of Lagna occupies the llth house from Lagna. (18) The lord of Chandra Lagna occupies the
llth house from Chandra Lagna. These are the 18 yogas indicating long life.

SHORT LIFE

Stanzas 66 to 73. The Lagna and the Moon are weak; they have evil aspects or
associations ; lords of Lagna and Chandra Lagna are combust; they are in the 6th, 8th or 12th;
birth takes place when the Sun or the Moon is surrounded by a halo or when there is an eclipse,
or at twilight, or at the time of earthquakes or other evil omens or in the Mrityubhagas of Rasis
or Rasi Sandhis; Chandra occupies Mrityubhagas in kendra Rasis or the 8th from Lagna;
Chandra is in the 6th or 8th aspected by planets; benefics occupy the 6th or 8th aspected by
retrograde malefics; evil planets are in kendras, trikonas or in the 8th. The above combinations
indicate short life.
NOTES
Combinations for short life are listed in these stanzas. Chandra Lagna has been given
equal prominence with Lagna. The Mrityubhagas or fatal degrees are the 1st, 9th, 22nd, 23rd,
25th, 2nd, 4th, 23rd, 18th, 20th, 24th and 10th in Aries onwards in regular order. Chandra
Mrityubhagas, i.e., the degrees considered fatal for the Moon are 26th, 12th, 13th, 25th, 24th,
11th, 26th, 14th, 13th, 25th, 5th and 12th in Aries, etc. According to stanzas 66 to 73, short life is
indicated: (1) If Lagna is weak. (2) If Chandra is weak. (3) If Lagna is associated with bad
planets. (4) If Lagna is aspected by bad planets. (5) If Chandra is conjoined by bad planets. (6) If
Chandra is aspected by bad planets. (7) If the lord of Lagna is in combustion. (8) If the Lord of
Chandra Lagna is in combustion. (9) If Lagnadhipa occupies 6th, 8th and 12th houses from
126
Lagna. (10) If Chandra Lagnadhipa occupies 6, 8, 12 from Chandra Lagna. (11) If Chandra
Lagnadhipa is weak. (12) When the Sun or the Moon is surrounded by a halo (Parivesha) and is
eclispsed. (13) If birth takes place in Saadhyas. (14) Dikdaha or earthquakes or Ulkapatha take
place at the time of birth. (15) If birth takes place in the Mrityubhagas of Rasis. (16) If born in
Rasi Sandhyas. (17) If the Moon occupies the Mrityubhaga of kendras and the 8th house from
Lagna. (18) If Chandra occupies kendras or 8th house or Mrityubhagas in conjunction with evil
planets. (19) If Chandra occupies the 6th or 8th house aspected by any planet. (20) If good
planets occupy 6th or 8th house aspected by evil planets with retrograde movement. (21) If evil
planets occupy the kendras and trines and the 8th house. Thus there are 21 yogas.
Stanza 74. If there are more yogas for long life, long life is to be predicted. If there are
more yogas for short life, short life is to be expected. If the yogas are found mixed, the intensity
and strength of these yogas should be examined and then the prediction given.
Stanza 75. If after examining Prasna and J ataka, it is found that the questioner will die,
by what diseases and when he will die, should be predicted. If he has a long life, when his
recovery will begin should be ascertained. If there are any doubts, the Thrisphutas also should be
examined and the indications for death and recovery determined. These should be well balanced.
Here ends the examination of life with the help of a horoscope.

Thus concludes the 9th chapter of Prasha Marga.

127
TIMING DEATH

Stanza 1. The question of death should be examined from the birth and horary charts.
In order to ascertain the nature of death, its cause and the time of its occurrence, the yogas, the
nature of Dasas and the nature and positions of Saturn, J upiter, the Sun arid the Moon should all
be first studied.
Stanza 2. Death takes place at the end of the period indicated by Yogayus. Sometimes
the age as contributed by Dasas goes counter to the age given by yogas. This should be carefully
understood.
Stanza 3. In the absence of any yogas in the horoscope indicating age, we have to be
guided by the Dasas and determine the period of death.
NOTES
From this we see that 'Dasayus' is very important. But 'Yogayus' is no less \aluable.
Certain yogas as Sadhyorishta, Arishta. etc., are not said to be controlled by Dasas. Certain
yogas as Rishta-Yogas, Madhyayus or Deer-ghayur yogas are to be checked by the age
contributed by Dasas and Bhuktis. If Yogayus indicates, say 75 years, and according to Dasas
also the same age is obtained, then one can boldly declare the length of life.
Stanza 4. Death can happen in the Dasa or Antardasa of the weakest that which
occupies the 6th, 8th, 12th or that which is associated with or aspected by malefics of the
following: Lords of 8th from Lagna and the Moon; planets occupying or aspecting the 8th from
Lagna and the Moon; Saturn; lords of the 22nd Drekkana from Lagna and the Moon; lord of the
house occupied by Gulika; lords of the houses and Navamsas occupied by these factors; and
Rahu.
NOTES
An exhaustive list of marakas is furnished in this stanza. Wherever Lagna is mentioned,
Chandra Lagna is automatically meant. A discriminating astrologer should very carefully pick
out the appropfiate maraka. Of all these lords, the weakest by occupying 6th or 8th house or
subject to affliction should be selected. The marakas can be listed thus:
1. The lord of the 8th house from Lagna.
2. The lord of the 8th house from Chandra.
3. The planets that occupy the 8th house from Lagna.
4. The planets that occupy the 8th house from Chandra.
5. The planets that aspect the 8th house from Lagna.
6. The planets that aspect the 8th house from Chandra.
7. Saturn.
128
8. The lord of 22nd Drekkana from Lagna.
9. The lord of 22nd Drekkana from Chandra.
10. The lord of the house occupied by Gulika.
11. The lords of the houses occupied by the ten lords noted above.
12. Navamsa lords of the above-mentioned planets.
13. Rahu.
With due deference to the great author's accomplishments, it seems to us that to select a
maraka out of this formidable number almost all planets seem to get involved somehow is
a herculean task. A much simpler method would be to consider all the lords except those
mentioned in 11 and 12 and then decide the weakest. Generally the 7th and 2nd are considered
houses of death.
Stanza 5. Death can take place in the sub-periods of malefics and the major periods of
malefics. The Dasas and Bhuktis of the 3rd, 5th and 7th Nakshatras from J anma Nakshatra can
also cause death. If 2 or more Dasas terminate at the same time, then that period also may be
taken as time of death. Again, the end of all Dasas is not good. Especially the last period of all
Dasas indicating evil has to be considered as bad.
Stanza 6. The lordship of the 8th house, etc., is bad for all Dasas. The Dasas of lords
of the 3rd, 5th and 7th Naksbatras from J anma Nakshatra are bad in Vimshottari Dasa.
NOTES
The lord of a Dasa owning the 8th is bad whatever be the type of Dasa applied
Vimshottari, Ashtottari, Kalachakra, etc. But the Dasas of the lords of the 3rd, 5th and 7th
Nakshatras are bad only with reference to Vimshottari.

EVIL PERIODS

Stanza 7. Dasas of the planets that are in debilitation or combustion cause death. In
Kala chakra Dasa, however, there are special considerations which have to be noted for
determining maraka periods.
NOTES
This stanza is highly suggestive. A Dasa lord in combustion or in debility can cause
death. But it occurs to us that in actual practice the word 'death' should not be treated very
literally. In this context, "maraka" may also imply great misfortune, suffering and troubles
consistent with the other qualities of the planets concerned. A planet, in order to kill, should
acquire combined afflictions. Suppose a planet is the lord of the 8th and he is in the 12th
aspected by malefics and otherwise afflicted as well. In such a case, provided the Dasa of the
129
planet concerned is appropriate to the term of longevity fixed according to Yogayus, death can
be predicted. Otherwise if there are only minor afflictions such as the 8th lord being combust,
etc., then death may not be caused. The Dasa or Bhukti of such a planet is only capable of
conferring great misfortunes.

KALACHAKRA DASA

Stanza 8 The beginning of the Dasa 'movement', from Meena to Vrischika, Kanya to
Karkataka, Simha to Mithuna, Mithuna to Simha and Dhanus to Mesha, will be a difficult period
as also the subsequent Dasa. Whether the order is regular or otherwise, the Dasa 'movement' will
be good if there is no deviation but evil if the 'movement' is at the junction of two Rasis.
Stanzas 9 and 10. In regard to the Dakshina (clockwise) group of stars, the first and
last 'signs' indicated by the formula are Deha and J eeva respectively, while the reverse will be the
case in regard to Vama (anti-clockwise) group of stars. If malefics afflict Deha or J eeva, there
will be sickness. If both are afflicted and the Dasa is also evil, then there will be death.
NOTES
In the above three stanzas, the referece is to Kalachakra Dasa. Here, I propose to make
only a few observations on this system. For more details reference may be made to standard
treatises or to my own forthcoming book Kalachakra Dasa.
The 27 constellations have been divided into two groups the Dakshina or the Savya
group where the reckoning is clockwise and the Vama or the Apasavya group where the
reckoning is anti clockwise; the former group consisting of five triads of stars and the latter four
triads. For those born, say in the first pada of Aswini, Punarvasu or Hasta, the Dasas run in the
order of Mesha-Kuja, Vrishabha-Sukra, etc., upto Dhanur-Guru. For those born in the 2nd pada
of the same stars, the succession of Dasas would be in the order of Makara-Sani, Kumbha-Sani,
Meena-Guru, Vrischika-Kuja, Thula-Sukra, Kanya-Budha, Kataka-Chandra, Simha-Ravi and
Mithuna-Budha. Here it will be seen that the movement or 'jump' of the Dasa is from Meena to
Vrischika, Kanya to Kataka and also Simha to Mithuna, and hence, deviating. The junctions of
the Dasas mentioned above would be harmful. The three important movements indicative of
extremely bad results are simhavalokana (leap from Meena to Vrischika) or mandukagamana
(leap from Kanya to Kataka) and prishtathogamana (Simha to Mithuna). These stanzas will
prove useful to those who are familiar with the Kalachakra system of directing.
NIRYANA SATURN

Stanza 11. In regard to the different terras of longevity short, medium, full and
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unlimited death takes place respectively during the 1st, 2nd, 3rd or 4th round of Saturn's
revolution.
NOTES
After deciding the term of longevity and the likely Dasa and Bhukti of death, the author
enables us in this and subsequent stanzas, to locate the time of death year, month and even the
day by considering the transit movements of Saturn, J upiter, the Sun and the Moon. The
transit of Saturn helps to locate the event within 24 years; that of J upiter within one year, and
that of the Sun within a month. The Moon's transit helps to find out even the day of death.
The principles given here should not be applied verbatim. The astrologer's judgment
power should help him to adapt these various rules to suit individual horoscopes. These
transiting planets go by the special names of Niryana Sani, Niryana Guru, Niryana Ravi and
Niryana Chandra.
There is always a certain correlation between the time of death as indicated either by
Yoga or by Dasa and the transit movements of planets principally Saturn. The period of
Saturn's revolution is 30 years. If Alpayu or short life is indicated, then death generally takes
place during the first round of Saturn's transit, i.e., before Saturn completes one cycle with
reference to his own radical position or the radical position of the Moon or Mandi, etc. If the
term of life indicated in the horoscope is medium, then death can happen duiing the second term
of Saturn's cycle. When the native has Purnayu or long life, death can happen during the third
revolution. When one has 'unlimited' longevity over 100 years death generally takes place
during the fourth revolution of Saturn. These are only general principles and they have to be
suitably adapted to individual cases in the light of a number of other astrological factors.
Stanza 12. According as birth is during the day or night, death takes place when
Saturn transits the sign held by Mandi or the trinal places from it, or the 7th from Mandi or its
trinal places.
NOTES
If the birth is during the day, then death will happen when Saturn passes through the sign
occupied by Mandi or the 5th or 9th from it. When birth is during the night, then Saturn's passing
through the 7th, 11th or 3rd from Mandi should be taken, It will be seen that the llth and 3rd
from Mandi happen to be trinal signs from the 7th. Transit Saturn with reference to death is
known by the technical term Niryana Sani, and the Rasi transited as Niryana Rasi.
Stanzas 13 and 14. The Rasis and Navamsa Rasis occupied by Saturn and the lord of
the 8th and the Sun at birth; the trines from there; the 2nd and 12th from the Sun and their trines;
the sign occupied by the lord of the 22nd Drekkana and its trines are all Niryana Rasis for
Saturn.
131
NOTES
In stanzas 13 and 14 are given the signs or Rasis transiting which, Saturn can cause
death, either in the 1st, 2nd, 3rd or 4th round according to the term of longevity vouched for the
horoscope. Whenever a Rasi is mentioned, the Navamsa Rasi is automatically implied. Thus we
can catalogue the Nirvana Rasis thus : (1) Mandi's sign and its trines, (2) Mandi's Navamsa and
its trines, (3) the 7th from Mandi and its trikonas, (4) the 7th from Mandi (in Navamsa) and its
trines, (5) Saturn's Rasi and its trines, (6) Saturn's Navamsa and its trines, (7) sign occupied by
the 8th lord and its trines, (8) the Navamsa held by the 8th lord and its trines, (9) the 2nd from
the Sun and its trines, (10) the 12th from the Sun and its trines. (11) the sign occupied by the lord
of the 22nd Drekkana and its trines. Tn this way, we have 33 Rasis.

NIRYANA JUPITER

Stanza 15. Death can happen when J upiter transits the Rasis occupied by the lords of
the 22nd Drekkana and Kala hora or their trines.
Stanza 16. J upiter's transit in the 2nd and 12th from the Rasi, occupied by Salurn or its
trines, can bring about death.
Stanza 17. Death can also happen when J upiter transits the Rasi arrived at by
the'addition of the longitudes of the lords of Lagna and the 8tb, provided other malefics also pass
through the same sign simultaneously.
Stanza 18. Note in the birth chart which out of the 3rd, 5th, 6th and 11th from Saturn
receives the least aspect of J upiter. When this sign is transited by J upiter death may occur.
NOTES
Stanzas 15 to 18 deal with J upiter's Niryana Rasis, i.e. the signs, when transiting which
J upiter becomes capable of causing death. According to stanza 17, J upiter's transit of the Rasi
resulting from adding the sphutas of the lords of the Lagna and 8th can cause death only when
other malefics afflict the sign.
According to another view this stanza can be translated thus : Increase Saturn's longitude
by adding 2, 4, 5 and 10 signs. Of the resulting Rasis, that which receives the minimum of
J upiter's aspect becomes Niryana Rasi for J upiter.
NIRYANA SUN

Stanza 19. When the Sun transits the sign occupied by the lord of the 8th or J anma
Nakshatra or the Nakshatra of J anma Lagna, death can take place.
Stanza 20. Death can occur when the Sun transits his own Dwadasamsa Rasi and its
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trines; the Rasi occupied by the lord of the Navamsa the 8th lord is in, and its trines; or the
Navamsa Rasi of lord of Lagna and its trines according as the Sun is in a movable, fixed or
common sign respectively in the birth horoscope.
NOTES
When the Sun transits (1) the sign occupied by the lord of 8th; (2) the birth asterism; (3)
the asterism of Lagna; (4) his own Dwadasamsa Rasi and its trikonas if he is in a movable sign in
the birth chart;. (5) the Rasi occupied by the lord of the Navamsa held by the lord of the 8th, if
the Sun is in a fixed sign at birth; (6) the Navamsa Rasi occupied by lord of Lagna, if the Sun is
in a common sign; and (7) the trines from all the other six places, he becomes Niryana Ravi
capable of causing death.

NlRYANA MOON

Stanzas 21 to 23. Death happens when the Moon transits the signs occupied by the
Sun and lords of the 2nd and 8th; 7th from the sign occupied by, or the Navamsa Rasi of the 2
nd

lord; the Nakshatras occupied by the lord of the 8th or Rahu; and the trines from all these places.
NOTES
The Moon becomes Niryana Chandra in (1) the sign occupied by the Sun, (2) in the sign
occupied by the lord of 8, (3) the constellation held by Rahu, (4) the constellation occupied by
the lord of 8, (5) the sign occupied by lord of the 2nd, (6) the seventh from the sign occupied by
the lord of the 2nd, (7) the Navamsa Rasi of the 2nd lord and (8) the trines from all these places.
Stanza 24. When the Moon transits the Rasi occupied by Gulika sickness begins. The
person's death may take place when the Moon passes through the 7th therefrom.
NOTES
Here too the trines may be included. When the Moon transits the sign occupied by Gulika
or the trines from it, sickness sets in and when the Moon transits the 7th from Gulika or trines
from it. death may ensue.


PRAMANA GULIKA

Stanza 25. We shall now consider the Pramana Gulika and from it fix the places of
Saturn, J upiter, the Sun and the Moon at the time of death.
Stanza 26. If birth is during daytime, then the position of Gulika the previous night
increased by 180 gives Praaiana Gulika. If birth is in the night, the position of Gulika during the
133
daytime is itself Pramana Gulika. When Saturn passes through the Rasi occupied by Pramana
Gulika, when J upiter passes through the Rasi occupied by Pramana Gulika Navamsadhipa, when
the Sun passes through the Rasi occupied by Pramana Gulika Dwadasamsadhipa and when the
Moon passes through the Rasi occupied dy Pramana Gulika Thrimsamsadhipa, death takes place.
NOTES
For a day birth, add 180 to the position of Gulika the previous night, Pramana Gulika is
obtained. For a night birth, the position of Gulika during the day is itself Pramana Gulika. Death
happens when Saturn transits this Rasi, when J upiter passes through the Rasi occupied by the
lord of the Navamsa held by the lord of Pramana
Gulika Rasi (Pramana Gulika Navamsadhipa), when the Sun transits the Rasi occupied
by the lord of the Dwada-samsa in which the lord of Pramana Gulika is placed (Pramana Gulika
Dwadasamsadhipa) and when the Moon moves through the Rasi occupied by the lord of
Thrimsamsa held by the lord of Pramana Gulika Rasi (Pramana Gulika Thrimsamsadhipa).
Illustration: Let us take the following example:

Lagna
Ketu

Pramana
Gulika 24
J upiter

RASI
Mars
Sun
Mercury
Venus
Saturn
Moon Rahu





Lagna
Ketu

Pramana
Gulika 24
J upiter

RASI
Mars
Sun
Mercury
Venus
Saturn
Moon Rahu
134

Pramana Gulika occupies 24 of Taurus. Applying the above rules:
(a) Death can happen when Saturn passes through Taurus.
(b) Lord of Pramana Gulika Rasi is Venus. He occupies Leo Navamsa. Lord of Leo viz.,
the Sun is in Capricorn. Therefore death can happen when J upiter transits Capricorn.
(c) Lord of Pramana Gulika, viz., Venus occupies Libra Dwadasamsa. The lord of this,
viz., Venus is in Capricorn. Therefore death happens when the Sun transits Capricorn.
(d) Lord of Pramana Gulika Rasi, viz., Venus occupies the Navamsa of Saturn. And
Saturn is in Leo. Death can happen when the Moon transits Leo.
Summing up, death' is possible (during the maraka period) when Saturn transits Taurus,
J upiter transits Capricorn, the Sun transits Capricorn and the Moon transits Leo.

DEATH AS READ BY THE PLANETS

Stanza 27. Of the several Niryana Rasis mentioned above for Saturn, J upiter, the Sun
and the Moon, that alone can be considered as the Niryana Rasi, which has the least number of
points in the concerned Ashtakavarga.
NOTES
Work out the Ashtakavarga of Saturn, J upiter, the Moon and the Sun separately. Mark
that sign amongst the various Niryana Rasis which has the least number of points. When the
planet concerned transits through this Rasi having the least number of bindus, death takes place.
It will be seen that for Saturn nearly 37 Rasis have been assigned, for J upiter 17, for the Sun 12
and for the Moon 21. The author suggests here a method for deciding the correct Rasis for
Niryana Saturn, Niryana J upiter, Niryana Sun and Niryana Moon by a process of elimination. I
am not at all able to conceive why so many Rasis have been allotted to Saturn, J upiter, etc., to
cause death by their transits. In actual practice it may be difficult to consider all these factors.
Stanza 28. The Niryana Rasis for the Moon, the Sun, J upiter and Saturn are
respectively the Yogasphuta Rasis of the Sun and Saturn, of the Sun and the lord of the
Drekkana occupied by Saturn, of the Sun and the lord of the Navamsa occupied by Saturn, and
the Sun and the lord of the Dwadasamsa occupied by Saturn. Their respective Navamsas and the
7th from the respective Yogasphutas and Rasis and the trines of all these places.
NOTES
In this stanza another method for the determination of the Niryana Rasis of Chandra (the
Moon), Ravi (the Sun), Guru (J upiter) and Sani (Saturn) are given. The elements required for
calculating these Niryana Rasis are the longitudes (sphutas) of the Sun, Saturn and lords of the
135
Drekkana, Navamsa and Dwadasamsa occupied by Saturn. By Yogasphuta Rasi is meant the
sign arrived at by adding the longitudes of two or more planets, bhavas or planets and bhavas.
Illustration: I. The Sun's longitude is Kumbha 1 12', i.e., 311 12',, Saturn's longitude
is Mithuna 3 20', i.e., 63 20'.


Moon 18.29
Rahu 6.9
Lagna 13.9 Saturn 3.20
Sun 1.12
Mercury
8.27
J upiter 21.38



Venus 20.33
Mars l
Kethu


Therefore, Yogasphuta Rasi of Sun and Saturn =301 12' +63 20' =4' 32' Mesha
(expunging 360);
II. The lord of Drekkana occupied by Saturn is Mercury. His longitude is 308 27'.
Yogasphuta Rasi of the Sun and lord of Drekkana held by Saturn is 301 12' +308 27' =
609 - 39'. Expunging 360, we get 249 39' or Dhanus 939'.
III. The lord of Navamsa occupied by Saturn is Venus and his longitude is Dhanus 20
33' or 260 33'.
Yogasphuta Rasi of the Sun and lord of Navamsa occupied by Saturn is 301 12' +260
33'=201 45' (expunging 360) or Thula 2145'.
IV. The lord, of the Dwadasamsa held by Saturn is Moon and his longitude is Mesha 18
29' or 18 29'.
Yogasphuta Rasi of the Sun and the lord of the Dwadasamsa held by Saturn is 301 12' +
18 29' =319 41' or Kumbha 19 41'.
I. Chandra Niryana Rasis in this horoscope are:
(a) Yogasphuta Rasi of Sun and Saturn Mesha 4 32'.
(b) The Navamsa Rasi of (a) Simha,
(c) The 7th from (a) Thula and
(d) The trines from abovc-Simha, Dhanus, Dhanus, Mesha Kumbha and Mithuna.
II. Ravi Niryana Rasis are:
(a) Yogasphuta Rasi of San and the lord of the Drekkana occupied by Saturn Dhanus
9 39'.
136
(b) The Navamsa Rasi of (a) Mithuna.
(c) The 7th from (a) Mithuna.
(d) Trines from above Mesha, Simha, Thula, Kumbha, Thula, Kumbha.
III. Guru Niryana Rasis are:
(a) Yogasphuta Rasi of Sun and the lord of the Navamsa occupied by Saturn Thula
21 45'.
(b) The Navamsa of (a) Mesha.
(c) The 7th from (a) Thula.
(d) Trines from above Mithuna, Kumbha, Simha, Dhanus, Mithuna, Kumbha.
IV. Sani Niryana Rasis are :
(a) Yogasphutn Rasi of the Sun and the lord of the Dwadasamsa held by Sani Kumbha
19 41'.
(b) The Navamsa of (a) Meena.
(c) The 7th from (a) Simha.
(d) Trines from above Thula, Mithuna, Kataka Vrischika. Mesha, Dhanus.
With due deference to the author I feel that it is enough to consider Yogasphuta Rasis and
Navamsas of the Sun, Moon, J upiter and Saturn and ignore items given c and d above.
Stanza 29. Multiply the sphuta or longitude of a planet (devoid of the degrees passed
in the current Navamsa) by the number of expired Navamsas reckoned from Aries: Call this x:
convert the degrees passed in the current Navamsa into minutes and multiply it by the Navamsas
from Aries. Divide the product by 200. Add the quotient (which will be in minutes) to x and the
result is the Niryana Rasi of the planet.
NOTES The stanza is a bit confusing.
Each planet is said to have its own Niryana Rasi or death-dealing sign. When the said
planet transits its own Niryana Rasi, death may happen. Here one is enabled to find out the
death-dealing Rasi of all the planets.
Illustration: Suppose, for instance, Saturn's longitude is Cancer 25 32', i.e., 3s 25 32'.
This means that Saturn has covered 34 Navamsas (i.e., 3s 23 20') from Aries and has passed 2
12' in the 35th Navamsa (8th in Cancer).
1st step: Multiplying the longitude of Saturn (less the degrees in its current Navamsa),
viz., 3s 23 20' by 34, we get 128s 13 20". Expunging multiples of 12, the result is 8s 13 20'.
2nd step: Converting the degrees passed in the current Navamsa, viz., 2 12' into
minutes we get 132', Multiplyiug this by 34 and dividing the product by 200 the results is
132x34 / 200 =4488' / 200 =22' 26" (seconds ignored)
3rd step: Adding this to x we get: x =8s 13 20' +22' =8s 13 42'
137
Niryana Sani's place is 13 42' in Sagittarius. Saturn's transit of this position may cause
death, provided of course other appropriate factors are also present.
According to another view simply multiply the sphuta or longitude of a planet by the
number of expired Navamsas. The resulting figure becomes the planet's Niryana Rasi.
According to this view
3s 25 32'
=115 32' x 34 =318 8' =Saturn's Niryana Rasi =3188' =Aquarius 18 8'.
In our humble opinion, the latter view appears to be more acceptable.
Stanza 30. Considering the 2nd, 5th, 9th and 12th Rasis (from a planet's position in the
horoscope), find out the Rasi having the least number of bindus in the Ashtakavarga of the planet
concerned and the Rasi least aspected by the respective lord. When planets pass through such
Rasis, either there will be death or at least some calamities.
NOTES
Suppose in a horoscope, the Sun is in Cancer. Then consider Leo (2nd), Scorpio (5th),
Pisces (9th) and Gemini (12th). Find out in the Sun's Ashtakavarga, the Rasi, out of these four,
which has the least number of bindus and also the Rasi out of these four, that receive the least
aspect from the Sun. Planets when transiting such Rasis cause death or calamity. Other planets
should also be similarly considered.

DEATH-DEALING ASCENDANT

Stanzas 31 to 35. The 8th from Lagna, the sign occupied by the lord of the 8th, the 8th
from the sign occupied by the lord of Lagna, the 8th from the Navamsa Rasi of lord of Lagna,
the trines from all these four, the 4th from Navamsa Rasi of Lagna and the 4th from the sign
occupied by the lord of Lagna are all death-dealing signs. Whether a sign has two, three or more
indications for causing death and whether it has the aspect of transit Saturn, etc., should all be
considered. Only after careful reconciliation and adjustment the correct death-dealing sign
should be found out.
NOTES
Hitherto, the author has enabled us to calculate the year, month and day of death. In these
stanzas, he deals with the method of finding out Marana Lagna, or the ascendant in which one
would die. After finding the day of death, the time should be found out according to the
principles dealt with in stanzas 31 to 35. The exact sign that would be rising at the time of death
should be decided by a process of elimination, taking into account that Rasi, which gets a larger
percentage of 'indications' and which also receives the aspect of Saturn and of course, the other
138
planets too. Taking again the example horoscope given above, we find the Nirvana Rasi or
Marana Rasi as follows:
(a) 8th from Lagna Dhanus,
(b) the sign in which the lord of the 8th is placed Kumbha,
(c) the 8th from the sign occupied by lord of Lagna Cancer,
(d) the 8th from Navamsa Rasi of lord of Lagna Vrishabha,
(e) the trines from the above : Mesha, Simha. Thula Mithuna, Vrischika. Meena,
Kanya, Makara,
(f) the 4th from the Navamsa Rasi of Lagna Cancer,
(g) the 4th from the sign occupied by lord of Lagna Meena.
On 12th March 1937 of the sign given above Mithuna, Thula and Makara were receiving
the aspect of Saturn. Mithuna in the birth horoscope is also occupied by Saturn. The native died
in Mithuna Lagna.

TIME OF DEATH AS PER PRASNA

Stanza 36. The time of death should be ascertained on the basis of Prasna. Hence the
positions of Saturn, J upiter, the Sun, the Moon and Lagna as indicated by Prasna will be
explained.
NOTES
Hitherto the principles dealt with the method of finding the time of death with reference
to the birth chart and on the basis of the Niryana Sani, etc., as applied to birth chart. Now, the
method of ascertaining the period of death with reference to the time of query will be given.
Stanzas 37 and 38. Saturn in Gulika Navamsa Rasi, J upiter in Lagna Navamsa Rasi,
the Sun in Arudha Rasi and the Moon in Gulika Rasi indicate the death of the querist. Adjust and
reconcile the positions of these Rasis.
Stanza 39. That planet which is most unfavourable amongst Saturn, J upiter, the Sun
and the Moon in the Rasi indicated by the last letter of the query of the messenger (Prasna
Akshara) or in Prasna Lagna indicates death.
NOTES
The unfavourable nature of these planets should be judged by their situation in Arishta-
bhavas or by their association with or aspect of raalefics, or by their debilitation, etc.
Stanza 40. The letters a (*), aa (*), e (*), ee(*), u(*), oo(*), ru (*), roo (*), ae (*), aai
(*), o (*), ou (*) represents respectively the 12 signs from Aries Similarly the letters ka (*), gna
(*), cha (*), jna (*), ta (*), nna (*), tha (*), na (*), pa (*), ma (*), ya (*), and ra (*) signify the 12
139
signs of the zodiac. The remaining la (*), va (*), lla (*), lla (*), ra (*), na (*) cannote the six
signs from Aries.
NOTES
The author gives a method for determining the Lagna on the basis of the name. In Tamil
and in the old Dravidian language of Malabar, it appears there were only thirty letters. Hence
only these are given. It occurs to me that the method given in Prasna Tantra (see my English
translation) could be used.
Stanza 41. If the sickness shows signs of increase when the Moon is in the Navamsa
Rasi of Lagna, then the period of uncosciousness and death of the querist will correspond to the
transit of the Moon through his own Navamsa Rasi and Gulika Navamsa Rasi respectively.
NOTES
Supposing at the time of a query relating to a person whose illness is growing worse, the
Navamsa Lagna is Leo, the Moon occupies Leo in Rasi and Libra in Navamsa and Gulika is in
Meena in Navamsa, then he will become unconscious when the Moon by transit passes through
Libra (Navamsa-Rasi of the Moon) and he may die when the Moon transits Meena (Navamsa
Rasi of Gulika). What is given in stanza 41 can be applied only when the sick man shows signs
of increase of sickness.
Stanza 42. If the Moon and Mandi are in the same Navamsa, then the querist becomes
unconscious when the Moon transits the sign corresponding to this Navamsa. If the Sun and
Mandi occupy the same Navamsa, he will die when the Moon transits the Rasi corresponding to
the said Navamsa.
NOTES
Supposing the Moon and Mandi are in association in Leo Navamsa and the Moon
occupies Mesha Rasi, then the querist becomes unconscious when the Moon transits Leo (the
Rasi corresponding to the Navamsa occupied by the Moon and Mandi). Suppose again at the
time of query the Sun and Mandi are in Virgo Navamsa and the Moon in Mesha Rasi. Then the
querist's death can be anticipated when the Moon transits Virgo (the Rasi corresponding to the
Navamsa occupied by the Sun and Mandi).
Stanza 43. When the Moon transits through the asterism represented by the sum of
thesphutas of Prana, Deha, Mrityu and Yamakantaka, death takes place.
NOTES
Suppose the total of Prana, Deha and Mrityu- sphutas is 215 and the longitude of
Yamakantaka is 106. The sum of these would be 321. The asterism corresponding to this
longitude is the 25th, i.e., Poorvabhadra. The Moon's transit of this is dangerous.
Stanza 44. When the Sun is in the Nakshatra occupied by Gulika, or its trines or in the
140
Rasi occupied by the lord of the 8th from Arudha, when the Moon occupies the Nakshatra of
Mandi, death takes place.
NOTES
Here three combinations are given.
(1) The Sun should be in the constellation occupied by Gulika, or the trinal constellation
therefrom.
(2) The Sun should be in the sign occupied by the lord of the 8th from Arudha.
(3) The Moon should be disposed in the Nakshatra of Gulika.
Stanzas 45 and 46. Count from Thrisphuta Nakshatra to the nearest of either Aslesha,
J yeshta or Revati. The number so got indicates the number of years, months or days, the
questioner will live from the time of Prasna according as the lords of Lagna and Navamsa Lagna
are intimate friends or mere friends, or neutral, or enemies.
Death occurs in the night or during the day according as Mandi occupies a diurnal or
nocturnal sign.
NOTES
If the lords are bitter enemies, then say so many ghatikas should pass. If the lords happen
to be same, then the querist will not die but recover. This view is not accepted by all.
Stanza 47. Note the humber of unexpired ghatikas in the Navamsa of the stronger
between Lagna and the Moon. Depending upon the intensity or otherwise of the affliction, the
number of days, months, years, etc., corresponding to the number of the unexpired ghatis, should
be predicted.
NOTES
If the Prasna is very unfavourable, say he may die in the number of days so calculated. If
it is neither favourable nor unfavourable, put the number as so many months. If the Prasna is
favourable, take the number as years.
Stanza 48. Find the number of vighatikas unexpired in Lagna Navamsa. According as
lords of Lagna and Navamsa Lagna are friends, neutrals or enemies, death takes place in so many
years, months or days.
Stanza 49. Similar results can be predicted by considering the unexpired portion of the
Navamsas of the death-inflicting planets.
NOTES
Count the unexpired portion of the Navamsa of the Mrityupada or death-inflicting planet
in vighatikas (treating the said planet as Lagna itself) and consider that number in years, months
or days, according as lord of Lagna is friendly, neutral or inimical to lord of Navamsa Lagna.
Death-inflicting planets are those that own or occupy the 8th house or that which is the most
141
unfavourable amongst Gulika, Mrityu Kala or Thrisphuta.
Stanza 50. The number of Navamsas from Lagna Navamsa to the Navamsa occupied
by the most evil planet amongst Mandi, etc., represents the number of days, months or years,
according to the intensity of affliction, within which the querist's death may take place.
NOTES
Count the number of Navamsas from Lagna Navamsa to the Navamsa of the most
unfavourable (by position or otherwise) amongst the Sun, Mars, Saturn, Rahu, Gulika,
Thrisphuta and Mrityu. Note this number. If that planet is very unfavourable, treat it as the
number of days ; if he is less unfavourable, treat this as number of months; if he is least
unfavourable, treat it as number of years. Then predict that the questioner will live for such
length of time as is in accordance with the evil nature of the planet mentioned.
Stanza 51. Note the Rasi occupied by the most unfavourable amongst Rahu, Mrityu,
Gulika, Thrisphuta, etc., and the one wherefrom any indication suggesting death is observed at
the time of Prasna. When the most evil amongst the planets Saturn, J upiter, the Sun or the Moon
transits these two Rasis or their trines, death may take place.
NOTES
Two Rasis one occupied by the worst malefic from among Rahu, Saturn, Mandi,
Thrisphuta, etc., and the other indicated by the direction in which an omen suggesting death is
observed at the time of the query are considered. The transit of the most afflicted amongst
Saturn, J upiter, Sun or the Moon over these signs causes death of the querist. The directions
ruled by different signs have already been discussed previously.
Stanza 52. The number of Rasis or Nakshatras or Drekkanas or Navamsas counted
from the Rasi, Nakshatra, etc., occupied by the lord of Lagna or the lord of Arudha whichever
is stronger to the Rasi, Nakshatra, etc., in which any unfortunate accident such as death or fall
of a tree is observed; or to the Rasi, Nakshatra, etc., occupied by the most unfavourable amongst
Gulika, Mrityu, Thrisphuta, etc., represents the number of days, months or etc., in which death
takes place.
NOTES
The number so counted may be taken as days or months or years according to the
intensity of the evil represented by the above planets. This stanza is taken from Anushtana
Paddhati and requires very careful consideration. Whether days, months or years have to be
considered, whether Rasis, Nakshatras, Drekkanas or Navamsas have to be looked into should be
very carefully examined by the astrologer by weighing the intensity of the evil indicated.
If we take Rasis, the number cannot be more than 12 ; if 'Nakshatras', not more than 27; if
Drekkanas 36 ; if Navamsas 108. The Rasi indicated by the 'Dik' where the incident takes place
142
should be taken into consideration. Some are of the opinion that, instead of the stronger of the
two, Lagnadhipa or Arudhadhipa, one of these can be taken. 'Lagnarudha Ubhayadho' is another
reading.
Stanzas 49 to 52 are from Anustana Paddathi.
Stanza 53 The eighth from Lagna or Arudha, the signs occupied by the lords of the 8th
from Lagna and Arudha and the sign containing the least number of bindus in Sarvashtaka-
Varga, can also be death-inflicting signs.
Stanza 54. The latter half of the above stanza and stanza 46 can be applied to
horoscopy also.
NOTES
That part of the stanza dealing with the Rasi counting the least number of bindus in
Sarvashatakavarga, can also be applied to birth horoscope for determining marakas, What is
stated in stanza 46 is also applicable to birth horoscopes and not merely to horary charts.
Stanza 55. When the Sun, Mars, J upiter and Saturn transit the J anma Rasi, its 8th or
12th house, there will be loss of money, wanderings, sickness and fear.

PLANETARY POSITIONS AT DEATH

Stanzas 56 and 57. The period, when transit Moon is in the 8th, Mercury and Mars in
the 7th, the Sun in the 12th, Venus in the 6th, J upiter in the 3rd and Saturn, Rahu and Ketu in the
J anma Rasi itself should be considered as most fatal.
Stanza 58. Malefic planets transiting the 1st, 4th, 7th, 8th and 12th are always
indicative of fatal happenings.
NOTES
In stanzas 55 to 58, the author deals with Gochara or transits. The movements of the
planets with reference to radical Moon (the sign occupied by the Moon at the time of birth)
should be considered. In these stanzas, the significance of transits with reference to the
occurrence of maraka or death should be noted.
Stanza 59. The periods when the Moon transits the 4th, 8th and 12th from it, have to
be considered as bad. Though the Moon's transit in J an ma Rasi is good, his passing through the
J anma Nakshatra is not good.
Stanza 60. In this way, predict 'death' after carefully weighing the 'pros' and 'cons' of
the positions of planets.

Thus concludes the 10th chapter of Prasha Marga.
143

144
CAUSE OF DEATH

Stanza 1. Death will be due to fire or burns, drowning, weapons, high fever, an
inexplicable disease, thirst or hunger according as the eighth house is occupied by the Sun,
Moon, etc.
NOTES
In this chapter causes that bring about death are enumerated. If the Sun is in the 8th,
death will be due to fire or burns; if the Moon drowning; if Mars weapons; if Mercury
high fever ; if J upiter due to a disease that cannot be diagnosedj if Venus thirst or pranita
and if Saturn death will be due to starvation or inability to eat or drink. The scope of this
stanza can be widened to include innumerable other causes. The Sun in the 8th may cause death
by electric shock, suffocation, train and aeroplane accidents, outbreak of fire, etc. Accidental
drowning or suicide, falling in a well, tank, river or sea may occur if the Moon is in the 8th.
Mars, of course, can cause death by accidents, explosions, fire arms and similar happenings.
'High fever' is assigned to Mercury, Several variations of this may be thought of. All sorts of
complications may set in rendering the nature of illness difficult to diagnose if J upiter is the
planet occupying the 8th. Similarly with regard to the other two planets, all appropriate causes
must be considered.
Stanza 2. Death will be due to the disease, affecting the appropriate organ by the
excitement of one of the doshas, as indicated by the planet aspecting the 8th.
NOTES
If a planet aspects the 8th house, study it and see what disease it indicates and where (in
which part of the body) it is found, what Dhatu it governs, and what dosha or humour it rules and
then ascertain the cause of death.
Stanza 3. The seven Dhatus, viz., asthi (bone), raktha (blood), majja (muscle), twak
(skin), vasa (flesh), sukla (seminal fluid) and vasmasa (nervous material) are governed
respectively by the Sun, the Moon, etc.
NOTES
According to this stanza, planetary allocations of the Sapta Dhatus are distributed as
follows:
Planet Dhatu
The Sun Asthi or bone
The Moon Raktha or blood
Mars Majja or muscle
Mercury Twak or skin
J upiter Vasa or fat
Venus Sukla (sperm and ovum)
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Saturn Vasmasa (nervous material)

Stanza 4. The tridoshas are ruled by the seven planets thus: The Sun pitta; the
Moon-vata and kapha; Mars pitta; Mercury vata, pitta and kapha; J upiter kapha ; Venus
kapha and vata; and Saturn vata.
Stanza 5. The 8th Rasi and the Rasi occupied by the lord aspecting the 8th determine
the diseases and the part of the body affected.
NOTES
In Brihat J ataka, we have the stanza 'Kalangani' allotting different parts of the body to
different Rasis. The allocation of organs should be considered on this basis.
Stanzas 6 and 7. If the 8th house is not occupied or aspected by any planet, then death
will be due to the dathu, tridosha, etc., indicated by the lord of the 8th or the lord of the 22
nd

drekkana.
NOTES
The stanza is clear. If there is no planet in the 8th or no planet aspects the 8th, consider
the lord of the 8th or the lord of the 22nd drekkana. Death will come by the diseases caused by
the humour or dhatu ruled by such a lord.
Stanza 8. If Saturn is associated with the Sun and other planets, they determine the
nature of disease causing death.
Stanzas 9 to 12. Death will be owing to boils or eruptions due to blood impurities on
the right side of the body, diarrhoea, shivering, swellings in the legs, and pain in the right side of
the body, consumption and cough, difficulties in breathing, pains in the joints, unmada or
madness, swooning, sores, no disease respectively according as Saturn is aspected by the Sun,
Mars, Moon, Mercury, J upiter, Venus, no planet, Rahu, Mandi, Yamakantaka and Ardhaprahara
respectively. If Saturn is aspected by Kala, death occurs while travelling.
NOTES
In these stanzas, the nature of disease causing death is discussed. Since Saturn is the
Ayushkaraka, the disease will be according to the planet aspecting Saturn. If the Sun or Mars is
the aspecting planet, the cause of death will be due to am (nlcers, boils, etc. skin eruptions due to
blood impurities, etc.). We may also include blood-poisoning. The range of diseases should be
widened keeping in view the primary indications. It is the left side of the body that will be
affected by these troubles. If the Moon aspects Saturn, athisara (diarrhoea) will be cause.
Dysentery and similar types of bowel disorders can also be taken into account. When Mercury
aspects Saturn, the cause of death will be Vapatha or shivering. If J upiter is the planet there will
be swelling in the feet (ayath) and pain (vedana) in the right side of the body. Venus denotes
146
kshaya (consumption) and kapha (cough). Cough and breathing troubles should be predicted if
Saturn has no aspect. Weakness and aches in the joints are likely if Rahu is the planet aspecting
Saturn. Rheumatic troubles come under this category. Unmada or madness or mental aberration
is said to arise if Mandi is the aspecting planet. Yamakantaka brings about moorcha or swooning,
while Ardhaprahara denotes death by sores. If Saturn is aspec-ted by Kala, there will be no
ostensible cause and death can occur while travelling.
The diseases allotted to different planets should be ascertained very carefully. It is
suggested that if Saturn is aspected by no planet, there will be cough and brealhing diffculties.
There are several instances of death having occured due to breathing difficulties, even in cases
where Saturn is not free from any aspects. Here comes the importance of 'discrimination' and
inferential ability on the part of the astrologer. He should remember that these rules are intended
only lor our guidance and that they should not be considered as axiomatic truths applicable to all
cases.
Stanza 13. The person will have peaceful or painful death according as the 7th from
the mandyarudha Navamsa is occupied by benefic or malefic planets. The Sun in the 7th denotes
death due to royal displeasure; weak Moon by drowing; Mars in a battle-field ; Saturn by
deceit 5 and Rahu by snake-bite or poisoning.
NOTES
These slokas are highly suggestive and are not amenable to easy translation. Malefics and
benefics should occupy the 7th from the Navamsa Rasi held by Mandi at the time of birth.
According to some, these rules are also applicable to Prasna charts. Regarding the violent nature
of death, what is stated in this stanza can be extended to include a number of other similar
causes. Thus death by royal displeasure may mean, hanging, execution for treason, or liquidation
as in communist countries. Death in secrecy may mean being murdered. In all these cases,
Satyacharya's dictum that an astrologer should use uhapoha (proper guessing) should be
carefully remembered.
Stanza 14. If the lord of the Drekkana occupied by Saturn is the Sun, death will be due
to fever; the Moon swelling, tumor and mahodara; Mars boils, pox, etc; Mercury disorder
in breathing; J upiter gulma (a disease inside the stomach) and intense pains in the body;
Venus swelling and consumption; Saturn cough troubles and rheumatism. If the Drekkana
lord is in association with or aspected by Rahu, poison will be the cause of death.
NOTES
This sloka is simple. Saturn occupies some drekkana. The lord of this Drekkana indicates
the cause of death. If the lord is the Sun, fever will be the cause; if Moon there will be
swelling, etc. If the lord of the drekkana is combined with or aspected by Rahu, then death will
147
be due to poisoning.
Stanza 15. The person will die peacefully in the middle of friends and relatives if
Saturn occupies benefic Navamsas or his own house or Moolatrikona or exaltation, or if he is in
jovian signs. If Saturn is in inimical houses or in debilitation, the person will die unfriended and
unhelped. If Saturn happens to be in Sarpa drekkana or if he is associated with or aspected by
Rahu or Mandi, the native will die of snake-bite.
NOTES,
Here again the nature of death is dealt with by taking into consideration the situation of
Saturn. If Saturn is in benefic Navamsas, own, friendly, or exaltation or moola-thrikona sign,
one's end will be peaceful. Otherwise it will be unhappy. Saturn's situation in a Sarpa drekkana
(the 1st of Scorpio, the last of Cancer and the last of Pisces) or his association with Rahu is not
desirable as it denotes death by snake-bite poisoning, etc.
Stanza 16. If Saturn is in association with Mars or the Sun in Aries, Scorpio or Leo,
occupies agnibhuta in association with or aspected by Rahu or Gulika, the person will be burnt to
death. If Saturn is associated with watery planets, death will be due to falling in boiling waters. If
Saturn occupies jalabhuta or watery signs, he will die by drowning.
NOTES
The first part of the sloka is clear. Saturn must occupy a sign of Mars with Mars or the
sign of Sun and should have the aspect or association of Mandi or Rahu besides being posited in
Agnibhuta, to be burnt to death. So far as the second part of the sloka is concerned, death by
falling in boiling water being poured on takes place if Saturn is associated with jalagrahas (Moon
and Venus). If Saturn is in jalabhuta or occupies the signs of jalagrahas (Cancer. Taurus and
Libra), death takes place by drowning or slipping into rivers, tanks etc. Here also, the affliction
due to Rahu's and Mandi's association or aspect should be considered. Where there is an
intermingling of influences of botli J ala Rasis and Agni Rasis, predictions must be accordingly
varied.
In applying this stanza, a distinction should be noted between Agnitatwa Rasis and
Agnibhuta, J alatatva Rasis and J alabhuta, Vayutatwa Rasis and Vayubhuta and Prithvitatwa
Rasis and Prithivibhuta.
Agnitatwa (fiery), Bhutatwa (earthy), Vayutatwa (airy) and J alatatwa (watery) signs are
respectively Aries, Taurus, Gemini and Cancer and their triangular ones.
Agnibhuta, J alabhuta etc , are to be understood as follows:
According to the commentator, a Drekkana has 3 Navamsas and a Navamsa has 4 yamas
equal to 15 ghatis, so that each yama becomes equal to 3 3/4 ghatis. Putting this differently, we
can say that if 4 yamas equals 1 Navamsa or 200' of arc 1 yama will be equal to 50 minutes of
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arc. In a Navamsa, the four yamas are distributed thus:
1st yama 0' to 50' of arc 2nd yama 51' to 100' of arc 3rd yama 101' to 150' of arc 4th
yama 151' to 200' of arc
The Bhuta a planet falls in, can be found out by noting the longitudes of the planet
concerned.
Illustration :
Suppose Saturn's longitude is 25 32' of Cancer. This means, Saturn has covered 2 12' or
132' of arc in the 8th Navamsa. Since each yama is equivalent to 50' of arc, Saturn is in the 3rd
yama having covered 32' in it.
The order of Bhutas in the 1 st and 3rd yamas are:

Prithvi or Bhumi (Fire) 16' 40"
Apa or J ala (water) 13' 20"
Teja or Agni (fire) 10' 00"
Vayu or Air (wind) 6' 40"
Akasha (Ether) 3' 20"
Total 50' 00"

The order is reversed in the 2nd and 4th yamas.
In the above example, Saturn is in the 3rd yama having covered 32' in it; which means he
is in Agni or Fire Bhuta.

Yama 3rd
Bhumi 16' 40"
J ala 13' 20"
Totol 30' 00"

Agnibhuta lasts from 30' to 40' and hence Saturn is in Agnibhuta.
Illustration 2: Mars is in 203 15' or Libra 23 15' This means that in Aries Navamsa,
Mars has gained 3 15' or 195' of arc. Since each yama is equal to 50', Mars is in the 4th yama
(151' to 200') in which he has covered 45': In the 4th yama the order of succession of Bhutas is

Akasa 3' 20"
Vayu 6' 40"
Agni 10' 00"
Apa 13' 20"
Total 33' 20"

Since Mars is in 45' in 4th yama the Bhuta is Bhumi or Prithvi.
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Stanza 17. According as weak Saturn aspected by or associated with Gulika or Rahu
joins Kolemukha Drekkana or Pakshimukha Drekkana, death will be due to beasts or birds. If the
Sun, Moon etc., being weak happen to own the sign occupied by Gulika, the person's death will
be brought about respectively by father, mother, brothers, relatives, son wife and his ownself.
NOTES
One will be done to death by beasts if Saturn who must be weak and who must be
aspected by or associated with Rahu occupies a Kolemukha drekkana. Saturn similarly placed in
Pakshi drekksna indicates death by birds. Similarly if the Sun is weak and owns the sign
occupied by Gulika, and occupies an evil place, the native's death will be brought about by his
father. The Moon similarly placed, causes death at the instigation of the molher, Mars at the
instigation of brother, Mercury at the instigation of relatives, J upiter at the hands of the son,
Venus at the hands of women or wife; and Saturn so placed, will make the native commit
suicide.
The first Drekkanas of Scorpio, Capricorn and Cancer are Kolemukha Drekkanas. The
second Drekkana of Libra, and the first of Leo and Aquarius are Pakshi Drekkanas.
Stanza 18. If a weak and badly situated Saturn occupies a sign of Mars or has the
association or aspect of Mars, death results from the troubles of evil spirits as Chamundi, etc; of
Mars and Gulika, he will be affected by an enemy's aabichara; the Sun and Gulika, death will be
due to the wrath of God Siva.
NOTES
Saturn must be weak, badly situated and occupy a sign of Mars. In this state if he has the
association or aspect of Mars and Gulika deith will ensue due to enemy's black magic; if such a
Saturn has the association or aspect of the Sun and Gulika death will be due to the wrath of God
Shiva.

CAUSE OF DEATH ACCORDING TO PRASNA

Stanza 19. After having detailed the cause of death through horoscopy, we shall pass
on to discussing the nature of disease leading to death on the basis of Prasna.
Stanza 20 Death will be due to the disease indicated by the planet aspecting the 8th or
in its absence the planet occupying the 8th or in its absence by the lord of the 8th.
NOTES
The aspecting planet is the most important. Next comes the occupant and then the lord. It
will be seen that according to standard works, the least powerful in causing death is the lord.
Stanzas 21 to 25. Excessive heat and internal fever are the diseases of the Sun. In
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Urdhwa Mukha Rasis, the Moon gives rise to 'vomitting'; in Thiryugamukha Rasis, urinary
diseases; diarrohea and thirst in Adhomukha Rasis and a sophan (swelling ?) generally in all
Rasis. Mars causes diseases due to heat in the body, thirst, impure blood and ulcers. Shivering
fever, mental disorders and typhoid are caused by Mercury. J upiter denotes dullness af mind.
Indigestion, dropsy (swayuthan), extreme heat in the body, sex-troubles and swoons are all
diseases of Venus. Saturns governs thirst, want of appetite, and pains all over the body. Windy
complaints and breathing difficulties are indicated by Rahu. Mandi denotes contraction of the
nerves of cerebral complaints (siro ...).
Stanza 26. The diseases of appropriate planets can be predicted if the Sun to Saturn
occupy the Navamsa of Thrisphuta. This can be used in all places where diseases have to be
diagnosed.
Stanza 27. If the disease shows any signs of increase when the Moon transits the
Navamsa Rasi or Lagna, then the person will die of the disease indicated in the previous slokas.
NOTES
The Lakshanas discussed in Chapter IV (slokas 55-60) may be advantageously used here
for prediction.
Stanza 28. The Navamsas of Lagna and Mandi, the nimityas (omens) such as breaking
of vessels etc., the constellation of the Thrisphuta etc., should all be considered.
Stanzas 29 to 31. If the lord of Mrityu-sphuta (at the time of query) happens to be the
Sun, some persons of distinction arrive quarrelling among themselves or some unexpected
quarrel takes place in the house. If the Moon is the lord a strange woman turns up: Mars some
persons take milk and sugar to the house or the questioner takes up a sudden fancy to drink
sugared milk. Mercury a. learned man visits the house; J upiter a Brahmin makes his
appearance ; Venus nearby the death of a Brahmin or a quadruped takes place; Saturn
some low born and evil-minded men turn up; Rahu a beggar or a serpent is found near; Ketu
somebody falls down from an elevated place; and Mars and the Moon some vessels get
broken. These indications show that death is near.
If instead of Mrityu Sphuta the planets are disposed as above in regard to Prana or Deha
Sphuta and the above omens are observed, then the sick man will recover.
NOTES
Certain omens should happen coincident with the lord of Mrityu Sphuta being a certain
planet at the time of Prasna. In regard to questions pertaining to disease, early death must be
predicted. Recovery is possible if the omens suggested in stanzas 29 to 31 coincide with the Sun,
Moon etc., being lords of Prana Sphuta or Deha Sphuta. For example, if a strange woman turns
up when Mrityu Sphuta happens to be owned by the Moon, early death of the person may be
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predicted. If on the other hand, the same omen takes place but the Moon insted of being in
Mtityu Sphuta, occupies Prana or Deha Sphuta, then the patient will recover.
Stanza 32. According as the Thrisphuta Navamsa owned by Venus (or the Moon)
happens to be Urdwa, Adho or Tiryag sign the disease causing death will be pneumonia,
vomitting or diarrohoea. If the lord owning the said Navamsa happens to be the Sun (or Mars)
Mercury, J upiter or Saturn, death is caused respectively by excessive heat, loss of speech, mental
trouble or asthama and suffocation. The same results should be predicted if the different planets
aspect or occupy the said Navamsa Rasi.
NOTES
With regard to Venus and the Moon, Uidhwa Mukha, Adhomukha and Thiryagmukha
Rasis are noticed. The Thrisphuta Navamsa, i.e., the Rasi having reference to this should be the
sign of a particular planet or be associated with or aspected by the said planet to give the result
attributed. Thus if Aries, Scorpio or Leo is the Thrisphuta Navamsa or Mars or the Sun is in the
said Rasi or aspects it, then suffering from heat should be predicted. If the Thrisphuta Navamsa
happens to be the house of Mercury or Mercury associates with that Navamsa, then one will
suffer from inability to talk or think. If the said Navamsa happens to be the house of J upiter or if
he is connected with it, say the person dies because of unsound mind. If Navamsa happens to be
the sign of Saturn, or if Saturn is connected with it, then the person is suffering from asthama,
suffocation etc., and death will be due to these troubles.
Stanza 33. The longitudes of Lagna, the Moon, Mandi and Thrisphuta multiplied by
nine gives Prana, Deha, Mrityu and Kala sphutas respectively.
NOTES
So far, the author death with death-causing disease on the basis of Prasna chart. Now he
proceeds to locate the place of dea'h based on birth chart.
Stanza 34. According as the 8th Rasi is movable, common or fixed; grama (village),
aranya (forest) or jala (watery) owned by benefics or malefies ; Adhomnkha or Urdhwamukha
death happens in a foreign place, on the way, or own place ; in a village, or a forest or a watery
place; in a clean or dirty spot; in plains or table lands respectively. The nature of the lamp etc.,
can be known considering the 8th instead of Lagna, as is done at the time of birth.
NOTES
Find the place of death from the nature of the 8th house If it is movable, say he will die in
a foreign place.
If it is fixed, he will die in his own native place If it is common, he will die on the way. If
the 8th is a village Rasi, he will die in a village. If it is a forest Rasi, be will die in a forest. If it is
a Rasi owned by good planets, he will die in a clean spot. If it is owned by evil planets, he will
152
die in a place occupied by low people. If it is Adhomukha Rasi, he will die in plains or places
below the sealevel. If it is Urdhwa Mukha Rasi, he will die in high table-lands or elevated places.
Whether there is light or a lamp burning at the time of death can also be stated. Varahamihira has
described the nature of deepa or lamp at the time of birth by asking us to study Lagna. Here
instead of Lagna,read the 8th house and we can predict the nature of deepa at the time of death.
Stanza 35. The nature of the place of death can also be known by applying the
principles given in sloka 34 to the Rasi held by the stronger of the lords of Lagna and Navamsa
Lagna.
NOTES
Marana lakshana can be ascertained by examining the strongest of the two lords at the
time of birth, viz., the lord of Lagna and the lord of Lagna Navamsa. If that Rasi is Chara
(moveable), he dies in a foreign place. If it is fixed, he dies in his own house ; if it is common, he
dies on the way. If it is Gramya or Aranya, say he will die respectively in a village or forest. If it
is watery, he will die in a watery house. If that Rasi is Subha he will die in a clean place and if it
is a Papa, he will die in a bad place. For the rest, refer to the previous sloka and repeat the
results.
Stanzas 36 and 37. We can also examine the strogest of the planets who associate or
aspect lord of Lagna or lord of Navamsa Lagna(which-ever is stronger) and from that we can
determine the place where the questioner will die. We can also consider the strongest amongst
(a) the planet who occupies Lagna; (b) the planet who associates with the lord of Lagna; (c) the
planet who aspets Lagna; and (d) the planet who aspects the lord of Lagna.
Stanza 38. The time, the place, the air the querist breathes, etc., the omens in the road
when departing, should all be carefully examined. If they are favourable.the person will have
long life. If they are adverse, the sick man will not recover.
Stanza 39. After considering carefully, if you come to the conclusion that the sick man
will die, then decide the nature of his sickness and the probable period and place at which his
death may take place.
DISEASES AND THEIR CURE

Stanza 1. After ascertaining whether the sick man will recover or die, the nature of
treatment to be given should be considered. In order to give the best medical treatment, a careful
diagnosis of the nature of disease, its cause, etc., is essential.
NOTES
In this chapter the author describes in his own inimitable way the various diseases, how
they are caused, and how they are to be diagnased. He shows how astrology can be made use of
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in medical treatment.
Stanza 2. Planets occupying anishta or unfavourable, houses bring about appropriate
diseases. Planets occupying ishta or favourable houses indicate good health.
Stanza 3. When malefics occupy the 3rd and 11th houses; benefics occupy houses
other than 3rd, 6th, 12th and 8th ; and Gulika is in places other than the 5th, 9th, 8th or kendras;
good health is indicated. Those occupying unfavourable places indicate ill-health and disease.
NOTES
Ishta Bhavas or favourable houses for malefics are 3rd and 11th. In the rest of the houses
they are unfavourable. Ishta Bhavas for benefics are 1st, 2nd, 4th, 5th, 7th, 9th and 10th. Gulika
produces good results when occupying 2nd, 3rd, 6th, 11th and 12th.
When malefics, benefics and Gu'ika occupy houses other than those given in the above
.paragraph, they denote ill-health and diseases. When favourably disposed, the querist will be
healthy.
Stanza 4. According to Sarasangraha planets become susthas in favourable houses
giving rise to health and dusthas in unfavourable houses causing diseases.
Stanza 5. Weak malefics occupying 1st, 4th, 5th, 6th, 7th, 8th, 9th and 12th and
benefics occupying 6th, 8th and 12th become dusthas, Amongst dusthas, the bitter enemy of lord
of Lagna is most violent in giving diseases and causing death. Planets that are found in
conjunction with the Moon also give rise to results consistent with their own nature.
Stanza 6. Diseases have to be read from the planets occupying 6th, 8th and 12th; those
associating with or aspecting the lord of Lagna; those that occupy or aspect the Lagna.
According as Lagna is moveble and urdhwamukha, or fixed and ihirayangmukha, and common
and adhomukha the seat of disease will be above the neck, below the neck and above the waist,
or below the waist respectively.
Stanza 7. The eight planets from the Sun to Rahu signify respectively the stomach,
heart, head, chest, thighs, face, knees and the feet. By considering the intensity of affliction or
otherwise of these planets, the strength or weakness of the respective organs can be ascertained.
NOTES
Some say that the left foot is governed by Ketu.
Stanza 8. The twelve houses signify the twelve organs from head to feet. Disease
occurs in the part of the body indicated by the afflicted house or planet.
NOTES
Lagna and the lord of Lagna indicate the head, the 2nd Bhava and the lord of the 2nd
indicate the face, the 3rd Bhava and the lord of the 3rd indicate the chest. In this way, the
differert parts of the body should be assigned to different houses and their lords as Explained by
154
Varaha-mihira in his Brihat J ataka.
The parts of the body signified by an afflicted house will be the seat of disease or
disorder. Supposing the third house is afflicted. We can indicate that there is some disorder and
trouble in the chest region. Similarly if the lord a of Bhava is afflicted, the part of the body
signified by the Bhava in question will be the trouble-spot.
Stanza 9. The location of the disease can be known, from the Rasi symbolical of the
limb touched at the time of query, Arudha Lagna or Udaya Lagna. This has been explained
already.
NOTES
Suppose the querist touches a certain Bhava in the Prasna chart; then the limb signified
by that Bhava will be the seat of trouble. The limbs signified by that sign of Arudha Lagna or
even the ascendant can also be taken as the seat of disease.
Stanza 10. Varaha Mihira's classification of Thridoshas' has already explained. Below
is given the view contained in Sarasangraha.
Stanza 11. The Sun governs pitla(bile) combined with vata (wind); the Moon governs
vata and kapha (phlegm); Mars rules pitta ; Budha indicates vata, pita and kapha; J upiter rules
over kapha with vata; Venus also denotes vata and kapha; and Satura governs vata combined
with pitta; waning Moon brings about the dosha of the lord of the Rasi which he occupies; full
Moon brings about kapha only.
NOTES
According to this view, we see that the Sun governs mostly pitta and little of vata. Saturn
governs more of vata and a little of pitta. J upiter indicates more of kapha and a little of vata.
Stanza 12. The planets cause diseases befitting their Pancha Bhuta nature. And
diseases appear at the various seasons governed by the planets.
Stanzas 13 to 15. If the Sun and Mars become dusthas, diseases due to pitha will be
caused; if the Moon and Venus, watery diseases; if Saturn, diseases due to vata; if Mercury, due
to all the three doshas; J upiter in an anishta place brings about diseases caused by akashabhuta.
These diseases make their appearance in the Ritus or seasons signified by the concerned planets.
Planets also indicate the appropriate dhatus from which diseases arise. The occurrence of
diseases has also been dealt with in other treatises.
NOTES
The places where planets become dusthas have been enumerated in the stanzas 3. 4 and 5
above. Stanzas 13 to 15 deal with diseases due to vata (wind), pitta (bile) and kapha (phlegm),
etc., caused by the planets becoming dusthas. If the Sun and Mars are dusthas, diseases due to
the inflammation of pitta (bile) become manifested. According to the famous Ajurvedic scientist
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Vagbhata, pitta has the characteristic of fire (pittamvahnihi). Therefore if the Sun or Mars
becomes a dustha, ore suffers from diseases due to heat such as constipation, measles, ulcers,
skin eruptions, small-pox, burning sensation, etc. The Moon and Venus as dusthas produce
diseases caused by water such as swellings in different parts of the body. Saturn brings about
diseases due to vata (wind). Mercury brings about diseases such as brain fever, typhoid, etc., due
to the inflammation of all the three doshas. J upiter brings about deafness. If in the biith
horoscope, any planet is dustha, then, during the rim or season ruled by the dustha planet, the
appropriate disease makes its appearance. The allocation of seasons to different planets should be
taken according to Varahamihira. Venus rules Vasantharitu or spring (March-April); the Sun and
Mars Greeshma or windy season (May-J une); the Moon Varsha or rainy season (J uly-
August): Mercury Sarat Autumn (September-October); J upiter Hemanta or Fall
(November-December) and Saturn Sasira (J anuary-February).
Suppose in a horoscope, the Sun is a dustha. The native is sensitive to the diseases of
pitta and heat. The Sun rules the ritu or season of spring and the dhatu raktha or blood. Therefore
during the season of spring, the native suffers from a disease due to blood impurity, caused by
excessive heat and bile. In this way, the other planets should also be dealt with. The next sloka
explains the method.
Stanza 16. A man will suffer from the diseases affecting the dhatu governed by dustha
or the lord of the Navamsa occupied by it.
NOTES
Reference may be made to sloka 3 of Chapter XI, for details about different dhatus and
the planets governing them. According to this stanza not only the dustha but its Navamsa lord
should also be considered.
Stanza 17. There are other principles to ascertain the nature of the disease and they are
enumerated in other works

TYPES OF DISEASES

Stanzas 18 to 20. There are two types of diseases, viz., nija and aganthuka. These two
can again be sub-divided thus : nija into sarirotha and chittotha; and aganthuka into drishta
nimittaja and adrishta nimittaja. Bodily diseases are of four kinds, viz., those caused by vata,
those caused by pitha, those caused by kapha and those caused by sannipatha.
NOTES
The classification of diseases suggested in the above slokas can be represented thus :
156

Diseases arising in the body may also be due to a combination of vata and pitta, vata and
kapba and pitta and kapha. Thus there are seven variations of bodily troubles arising from (1)
vata, (2) pitta, (3) kapha, and a combi nation of (4) vata and pitia, (5) vata and kapha, (6) pitta
and kapha and (7) vata, pitta and kapha.
Stanza 21. The bodily diseases (sarirotha) can be determined by considering the
strength of the 8th house, its lord, the planet aspecting or occupying it.
Stanza 22. Anger, fear, sorrow, desires and such emotions bring about mental
diseases. They have to be determined by considering the relationship between the lords of the 5th
and the 8th.
NOTES
To the 5th house is allocated to Manas or mind. By relationship is meant the disposition
of the lords of the 5th and 8th in mutual aspect, association, kendras, etc. Chithottas are diseases
arising from emotional disturbances as different from bodily peculiarities. The ancients, it will be
seen, clearly recognised the distinction between the mental or psychic disturbances and physical
or bodily ailments.
Stanzas 23 and 24. The drishtanimittaja diseases curses, incantations and falls from
elevation should be ascertained from the 6th, its lord or the planet aspecting the 6th or the
planet occupying the 6th. If the lords of the 6th and 8th are related, then the intensity of the
diseases will be much. The adrishitanimittaja diseases should be known from the attack of evil
spirits.
NOTES
In the stanzas 21 and 22 Nija diseases have been explained. In stanzas 23 and 24 the
author deals with Agunthaka diseases. There are two types, viz., drishta-nimittaja and
adrishtanimittaja. To the former category belong the curses of great men, elders, parents, Gurus,
etc., the incantations (Kshudra, Mantras) of enemies and sudden fall from elevations and
accidents. Examine the 6th lord, the planets aspecting the 6th and the planets occupying the 6th.
Consider the strongest and determine the disease. If the 6th and 8th lords are related (i.e., in
mutual aspect, association, etc.), then the effect of the curses, incantations, etc., will be powerful
157
and the native will have to constantly suffer. The adrishtanimittaja diseases are said to be
brought about by spirits, devils, hobgoblins, ghosts, etc. (Badhaka Grahas).
It is within our humble experience tnat when there is a conjunction of the 6th and 8th
loras, the native especially during the Dasas of the 6th or 8th lord has passed through untold
suffering mentally and also physically, though medically no abnormality is suspected. Another
interpretation is, such diseases for which no immediate cause could be traced are karmic in origin
and are caused by the Badhaka Planets.
Stanza 25. The nature of the disease can be known also by a careful observation of
materials seen or the names mentioned at the time of Prasna. The things seen and the sounds
heard should be purely accidental.
Stanza 26. By seeing anything or hearing about anything which would indicate that
the disease will aggravate, increase in the sickness of the man can be predicted.
Stanzas 27 and 28. Of the six rasas or tastes (1) madhura, (2) amla, (3) lavana,
(4) thiktha, (5) ushna and kashaya, the first three remove vata and aggravate kapha; the
remaining three remove kapha and aggravate vata. Pitta is destroyed by the 1st, 4th and 6th and
aggravated by 2nd, 3rd and 4th.
NOTES
The above two stanzas are from Astanga Hridaya. The shadrasas are said to remove or
aggravate the three doshas as follows :
Vata (wind) is removed by madhura (sweetness), amla (sourness) and lavana (salt); kapha
(phlegm) is neutralised by thiktha (bitter), ushna (hot) and kashaya. Pitta is destroyed by
madhura (sweet), thiktha (bitter) and kashaya. Contrarily, vata is aggravated by thiktha (bitter),
ushna (hot) and kashaya. Kapha is increased by madhura (sweet), amla ('sour), lavana (salt) and
ushna (hot).
Stanza 29. The disease one will suffer from arises from the dosha governed by the
planet causing the disease.
NOTES
Different planets govern different doshas. For example, if the Sun is the disease-causing
planet, then the disease will be due to excitation of pitta. If it is the Moon then the disease will be
doe to vata and pitta. In this way should be ascertained the cause of diseases from the planets.
Stanza 30. The disease caused by past Karma in a person's birth can be ascertained by
studying works on Hora.
NOTES
Here the reference is to Varaha Mihira's Brihat J ataka. In Chapter XXI the diseases one
suffers from past sins are enumerated. The nature of unmada (lunacy) is detailed in the following
158
stanzas.

SYMPTOMS OF MADNESS

Stanzas 31 and 32. J upiter in the ascendant and Saturn or Mars in the 7th; Saturn in
Lagna and Mars in the 7th, 5th or 9th; the Moon and Mercury in combustion in Lagna ; weak
Moon and Saturn in the 12th; weak Moon associated with a malefic in Lagna, 5th, 8th or 9th;
Mandi in the 7th in association with a malefic; and afflicted Mercury, in the 3rd, 6th, 8th or 12th;
These 8 combinations cause madness or unmada.
NOTES
The first combination actually suggests two combinations, viz., (1) J upjter in Lagna and
Saturn in the 7th and (2) J upiter in Lagna and Mars in the 7th and hence the total number of
combinations is 8. These yogas for unmada or madness are quite clear and need no explanation.
Stanza 33. The causes that usher in 'lunacy' and the bodily movements of persons
suffering from mental disease and the different types of mental patients are noted below. Some
of them have been taken from other works.
Stanzas 34 to 36. The causes for madness are excessive delight, desire, fear, sorrow,
eating disagreeable and dirty food and the wrath of preceptors and gods. There are five types of
madness; three kinds arise from the three doshas individually, one kind from Sannipatha and the
last one caused by external influences. Signs of madness due to vata are: laughing, clapping
hands, speaking aloud, singing, dancing, crying, moving about, shaking bodily organs, the body
becoming copper coloured, soft and emaciated. The disease shows signs of increase as soon as
the food is digested and the person eats too much
NOTES
The main causes of mental dislocation are due to excessive pleasure and delight, too
much fear, too many desires and sorrows, eating all kinds of dirty and undesirable foods and
curses of parents, teachers and deities.
Moderation in food, drink, sleep, sex life, etc., is the keynote of mental equilibrium. A
man getting too elated when things go in his favour and very depressed at the slightest
misfortune are all signs of imbalance.
If one wounds the feelings of one's elders, preceptors and parents, the reaction is always
adverse to the person. Therefore the curses and blessings are concentrated forms of thought
vibrations capable of hitting the defaulter for good or bad.
Lunacy given rise to by vata or wind goes under the name of vatonmada. This can be
deteced by the following symptoms. A mad person laughs (hasano) at all wrong moments
159
irrespective of time, circumstance or age or situation. He claps his hands often (aspotan vada),
speaking aloud, singing songs (geeta) and dancing (norland) round and round. He wails or cries
bitterly (rodana), constantly moving about (asthana). He wrings his hands and shakes his legs
(angavikshepa). Ris body becomes copper-coloured, soft and emaciated (thamra mridu krisa
tanu). The disease shows signs of increase as soon as the intaken food it digested. He speaks too
much.
Stanzas 37 to 39. Seeking solitude and women, sleeping too much, showing aversion
for everything, speaking little, drops of saliva trickling down, vomitting always, sickness
increasing with intake of food, the finger nails turning pale and white, hating all, growing
impatient, exhibiting a tendency to do very clever acts, flying in a fury at the face of all,
showering abuses, longing to drink water and eat food, avoiding great heat or cold and ever
angry and the body becoming yellow and hot: are respectively the signs of kapha and pitta
unmada. In sannipatha unmada, all the above characteristics will be found mixed.
Stanza 40. By the slow and invisible influence of certain Devagrahas and
Asuragrahas, lunacy is caused. When one is 'possessed' by a Devagraha, he becomes strong and
his words will be learned and studied.
Stanzas 41 and 42. Medicated oils and ghee can cure vatonmada. Strong purgatives
will give relief in pittonmada. Madness caused by kapha can be got rid of by medicines for
inhaling and vomitting. There is no treatment for sannipatha unmada. All types of madness can
however be cured by J apa, Homa and similar remedial measures.
Stanzas 43 to 45. In dealing with this subject, some writers have taken another point
of view. Eating at irregular hours either too much or too little, unhygienic food, fasting, fear,
indifference to or aversion for all sensual pleasures; anger, enemies, villifying elders, preceptors
and superiors; making wrong use of fire and getting the dissatisfaction of Devas by censuring
them; all these can be brought under the three types of unmada caused by the three doshas. A
man affected by pitta unmada will be angry and rushing about and hence he is to be bound hand
and foot or to be caged.
Stanzas 46 to 49. Lunacy will be due to starvation or irregular use of food; unhygienic
food ; fear or renunciation; anger: abhichara; and curses of preceptors, Agni or Gods, according
as the Moon,Venus and the lord of the 8th are in evil places; these lords are in conjunction with
Rahu, Ketu or Mandi; malefics are in the 5th; Mars is in 5th; malefics are in the 6th; and
malefics are in the 9th. For all these, kalyana ghrita and pancha-gavyaghrita are very efficacious
medicines.
NOTES
If the Moon, Venus and the lord of the 8th occupy evi places, then it must be inferred that
160
the lunacy is caused by starvation, fasting or irregular use of food. If these lords are in
conjunction with Rahu, Ketu or Gulika, then the person's lunacy is due to unhygienic food. If
evil planets other than Mars occupy the 5th house, the mental disease is caused by fear or
renunciation. If Mars is in the 5th, anger is the cause of disease. If evil planets occupy the 6th
house, abhichafa or black magic is the reason. If evil planets occupy the 9th house the disease is
the outcome of the curses of preceptors or Fire God or wrath of Deities.

SYMPTOMS FOR EPILEPSY

Stanza 50. If Saturn is in tne 8th, powerful malefics are in trines and the Sun and Mars
are in the 12th, then the native suffers from apasmaraor epilepsy.
NOTES This sloka can be interpreted thus :
1. The Sun occupies an evil position such as the 8th house.
2. Mars also occupies a similar position.
3. Rahu and Saturn occupy the 8th; house and other evil planets occupy the 5th and 9th.
Stanza 51. Though actually apasmara is only one disease, it can be recognised in 12
forms.
Stanza 52. A man faints all of a sudden and falls on the ground; some dirty sphutums
flow out of his mouth; he produces disagreeable sounds; he lies on the ground tired and limps;
his eyes roll alround; he bites his teeth; he becomes pale; he gets excited; he feels thirsty and
shows awry faces. These are the signs of epilepsy.
NOTES
After some time the person gets up as if he is not affected by anything. Some are of the
opinion that this is not a disease but it is the attack of a Devata or Deity. But it has to be said that
the ancients deified every disease. In Sayaniya every disease has been given 'a shape' befitting a
deity. Further, even trees and mountains have been given a shape. Hence it is to be inferred that
all things have two forms one immovable or sthoola (sthavara) as we see, and one movable or
sookshma (jangama) from which we do not see.
Stanzas 53 to 55. Svasani, Malina, Nidra, J rimbhika, Anasana, Thrasini, Mohini,
Rodani, Krodhini, Thapani, Soshani, and Dhwamsini are the twelve minds of apasmara. They
attend the person affected by this disease in the manner of their names finding expression in the
behaviour of the sick person.
NOTES
The twelve names listed are self-explanatory as follows: Svasana means gasping;
malina soiling of body; nidra sleepiness; jrimbhika yawning; anasana no interest in
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food; thrasini fearful; tnohini beguiling; rodani wailing ; krodhani angry ; thapani
excited; soshani drying up; dhwamsini destructive.

TREATMENT FOR EPILEPSY

Stanzas 56 and 57. With the aid of kush-manda bali and tilahoma with sudarsana
mantra or krodhagni mantra, even the most violent form of apasmara can be got rid of.
NOTES
In these two stanzas, remedial measures for the cure of epilepsy have been suggested. As
the performance of these remedial measures involves Mantrasastra techniques, it is advisable to
consult the specialists in Mantra Sastra before attempting anything on the point.
Stanza 58. The question of apasmara has been dealt with in other suitable works on
the subject. A few methods of treatment are given herewith.
Stanza 59. Powder of sindutha, vrischikali, kushta, vanga, bhangee should be inserted
in the nose. Violent apasmara in males will be pacified.
Stanza 60. The juice of brahmi combined with vacha (baje), amaya, sankhapushpa, the
juice of dhatri (nellikayi) and honey, siddhartha (white mustard), hingu, urine of cow taken in or
inhaled pacifies apasmara.
Stanza 61. Thrivridu (trigathi), vilanga (vayuvilanga), thriphala (tili, alale), agni
(bitra), viswavyadhata (shunti), sindhoota, kana, made into a paste with brahmirasa will be an
appropriate remedy for apasmara.
Stanza 62. Manjishata, agni-vilanga, kushta, ranimustha, thrivridu, suriba, darvee
(dalchinni), thikthaka, sankbapushpa, ela (elakki), vacha (baje), yashti (madhu), palha
(balegadde), magadhi all made into ghee and mixed with gavya destroys violent apasmara,
leprosy, loss of thinking (vismruti) and increases the shining of body.
NOTES
Stanzas 58 to 62 give details of medicines to be used for curing apasmara. By gavya is
meant a mixture of cowdung, cow's urine, milk and curds. The proportion of mixing the four
items is given as 1 : 2 :16 :5. English equivalents of several medicines suggested in the above
slokas are not available. Therefore it is advisable to seek the help of a specialist in Ayurveda to
understand the prescription clearly. A layman should never attempt to give this treatment.

ABERRATION OF MIND

Stanza 63. If malefics aspect Lagna, Saturn aspects the 8th house and the lord of the
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8th house is weak, then the person suffers from the disease of inability to take the good (bhakta
virodha),
NOTES
What is meant by the disease bhakta virodha is to be ascertained from books on
Ayurveda.

COMBINATIONS FOR DIABETES

Stanza 64. If malefics aspects Lagna and the lord of the Lagna is debilitated or in the
sign of enemy, and Venus occupies or aspects the 8th, the person suffers from diabetes.
Stanza 65. Diseases described earlier about stomach, eye, etc., in respect of Arudha
(VIII Chapter) may be looked into now in this connection.
Stanza 66. Different types of constitutions and diseases due to planets becoming
dusthas and discussed in Anushtana Paddahati are given herewith.
NOTES
Diseases are of two kinds. Medical treatment is essential for some and mantriac measures
are unimportant for them. They are diseases. For some mantriac and tantric measures are very
essential and medical treatment is only subsidiary. They are said to be 'troubles from devatas'
(influence of spirits). Planets show these two types of diseases.

DISEASES INDICATED BY PLANETS

Stanza 67. Diseases pertaining to the Sun are: those arising from inflammation of bile
(pitta), fever with pains (ushnajward), sudden fall, epilepsy (apasmard); heart,stomach and eye
trobles; fear from enemies; cutaneous diseases (thwaka-dosha), bone troubles (asthisrava),
leprosy, burns, danger from weapons and poison; affliction to wife and son; fear from
quadrupeds, thieves, rulers; and wrath of the family deity,serpent gods and Siva Bhutas.
Stanza 68. Increase of sleep and inertia, diseases of phlegm (kaphd), diarrhoea,
shivering fever, wounds caused by the horns of animals, troubles from watery animals, dyspepsia
(agni-mandya), anaemia, sorrow from wife, jaundice, mental and emotional affliction, blood-
poisoning, fear from water, troubles from Bala Grahas; and wrath of the goddess Durga,
kinnaras, family deities, serpents and yakshis, are the troubles arising from the Moon.
Stanza 69. The diseases of Mars are: thirst, blood pressure, fever due to inflammation
of the bile, diseases caused by heat; poison and weapons, leprosy, eye and spleen
troubles,epilepsy, bone decay, loss of lustre in the skin, itching, troubles from rulers, enemies
163
and thieves; quarrels with brothers, sons and relatives; fight with others, fear from demons,
Gandharva and destructive spirits and diseases above the neck.
Stanza 70. Mercury causes mental aberration, a tendency to use abusive language,
diseases of the eye, throat, nose; fever caused by the fury of all three doshas; fear from poison,
skin diseases, bad dreams, itches, sudden falls, fear of imprisonment and the wrath of gandharvas
and kinnaras usually found in beautiful mansions, and troubles from birds.
Stanza 77. Spleen diseases (gulma), fever, sorrow, fainting, ear troubles due to
phlegm, diabetes ; afflictions due to the removal of temple treasure and the curses of Brahmins;
troubles from kinnaras, yakshas, devas and vidyadhara; and diseases caused by the anger of
serpents and God Vishnu are the results due to J upiter.
Stanza 72. Venus brings about leucoderma (pandu) disease, arising from phlegm and
wind, diseases in the eye, laziness, tiredness and exhaustion (diabetes is another reading);
diseases in the private parts, face and urinary system; affliction due to avarice for money or girls;
loss of seminal fluid,loss of clothes, wife; cultivation, fadingaway of the lustre in the body,
swelling, and fear from yogini, yakshis, matrus and the death of near relations.
Stanza 73. Windy (vata) and phlegmatic (kapha) diseases, troubles in the legs,
unforeseen dangers, laziness, weakness due to over-exertion, mental affliction, stomach troubles,
loss of servants and quadrupeds, danger to wife and children, bodily accidents, heat troubles,
injuries from the fall of trees or stones and troubles from evil spirits and ghosts, are all denoted
by Saturn.
Stanza 74. Rahu signifies heat in the body, leprosy, vishama vyadhi (incurable
diseases ?), risk of being poisoned, diseases in the feet, troubles from devils and serpents; danger
from wife and children, quarrels with Ksbatriyas and Brahmins and troubles from enemies in the
shape of abhi-chara. Ketu brings about all these besides causing troubles from pretas
(disembodied souls) and poison. Besides giving the troubles attributed to Rahu and Ketu, Gulika
brings about troubles from snakes and pollution by the death of near relatives.

COMBINATIONS FOR DISEASES

Stanza 75. Saturn in the 10th house denotes troubles from pisachas; Gulika in Lagna
or the 8th house aspected by Rahu generates poison in the system due to smelling or evil eye;
malefics in the 6th cause stomach troubles: Mars in the 8th gives rise to fever, in Lagna or the
7th, indigestion. When the Moon is in the 6th troubles arise from enemies.
Stanza 76. The intensity of evil a planet is subject to should be properly assessed by
noting where he stands, who associates with him, who is aspecting him, and so forth, and then
164
the prediction must bs made suiting the circumstance.
Stanza 77. It should be examined whether any malefic planets occupy houses other
than 3rd and 11th. Then it should be inferred that the person is suffering from a disease,
appropriate to the malefic.
Stanza 78. There will be wounds or diseases in the limbs typified by the signs
aspected by or associated with malefic planets, according to the dictum kandruk, etc.
NOTES
Here the reference is to the sloka beginning from kandruk strotra in the V Chapter (24) in
Brihat J ataka. For details refer to Prof. B. Suryanarain Rao's English translation of Brihat J ataka.
Stanza 79. If Lagna is movable, urdhwa-mukha and sirshodaya, the seat of disease
will be above the neck. The drekkana classification given by Varahamihira refers only to
horoscopes.
NOTES
If Lagna is sthira, thiryaugmukha and ubhayodaya, the disease will be below neck and
above waist. If Lagna is ubhaya, adhomukha and prishtodaya, it will be below waist.
Stanza 80. If Rasi and Navamsa are similar i.e., chara, etc., then consider the limbs
according to Rasi classification. If they differ, consider on the basis of urdhwamukha, etc.
NOTES
If the ascendant in the Rasi and Navamsa are in movable signs, or in fixed signs or in
common signs, take the Rasi classification of limbs. If on the other hand, the Rasi and Navamsa
Lagnas fall in different categories one in chara and the other in sthira, one in sthira and the
other in dwiswabhava, etc., adopt the method given in stanza 6.
Stanza 81. The Sun becomes very weak in the last Drekkaoa of Virgo, in the first
Drekkana of Libra and Libra Navamsa of any sign. If the Sun is weak/then see whether Lagna is
sirshodaya, prishtodaya or ubhayodaya and classify the area of disease accordingly.
Stanza 82. For purposes of Prasna, the allocation of organs to different houses
beginning from Lagna as done in Krishneeya should be followed.
Stanzas 83 and 84. The expired and unexpired portions of Lagna represent the right
and left sides of the head, the neck and navel. Two Bhavas each beginning from Lagna 1st in
the invisible half and the other in the visible half indicate the right and left sides respectively of
the other organs thus: the 2nd and 12th ears, shoulders and sex organs; 3rd and 11th eyes,
sides and testicles; 4th and 10th nostrils, back and thighs; 5th and 9th cheeks and knees;
6th and 8th chin, stomach and legs; and the un-expired and expired portions of the 7th
mouth, waist and feet.
NOTES
165
These two stanzas are very suggestive. The human body is divided into three parts, viz.,
head, the region below the neck and above the waist, and the region below the waist. By the
situation of a dustha in a particular place, one can locate the seat of disease in one of the three
parts. After this has been done, the organs affected should be ascertained according to the
allocation given in these stanzas. In the three regions, the right and left sides of the different
organs are thus allocated.

Parts of the body
Right side ruled by Left side ruled by
Above neck
Below neck and
above waist
Below waist
Head Neck Navel
Lagna (un-expired
portion)
Lagna (expired
portion)
Ears Shoulders Sexual organs II XII
Eyes Sides Testicles III XI
Nostrils Chest Thighs IV X
Cheeks Back Knees V IX
Chin Stomach Legs VI VIII
Mouth Waist Feet
VII (expired
portion)
VII (unexpired
portion)

Stanza 85. The allocation of organs to different Bhavas by Varahamihira according to
the sloka 'Kandruk srotra' should be considered as applying to horoscopy only.
NOTES
In Chapter V, stanza 24, the great Mihira assigns different organs of the human body to
the different signs of the zodiac. Here also the body is divided into three parts above the
neck,below the neck and above the waist, and below the waist. Organs in the left and right sides
in each of these parts are assigned to Bhavas in the visible and invisible halves, but Drekkanas
are considered in locating the particular region or part of the body. We are informed that Varaha
Mihira's allocation is applicable to horoscopy only and not to Prasna.
Stanza 86. Having understood the nature of different types of diseases, suitable
medical treatment should be recommended. If the disease is serious, remedial measures as
suggested in Karma Vipaka of Sathyacharya, should be adopted.

BEGINNING AND ENDING OF DISEASES

Stanza 1. The sickness will have commenced on the day ruled by the asterism arrived
at by counting as many asterisms from the Moon's, as that of the Moon is removed from the
asterism of Lagna.
NOTES
166
The explanation is simple. Suppose the positions of Lagna and the Moon at the time of
query are respective by 16 Mesha and 12 Simha. This means Lagna is in the constellation of
Bharani and the Moon is in the constellation of Makha. Counting from the constellation of Lagna
(Bharani) to that of the Moon (Makha) we get 9. Counting this number from Makha (Moon's
star) we get J yeshta. The sickness will have commenced on the day (prior to the day of query)
ruled by J yeshta. Suppose when the query was put, say on 31st J uly 1978, the Lagna was in
Aslesha and the Moon was in Mrigasira: Counting from Aslesha to Mrigasira we get 24.
Counting 24 from Mrigasira we get Aswini. The illness commenced (before the day of query) on
a day ruled by Aswini which means 27th J uly 1978.
Stanza 2. Either in the Nakshatras arrived by multiplying Mandi's longitude by 9 and
12 or in the Nakshatra corresponding to the sum of the longitudes of the Moon and Mandi,
sickness might have commenced.
NOTES
Suppose the longitude of Mandi is Cancer 9 (99). Multiplying this by 9 and 12 we get
171 and 188 (after expunging multiples of 360) respectively. 171 corresponds to Hasta and
188 corresponds to Swati. Taking the second part of the stanza: suppose the Moon's longitude is
108. The sum of the longitudes of the Moon and Mandi would be 207 corresponding to
Vishakha. Therefore the sickness might have commenced (prior to the day of Prasna) when the
Moon was transiting Hastha, Swati or Visakha. It is also suggested that the 3rd (Vipat), 5th
(Pratyak) and the 7th (Naidhana) stars from the above three may also be considered.
Stanza 3. Sickness might have commenced when the most unfavourable planet
amongst the Moon, the Sun, J upiter and Saturn transited the Rasi corresponding to the first letter
in the communication brought by the messenger.
NOTES
The first letter of the message, in case a messanger comes to put the question or the first
letter of the question in case the querist personally comes, should be taken and the Rasi
corresponding to this letter noted. The prediction must then be given that sickness commenced
when the most unfavourable platet amongst the Sun, the Moon, J upiter and Saturn transited this
Rasi. In actual practice, it is difficult to apply this method. Saturn takes 2 1/2 years to transit a
sign. If Saturn is the most malefic and he happened to transit the Rasi in question, then the time
at which sickness commenced would spread over 21 years a practical impossibility.

DIRECTION OF BEGINNING OF DISEASE

Stanza 4. The direction towards which the sick man or messenger was found facing by
167
the astrologer indicates the place where the querist had his first attack of illness.
Stanza 5. The number of the direction from which the messenger or the sick man put
in bis first query to the astrologer, counted from the East, will give the time in terms of yamas
when sickness began.
NOTES
Suppose the questioner or messneger put his query facing north-west or vayavya. Then
from east to northwest counted in the order of east, south-east, south, south-west, west and north-
west would be 6. This means 6 yamas beginning from sunrise which will be equivalent to 18
hours or midnight. It must be inferred that sickness actually began at midnight on the day already
fixed according to previous stanzas.
Stanza 6. The number of men found along with the sick man or messenger at the time
of query indicates the number of persons attending the sick man during his illness. The nature of
the people will also be similar.
Stanza 7. According as the expired portion of the sign occupied by the lord of the 6th
is less or more than half, the person's sickness will linger long or will be cured soon.
NOTES
This is an important stanza. The lord of the 6th occupies some Rasi. If the longitude of
this planet is less than half Rasi, then the person will suffer for a long time. If the longitude
traversed by the lord is more than half, the querist will have passed through the worst and the
disease will be cured soon.
Stanza 8. If the lord of the 6th or the planet occupying the 6th is a planet of diurnal
strength then the sickness began during day-time. If it is a planet of nocturnal strength, then the
attack was during night.
NOTES
The Moon, Mars and Saturn are nocturnal planets. The Sun, J upiter and Venus are strong
during the day. Mercury is always strong.
Stanza 9. The sickness commenced as many months back as are signified either by the
(1) number of Signs passed by the lord of the 6th from Arudha Lagna; or by (2) the number of
asterisms from Prasna asterism to that held by the lord of the 6th ; or by (3) the number arrived at
by multiplying (2) by the number of Navamsas gained by the lord of the 6th.
NOTES
Let us take an example where Lagna is Pisces, Arudha Lagna is Capricorn, lord of the 6th
(Sun) is in Libra 6 in Chitta nakshtra and the Prasna nakshatra is Makha. (1) From Arudha
Lagna, the lord of the 6th is in the 10th house. (2) From Prasna naksbatra (Makha) the lord of the
6th is in the 5th asterism (Chitta). (3) The lord of the 6th, viz., the Sun has gained 2 Navamsas in
168
Libra. Multiplying 5 the number in (2) by 2 we get 10. Thus the sickness must have
commenced 10, 5 or 10 months prior to the day of Prasna. Here again it is by a consideration of
the relative strengths of the planets and asterisms concerned that one of the the three alternatives
is to be fixed.
The above two slokas are from Kantabharanam.
Stanza 10. The disease will have begun when the Moon transited the sign occupied by
the lord of the 6th and recovery will begin when the Moon enters the sign occupied by the lord of
the 4th.
Stanza 11. The disease will have commenced when Lagna, lord of Lagna, or the Moon
was afflicted last by malefics. When benefics associate or aspect any one of them, recovery will
begin. When all the three get the association or aspect of good planets, the person will
completely recover.
NOTES
The illness will have commenced or the disease will have set in when the Moon transited
the sign occupied by the lord of the 6tb. When the Moon transits the Rasi occupied by the 4th
lord, recovery or cure will take place.
In applying these principles, the astrologer must be very careful. First of all he must
diagnose astrologically, the intensity or otherwise of the disease, whether it is curable or
incurable and whether the querist has good longevity and then he must proceed on to find out
when the illness commenced. In stanza 11, another method is given involving consideration of
three factors. The disease will have commenced at the time of affliction of Lagna, lord of Lagna
or the Moon by malefics. Here also, the astrologer must fall back on his power of judgement to
infer the likely result when either two factors or all the factors had been afflicted. There may
have been a slow beginning of the illness, gradually increasing, or suddenly flaring up.
According to the next part of the stanza, when either Lagna, lord of Lagna or the Moon
conjoined with benefics, the recovery will commence. When all the three factors are involved in
association with or aspect of benefics, there will be full recovery or probably even sudden
recovery.
Stanza 12. When the Moon enters Lagna Rasi, Navamsa Rasi, or a Dwadasamsa Rasi
or the Rasi occupied by Gulika, the illness will subside.
Stanza 13. If the sickness had begun in the asterisms preceding Ashtama Rasi from the
radical Moon, then relief will be obtained after the lapse of the said Ashtama Rasi Nakshatras.
NOTES
Suppose Aries is J anma Rasi. The 8th or Ashtma Rasi is Scorpio or Vrischika. Since it is
made up of one quarter of Visakha, Anuradha and J yeshta, thepe are the Ashtma Rasi
169
Nakshatras. If sickness began in an asterism previous to these three, then recovery takes place
after the Moon's transit of these Nakshatras. In other words relief can be expected when the
Moon enters Moola or the sign Sagittarius.
Stanza 14. The occurrence of disease should be predicted from dust ha planets and the
recovery should be foretold from sustha planets. Chanting of mantras, conducting 'dances', Bali
Karma, administering medicines, worship of God and dhatuposhana will give relief.
Stanza 15. When the Moon, the Sun and J upiter transited the sign occupied by the
most dustha planet, sickness might have commenced. The disease is brought about by the
dissatisfaction of the deity indicated by the dustha concerned. When however these three planets
enter the Rasi occupied by the most favourable planet, the symptoms of recovery can be seen.
For recovery the aid of the appropriate deities governed by favourable planets should be sought.
NOTES
According to this stanza, the cause of disease is the wrath or displeasure of the deity
indicated by the worst dustha. The disease will have commenced when the Moon, the Sun or
J upiter entered the sign occupied by such a dustha. Similarly, the disease vill be cured when the
three planets pass through the Rasi held by the most favourable sustha planet by invoking the
deity indicated by the sustha planet concerned by appropriate worship, Bhajanas, etc. Elsewhere
it has already been suggested that the Sun's deity is Sambhu, the Moon's Durga, etc. The above
two slokas are from Anushtanapaddhati.

RECOVERY

Stanza 16. If diseases begin in the asteiisms, Uttarashadha and Mrigasira, recovery
will be visible after one month; if they begin in Dhanishta, Hasta and Visakha, recovery will take
place after 15 days; if in Chitta, Satabhisha, Bharani and Sravana, 11 days are required for
recovery; if in Makha, 20 days; if in Pushyami, Uttara, Puoarvasu, Uttarabhadra and Rohini, 7
days; if in Moola, Aswini, and Krithika, 9 days; if in Anuradha and Revati a very long time and
the disease is difficult to be cured.
Stanza 17. If J yeshta, Swati, Aslesha, Aridra, Pubba, Poorvashadha and Poorvabhadra
happen to be the commencement asterisms, recovery is impossible. If Krittika, Dhanishta,
Bharani and Satabhisha happen to fall on Sunday, Tuesday and Saturday and if chidra or riktha
tithis also coincide, death may result.
NOTES
Chidra or Riktha tithis are 4th, 9th and 14th lunar days.
Stanza 18. If the disease commences on ashtami, parva days riktha tithi days, malefic
170
week-days, or trijanma nakshatra days, or vipat, pratyak and naidhana nakshatra days, chandra-
shtama days, the person will meet with death.
NOTES
Trijanma nakshatras are the birth constellation, the 10th and 19th from it. The vipat,
pratyak and naidhana nakshatras are the 3rd, the 5th and the 7th from the birth constellation.
Malefic week days are Sunday, Tuesday and Saturday. Chandrashtama days mean the period
when the Moon transits the 8th from his radical position. Disease should not commence on these
days and on the 4th, 9th and 14th lunar days (riktha tilhis), New Moon day (parva) and on
Tuesday, Saturday and Sunday. We have given here a combination of three Nakshatras,
weekdays and tithis. If the evil tithi, nakshatra and weekday all the three combine, death will
be certain. If tithis alone combine with the week days, the sick man will recover with great
difficulty.
Stanzas 19 and 20. If the illness starts on a day ruled by the constellation occupied by
the Sun, or the 9th, 15th or 2lst from it, there will be no recovery. If the stars are the three
preceding and the three succeeding ones to that occupied by the Sun or the one previous to or the
one next to the three already mentioned above, sickness will increase but there will be no death.
In the remaining twelve constellations, there will be recovery.
NOTES
If a person falls ill on the days governed by the following constellations, he may not
survive.
(i) (a) The constellation occupied by the Sun 1
(b) The 9th, 15th and the 21st therefrom 3
(ii) Increase of sickness but no death under the jollowing :
The 26th, 27th, 28th, 2nd, 3rd and 4th from that held by the Sun 6
(iii) Recovery under the following :
The tithi owned and the one next to those mentioned in (i), that is, the 8th, 10th, 14th,
16th, 20th and 22nd from the one occupied by the Sun ... 6
Total ... 16
Here since the total number of constellations are 28, Abhijit is also considered. Suppose
the Sun at the time a person puts a query is in the constellation of Makha:
Fatal constellations will be:
(i) (a) Makha, J yeshta, Satabhisha and Krittika.
Constellations denoting increase of illness but no death will be:
(ii) Punarvasu, Pushyami, Aslesha, Pubba, Uttara, and Hasta.
Constellations denoting early recovery:
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(iii) Anuradha, Moola, Dhanishta, Poorva-bhadra, Bharani and Rohini.
The allocation of constellations with .reference to the Sun's constellation goes under the
name of soola chakra.
Stanza 21. We have considered so far certain asterisms, week days, lunar days, certain
asterisms in soola chakra and certain nakshatras as reckoned from the birth constellation. If all
these coincide, death is certain.
NOTES
In the earlier stanzas, it has been suggested that appearance of sickness on a day
coincident with a certain malefic asterism, malefic tit hi and malefic week day would prove fatal.
In addition to these three, if the constellation on the day on which the illness started is the 3rd,
5th or 7th from J anma Nakshatra and it also happens to be one declared fatal according to soola
chakra, death is certain.
Stanza 22 Count from J anma Nakshatra to the Nakshatra on the day the sickness
commenced. Multiply this by 3. Divide the product by 4. According as the remainder is 1, 2, 3 or
4 respectively the sick child will die, will linger long and then die, will survive with great
difficulty or recover very easily. This is applicable only to children below 12 years of age.
Stanza 23. If the lord of the 6th possesses slow motion or occupies a fixed sign,
recovery will be very slow. If his speed is great or he occupies a movable sign, recovery will be
rapid.
NOTES
It is implied that if (he planet has medium motion or occupies a common sign, there will
be neither too rapid nor too slow a recovery.
Stanza 24. If Lagna is joined by or hemmed in between malefics; or lord of Lagna is
weak or associated with or situated between malefics; or the Moon is similarly disposed; or the
waning Moon occupies the 6th, 8th or 12th; or evil planets occupy the abovementioned places,
the sickness of the person will linger long. If all these are found, he will not live.
Stanza 25. Cases where recovery is difficult, should be carefully looked into and the
necessary remedial measures should be recommended as given by Sayanacharya in his famous
work Karma Vipaka.
Stanza 26. Drishta and Adrishta are the two important causes for everything. To bring
about the cure of any diseases, prayaschitta and medical treatment should be resorted to.
NOTES
Generally speaking, we can find two reasons for everything. One that can be perceived by
our senses (drishta) and another that cannot be gauged by our our senses (adrishta). Punya
(virtue) and Papa (vice) come under adrishta. For every disease, we have adrishta karma
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(unknown cause) and drishta karma (known cause). To bring about the cure of any disease, these
two must be looked into. Remedial measures (prayaschitta) for the sins committed, and expert
medical treatment for the disease, must be prescribed.
Stanza 27. The full Moon in Lagna aspected by J upiter or J upiter and Venus in
Kendras, indicate disappearance of affliction, and recovery.
Stanza 28. There will be recovery from sick-sickness if the Moon occupies Upachayas
and benefic planets are in Kendras, Trikonas, the 2nd or 7th, or Lagna is aspected by benefics.

CAUSES OF DISEASES

Stanza 29. Diseases are the resultant of sins done in our past births. The remedial
measures are medicines, gifts, japas, homas and divine worship.
Stanza 30. People ascribe all sorts of causes for diseases. Evil influences of Bhutas,
the effects of planetary movements and the fury of the three doshas Vata, Pitta and Kapha are
perhaps these three causes. It must be noted that all these originate from one cause, viz., one's
own sins.
Stanza 31. When planets are in anishta place the appropriate 'spirits' stir up attacking
the body. The thridoshas, in their turn get agitated. And this external agitation is the disease. The
primary cause is however one's own sins in past births. Hence in order to get rid of diseases,
prayaschittas (palliatives) must be recomended along with the medical treatment.
Stanza 32. The different kinds of sins and the different kinds of palliatives
(prayaschitta) to get rid of them have been elaborated by Sayana-charya in his famous treatise
Karma Vipaka.
NOTES
Different diseases are due to different types of sins. The primary causes and what
appropriate remedial measures have to be adopted to tide over such sins have all been detailed by
Sayanacharya.

REMEDIAL MEASURES

Stanza 33. For consumption, the primary cause is the wilful murder of a Brahmin. The
appropriate remedy is gift of clothes after due repentance.
Stanza 34 In Chapter XXIII of this book, I am detailing about 'Karma Vipaka'. By
going through it, appropriate remedial measures are to be prescribed.
Stanza 35. A sick man should respectfully cater to the needs of other sick men by
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providing them with free medical treatment, oil bath, diet, and other amenities.
NOTES
Free medical hospitals and free medical treatment should be given to sick men.

MRITYUNJAYA HOMA

Stanza 36. Mrityunjaya Homa is indeed the panacea for any type of disease. The
feeding and worship of Brahmins as an auxiliary to all Homas is also recommended.
Stanza 37. Mrityunjaya Mantra gives relief to intermittent and all baneful influences
of evil spirits and it even conquers death.
Stanza 38. Severe illness, dangerous abhicharas, madness, fainting and fits and other
diseases can all be got rid off by performing Mrityunjaya J apa for 8000 times.
Stanza 39. Whenever this 'Homa' is performed a number of Brahmins equal to the
number suggested for the Homa must be fed and worshipped.
NOTES
Stanzas 29 to 39 deal with the primary cause of diseases and the remedial measures to be
adopted. Planets are in certain malefic places in an individual's horoscope. Each planet governs a
certain deity or 'spirit'. This stirs up and attacks the tridoshas. Again the dosha governed by the
afflicted planet is excited or gets agitated and this agitation expresses itself as a disease.
Ultimately the cause of disease is traced to one's previous Karma the sin or wrong action
committed by him. We are informed that the cause of such dosha and the appropriate remedy
medical and spiritual have been discussed in Sayana's Karma Vipaka. Mantra Sastra is a
recondite subject. There are Kshudra Mantras as well as Maha Mantras the former capable of
invoking certain spirits and generally used for destructive purposes and the latter requiring for
their siddhi or control a highly disciplined and moral life and always used for the good of man.
Mantras are indestrutible forms of subtle vibrations capable of causing the greatest good or
greatest evil. It is not advisable to have recourse to the performance of remedial measures of this
type merely on bookish knowledge without the sound advice and guidance of an expert.
Stanza 1. Sometimes it so happens that the questioner is away and wants to know
about the 5th and other houses. In such a case, the age of the person must be fixed first and then
the horoscope studied.

FIXING THE PERSON'S AGE

Stanza 2. The person will be under five, eight, sixteen, thirty or seventy or over 70
174
years of age according as the lord of Lagna happens to be the infant Moon or Mars, Mercury,
Venus, J upiter, Sun or aged Moon, and Saturn or Rahu respectively.
NOTES
The Moon is infant (Bala Chandra) till 5th lunar day of bright half. He is aged (Vriddha
Chandra) from the 8th lunar day of the dark half till New Moon. Between 5th lunar day (Sukla
Paksha) and the 23rd lunar day (Krishnashtami) the age can be calculated by the rule of
proposition. The age of the person should be determined on the basis of the principles given in
this stanza.
If Mars or the infant Moon owns Lagna (or occupies Lagna), then the age of the man will
be below five years. If Mercury occupies or owns the Lagna, then the age is below 8. If Venus
occupies or owns Lagna, the person is not yet 16 years old. If J upiter is lord of Lagna or is
posited in it, then he is below 30 years. If the Sun or aged Moon occupies Lagna, or if they are
owned by them then the native is 70 years. If Saturn or Rahu occupy Lagna or it is owned by
Saturn, then he is past 70 years in age.
Some construe the stanza thus: "If aged Moon is in Lagna or if Lagna is owned by aged
Moon, predict that the man is past 70 years". According to this explanation, the correct age can
be told by noting the nature of the Moon. If Cancer is Lagna, examine carefully the 'Avastha'
(state) of the Moon and work out the age. Similarly, if the Moon occupies Lagna, examine his
state and then predict. Readers should be able to decide for themselves the correct method of
ascertaining the 'age' by experience. In our humble view, the age will be according to the years
allotted to the different planets as in the stanza, when they own Lagna. So far as Rahu is
concerned his occupying the Lagna is important and denotes a very aged man.

SIGNIFICATIONS OF BHAVAS

Stanza 3. From Lagna should be read everything about one's body, shape, health,
strength, etc., welfare, fame, general happiness, and success in all undertakings.
Stanza 4. From the 2nd house should be ascertained one's family, wealth, speech, right
eye and all kinds of knowledge.
Stanza 5. The 3rd house rules courage, vitality, evil inclinations, brothers, right ear
and help.
Stanza 5. The 4th house signifies mother, relatives, uncle, nephew, house and
property, happiness, vehicles, things to set on, popularity, water, beds and cots, general
affluence, cattle and the house where one is born.
Stanza 7. From the 5th house should be ascertained one's intelligence, prudence,
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memory, power of discrimination, merit earned in previous births, capacity to advise, ministers,
children and condition of mind.
Stanza 8. The 6th house rules thieves, enemies, obstacles, mental worries, diseases,
wounds and death due to enemies or weapons.
Stanza 9. The 7th house deals with marriage, sexual instincts,wife or husband, general
relations with others, beds and cots, wife's birth place, lost or hidden things and sex relations.
Stanza 10. The 8th house signifies ruin of everything, dangers, evil repute, cause and
place of death, servants, out houses, chronic diseases and obstructions.
Stanza 77. The 9th house indicates luck or fortune, righteousness, kindness, merit,
spirituality, father, grand children, charities, spiritual quest, good conduct or culture and
preceptors.
Stanza 12. Places of worship, towns, council halls, wayside inns, servants, all actions,
power to command and service under others come under the 10th house.
Stanza 13. The gain of everything desired, elder brother, sons already born, left ear
and monetery gains should be read from the llth house.
Stanza 14. The 12th house signifies sinful actions, expenses, breaks and falls, left eye,
loss of position or profession, and bodily injuries.
NOTES
These 12 stanzas (3 to 14) give the events or significations ruled by the twelve different
Bhavas. There is not much difference between allocation of different events to different Bhavas
given in this work and the details furnished in other classical works.
Stanza 15. The Lagna, the 4th, the 7th and the 10th signify respectively various
postures as 'walking', 'lying or resting', 'sitting' and 'standing'.
Stanza 16. The four cardinal houses beginning from the 4th, in regular order, signify
water inside the earth, water in rivers, fall of rain and all these three together respectively.
NOTES
These stanzas will be particularly useful in regard to predicting rainfall (Varsha Prasna)
and digging of wells (Kupa Prasna). Water inside the earth indicates undercurrents, wells and
springs while water in rivers means the rise or ilow of water. Fall of rain includes the fall of
snow, hail, etc. Lagna rules over all the indications attributed to the 4th, 7th and 10th houses.

BHAVA SIGNIHC YTIONS IK PRASNA CHART

Stanza 17. The twelve Bhavas beginning from Lagna have certain peculiarities in Raja
Prasnas and Bhukti Prasnas. They are noted below.
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Stanza 18. In Bhojana Prasna, the Lagna and other Bhavas signify respectively (1) the
person concerned and his constitution, (2) the eating plate or leaf, (3) dishes, (4) the menu, (5)
drinks such as milk, (6) mood of the person, (7) auxiliary dishes, (8) butter-milk, etc., (9) the
persons who eat along with the person, (10) the quantity eaten, (11) the nature of the
conversation at the time of eating, and (12) the rest taken after meal.
Stanza 19. In a Raja Prasna, Lagna and the twelve Bhavas signify respectively, (1) the
physical body of the king, (2) the treasure, (3) the aimy (4) vehicles, (5) diplomacy, (6) the
enemy, (7) communications, (8) longevity, (9) the mind of the king, (10) trade and commerce,
(11) the income and (12) expenditure.
NOTES
Stanzas 17 to 19 deal with questions relating to Bhukti (eating) and Raja (king or ruler).
Whatever might have been the significance of questions pertaining to Bhukti or eating food,
during the time of the author, we are of opinion that they are of no practical utility now except as
a matter of curiosity.
Stanza 19 is however highly important. It can be used in national or mundane astrology.
In a monarchy, the first house signifies the king or ruler. In a democracy, it may signify the
person of the President. The 2nd rules the treasury and the finances. The 3rd denotes not only the
army but also weapons of offence and defence. From the 4th, we may study the royal or
governmental paraphernalia. The Sth indicates diplomacy and counsels. The 7th has reference to
communications. The 8th rules the term of life. The 9th denotes the working of the mind of the
king or the ruler. The trade and commerce of the country should be read from the 10th house.
The 11th or 12th of course denotes the revenue and the expenditure. The principles given in this
stanza will be useful in making political forecasts.

EXTERNAL AND INTERNAL BHAVAS

Stanza 20. Bhavas can be considered to have two significations, viz., external and
internal. The external ones are as mentioned in the stanza Thanu, etc., and the internal ones are
as given in the stanza Kala, etc.
NOTES
Here is a new method of classification of Bhavas into bahya or external and antara or
internal ones. The author is a great admirer and follower of Varahamihira. The verse
thanukutumba sahotta, etc., given in Brihat J ataka explains the external things while in the same
book the verse kalyaswa vikrama, etc., gives the internal attributes.

177
Bhava External Internal
I Thanu Kala
II Kutumba Swa
III Sahotta Vikrama
IV Baudhn Gruha
V Putra Pratibha
VI Ari Kshata
VII Patni Chitotta
VIII Marana Randhra
IX Subha Guru
X Aspada Mana
XI Aya Bhava
XII Ripha Vyaya

The exact significance of the external and internal division of the Bhavas can be
understood only after considerable experience in horoscopic interpretation. The 'internal' always
refers to the abstract while the 'external' actually refers to concrete events. Thus the external
significance of the 5th house is children, a physical entity while the internal significance is
pratibha which is only an abstract quality meaning intelligence.
Stanza 21. If the Bhavas are in any way connected with their lords, they indicate the
internal attributes. Otherwise they refer only to the external aspects.
NOTES
For example, if the 5th house is conjoined with or aspected by the 5th lord, then it
denotes the internal significance of the Bhava, viz., Pratibha. Otherwise, the external significance
of the Bhava, viz., children, becomes prominent. Hence we should be careful in reading the
Bhavas.
Stanza 22. Beginning from the Lagna, the twelve houses represent (1) head, (2) face,
(3) neck, (4) shoulders, (5) heart, (6) stomach, (7) waist, (8) sexual organs, (9) thighs, (10) knees,
(11) legs, and (12) feet, respectively.
NOTES
According to Varahamihira's classification, the 4th rales the heart, the 5th stomach, the
6th waist and the 7th lower stomach and the 11th buttocks.
Stanza 23. The different limbs of the body will be long or short according as the Rasis
representing them are of long or short ascension.
NOTES
If, for example, Lagna is a sign of long ascension, the head will be long. If it is short,
then the head also will be small. In this way, the nature of the other limbs of the body as
indicated by the other Bhavas may be noted.
Stanza 24. The ascending sign is the 'querist' and the other Bhavas are the querist's
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wealth, brothers, etc. According as the Bhavas are connected with benefics or malefics, they will
be well or ill-disposed.
NOTES
The significance of Bhavas suggested in natal astrology ate here extended to Prasna or
Horary astrology.
Stanza 25. Whether in Prasna or horoscopy, such Bhavas as are associated with or
aspected by their appropriate lords or benefics are said to thrive well. Those conjoined with or
aspected by malefics will suffer annihilation.
NOTES
This stanza is from Shatpanchasika of Prithuyasas. Most principles of boroscopy so far as
strength of Bhavas, etc., are concerned, are also applicable to Prasna charts. But the astrologer is
expected to use much discretion in the manner of adapting rules of natal astrology to horary
charts and vice versa.
Stanzas 26 and 27. In Prasna, good results should be predicted in respect of Bhavas
aspected by or conjoined with their respective lords or by J upiter or Mercury or Venus. Bhavas,
which have benefics in the 2nd, 7th and the 12th or 4th and 10th from them, can also be
considered as favourable.
NOTES
If the lord, J upiter, Mercury or Venus joins or aspects a Bhava, its indication will be
fortified or promoted. Similarly good results will flow in respect of a Bhava which has benefics
disposed in the 2nd, 7th and 12th or 4th and 11th from it. These are general principles of
astrology. Bhavas generally get strengthened if subject to subhakaratariyoga or if Kendras are
occupied by benefics.

HOW BHAVAS ARE RUINED

Stanza 28. The benefic nature of Bhavas is destroyed by their connection with the
lords of 6th, 8th and 12th or with the natural foes of their respective lords. If the Bhava, or its
lord or the Karaka is weak, then also the Bhava comes to grief.
NOTES
The lords of the 6th, 8th and 12th are always said to be evil. If a Bhava is associated with
or aspected by the lord of the 6th, 8th or 12th, the Bhava gets afflicted. Similarly if a Bhava is
occupied by a planet who is a natural enemy to the lord, then also the Bhava becomes afflicted. If
the Bhava, the lord or Karaka is weak, then also, the Bhava suffers annihilation. In what manner,
a Bhava suffers damage, has to be ascertained by a careful balancing of the intensity of the
179
affliction to which it is subject. If the 2nd Bhava is afflicted in the manner suggested in this
stanza, then the native may become poor; or even though rich, he may get involved in debts.
Stanza 29. Sages have declared that the 6th, 8th and 12th lords are malefic in nature.
(1) Bhavas aspected by or associated with the lords of these; (2) Bhavas, the lords of which are
associated with or aspected by the lords of these houses; and (3) Bhavas whose lords occupy 6th,
8th or 12th: these three sets of houses get destroyed. Even if they remain, they are found to be
impotent or distorted in effect.
NOTES
Lords of the 6th, 8th and 12th are evil. The following Bhavas become afflicted :
(1) Those that are aspected by the lords of 6th, 8th and 12th.
(2) Those that are occupied by the lords of 6th, 8th and 12th.
(3) Those whose lords are aspected by the lords of 6th, 8th and 12th.
(4) Those whose lords are associated with the lords of 6th, 8th and 12th.
Here the intensity of the affliction of a Bhava is directly proportional to the number of
evil associations or aspects.
In actual practice it is not advisable to apply these combinations literally. For purposes of
illustration, the following example is given.


Mars
Rahu

Moon
J upiter
Sun Ketu
Asc
Merc.
Venus
Saturn

Lords of the 6th, 8th and 12th are Venus, the Moon and Mars. Theoretically the
following houses become sterile or afflicted.
(1) Houses aspected by Venus, the Moon and Mars, viz., VII, II, IV, VII and VIII.
(2) Houses occupied by Venus, the Moon and Mars, viz., I, I and VIII.
(3) Houses whose lords are aspected by Venus, the Moon and Mars. Venus does not
aspect any lord. Mars aspects Moon (lord of VIII)and J upiter (lord of I and IV). the Moon
aspects the Sun (lord of IX).
Therefore Bhavas lhat get afflicted are VIII, I, IV and IX.
(4) Houses whose lords are associated with Venus, the Moon and Mars. Venus associates
180
with Mars (owning V and XII): Mars associates with Venus (owning VI and XI); the Moon
associates with J upiter (owning I and IV).
It must be noted that according to cannons of astrology, since some planets own two
houses, the affliction due to lordship of the 8th or the lordship of the 12th or the lordship of the
6th gets neutralised under certain conditions. Hence the necessity of not applying the principles
verbatim. In this connection, reference may be made to my book How to J udge a Horoscope.
Stanza 30. A Bhava should be considered to be weakened under the following
circumstances: The said Bhava, its lord or the Karaka is weak; they are hemmed in between, or
are combined with, or are aspected by malefic planets or their respective enemies; benefics do
not associate with or aspect them; and the evil planets are disposed in the 4th, 8th, 12th or 5th or
9th: out of these various afflictions, even if two or three are present, the Bhava may be rendered
extinct.
NOTES
The factors to be considered in judging whether a Bhava is strong or weak are the
concerned Bhava, its lord and the appropriate Karaka. There ara twentyone points of affliction,
which are as follows:
The three factors being weak 3
subject to Papakarthari Yoga 3
,, are combined with or aspect-
ed by malefics 3
,, are conjoined with their res-
pective enemies 3
,, are not associated with or
aspected by benefics 3
,. have evil planets disposed in
in the 4th, 8th and 12th. 3
,, evil planets are disposed in
the Sth and 9th. 3
21
Of these 21 items of affliction, even if there are two or more, then the Bhava becomes
weak or ruptured. Here again great care must be exercised in balancing the afflictions.

KARAKAS OR SIGNIFICATORS

Stanza 31. The Sun is karaka for father and spiritual influence ; the Moon for mother
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and the mind; Mars for brothers, landed property and courage; Mercury for speech and
knowledge; J upiter for intelligence, children, wisdom and bodily health ; Venus for vehicles,
wife and sense-pleasures ; and Saturn for death, diseases, sorrow, servants and followers.
Stanza 32. If the different karakas such as the Sun, the Moon, etc., are strong, then the
events attributed to them will be predominantly seen. If weak, these will exist only in name.
With regard to Saturn, however, it is just the reverse. If he is strong, miseries and diseases
decrease; if weak, these will be felt in abundance.
NOTES
This is an important stanza. If the Karakas are strong, they promote their respective
indications. But Saturn is an exception. If he is strong, he will lessen the indications.
Stanza 33. Besides being karakas of events explained above, the various planets
govern all the other indications attributed to them in the texts.
Stanza 34. The lords of the 9th and other favourable houses, though they may be
malefies, nourish a Bhava. This point has been well emphasized by Varaha Mihira in the verse
'Lagnath puthre'.
NOTES
The relevant stanzas referred to in stanza 33 are
Arkamsetrunakanaka urna bheshajadhai (see Chapter on Karmajeevadhay and
Sauryamswamnakhadanta, etc., in Dasaphaladhyaya). Details of Karakatwas have also been
given in my book Hindu Predictive Astrology.
Stanza 35. Benefics if strong contribute good fully. Malefies if weak give evil in full.
Stanza 36. If a weak malefic occupies the 5th, there will be loss of children. If it is
occupied by a strong benefic other than the lord of the 8th, there will be birth of children.
NOTES
Here by lord of the 8th is also implied the lords of the 6th and 12th.

FRUCTIFICATION OF BHAVAS

Stanza 37. A planet, capable of giving rise to both bad and good, confers only good
results if he is strong, only evil results if he is weak.
NOTES
According to stanza 35, a strong benefic can contribute good results fully, but according
to this stanza, a planet capable of producing both good and bad results where no mention is
made about the planet being a benefic or a malefic can give rise to exclusively good or
exclusively evil results according as the said planet is strong or weak.
182
Stanza 38. A favourable planet is capable of conferring benefic results fully,
moderately or feebly according as the Navamsa it occupies is Vargottama, own or friendly, or
inimical. Similarly an unfavourable planet is capable of giving rise to malefic results fully,
moderately or feebly, according as the Navamsa he holds is inimical, own or friendly or
Vargottama.
NOTES
The good that a favourable planet can do, if he is in Vargottama Navamsa, is full. If he is
in own Navamsa, the effects will be half. If he is in the Navamsa of his enemy, the results will be
very little. The effect of a friendly Navamsa is similar to own Navamsa. An unfavourable planet,
if he is in Vargottama brings in very little evil. If he is in his own or friendly Navamsa, the evil
effects will be partly mixed. If he is in the Navamsa of his enemy, the evil that he does will be
intense. Views differ as to whether in this stanza by the terms 'favourable' and 'unfavourable' are
meant natural benefics and natural raalefics or benefic lords and malefic lords. I am inclined to
accept 'benefic' and 'malefic' lords. Suppose Leo is Lagna and the 5th house is occupied by Mars.
Here Mars is a benefic lord. His position in the Navamsa suggests the good and bad results he
can give pertaining to the Bhava he occupies. Here again when bandhu (friend) and an (enemy)
are mentioned, they refer to natural friends and natural enemies.
Stanza 39. If the lord and the Karaka are strong and occupy favourable houses, then
the indications of the Bhava will be fully experienced. On the contrary if they are weak and
occupy the 6th, 8th or 12th, the results of the concerned Bhava will be negative, and as such, the
question whether the native gets its influence need not be raised.
NOTES
Here the disposition of the lord and the Karaka in favourable and unfavourable houses
should be reckoned from Lagna.
Stanza 40. If the lord and Karaka are strong but occupy an unfavourable position, then
though the effects of Bhava may be seen, the native will not enjoy them. On the contrary, if the
lord and Karaka are weak but occupy favourable positions, the effect will be experienced by the
native however little it may be.
NOTES
Strength here implies own, exaltation and friendly places. Unfavourable position means
the 6th, 8th and 12th. By weakness is meant debilitation; favourable positions are the angles,
trines and the 11th. When the Bhava is strong (by virtue of strength of the lord and Karaka), it
implies existence of the indications of the Bhava. Weakness of the Bhava implies its extinction.
When a Bhava exists and the lord and Karaka are weak, the native will not enjoy the results. On
the contrary if the Bhava (that is the lord and Karaka) is weak but occupy favourable houses, the
183
results of the Bhava, however feeble, will be experienced.
Here we have to note that strength gives the Bhava its existence, and position gives its
influence on the native.
Stanza 41. Of the two, the lord of a Bhava and its Karaka, if one is strong and the
other is weak, then the influence should be considered to be mixed in nature.
Stanza 42. If the lord of a Bhava occupies a favourable house from it, then the effects
of that Bhava will be full. If the lord occupies a favourable house from Lagna, the effects of the
Bhava will be well experienced. This is the view of some.
NOTES
If the lord occupies an unfavourable house from it, the Bhava itself will be distorted. If
the lord happens to occupy an unfavourable house from Lagna, the native will not experience the
results in full. This is the opinion of some writers.
Stanza 43. Such Bhavas as have any relationship with Lagna or its lord, such as
aspect, association, Kendra disposition, etc., will be surely experienced.
Stanza 44. Benefics in the 3rd, 6th, 8th and l2th become unfavourable. Malefics in the
3rd, 6th and llth become favourable. The most important of all the houses is Lagna. The 5th and
the 9th houses are equally important. It is in these three Bhavas that benefics show their greatest
good, and malefics their worst evil.
Stanza 45. Malefic planets (in the 6th) confer all the articles governed by them. But
the Bhava gets spoiled. In questions pertaining to diseases, an evil planet in the 6th house is
harmful.
Stanza 46. Benefics vitalise the houses. Malefics destroy them. Benefics in the 6th
house destroy enemies and malefics increase them. All planets are harmful in the 8th and 12th.
NOTES
The stanza is clear and needs no clarification. Benefics strengthen the house they occupy.
Malefics on the other hand spoil the Bhavas. Even in the 6th benefics destroy enemies and other
significations of this house, viz., debts and enemies. Malefics produce harmful effects because
they increase the 6th bouse indications. All planets benefic or malefic will give rise only to
evil when they occupy the 8th and 12th houses.
This above sloka is from Swalpajathakam.
Stanza 47. The good and bad significations ascribed to different planets should be
used when describing the effects of Dasas. In the matter of Prasna the inappropriate ones from
the planetary situations in dustha and sustha places should be weeded out.


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FAVOURABLE AND UNFAVOURABLE HOUSES

Stanzas 48. Planets give rise to favourable or unfavourable results according as they
occupy ishta or anishta Bhavas. On the basis of samgnadhyaya, the various effects should be
inferred.
NOTES
In samgnadhyaya or chapter on General Principles, planetary effects have been
explained. If, for instance, the Sun is in an ishta Bhava, he indicates benefits from rulers, grace of
lord Siva and acquisition of copper vessels etc. If he is in anishta Bhavas, then the Sun's
indications would be wrath of the rulers, wrath of God, loss of copper vessels, illness etc. The
results will happen in the Sun's Dasa.

WHEN BHAVAS ARE RUINED

Stanza. 49. When the lord of the 8th from a certain Bhava or Saturn transits the
Bhava in question and when at the same time, the Dasa (or Bhukti) of the lord of 6, 8 or 12
operates, the Bhava concerned will come to grief. Similarly diseases in the various parts of the
body as signified by the Bhava concerned can also be predicted.
NOTES
In stanza 49, the time when a Bbava fructifies is given. Let us take an example The
Lagna is Aquarius and the lord of the 4th Venus is in Leo, The lord of the 8th from the 4th is
J upiter. When this planet or Saturn transits the 4th (Taurus) and simultaneously the Dasa (or
Bhukti) of the lord of the 6th (the Moon), 8th (Mercury) or the lord of the 12th (Saturn) operates,
indications of the 4th Bbava should suffer. Under the same directional influences, the native may
suffer from diseases pertaining to or in the organ signified by the 4th house, viz., chest or heart.

EFFECTS OF PLANETS IN HOUSES

Stanza 50. The effects of various planets occupying different Bhavas will now be
given to facilitate easy prediction.
Stanza 51. If an evil planet occupies Lagna, there will be failure, diseases in the head,
sorrows, dishonour, displacement, loss of money, pains all over the body, and discomfort in all
ways. A benefic in Lagna gives general comfort, success, good health, financial prosperity, fame
and promotions to higher positions.
Stanza 52. A malefic in the 2nd house indicates loss of ancestral property, diseases in
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the face, sickness for the family members, diseases in the right eye, scandals, and loss of vessels.
A good planet brings in increase of family wealth and gains of vessels and family amity and
happiness.
Stanza 53. A malefic in the 3rd house brings in misunderstanding with friends and
people who help. Misfortunes to brothers, diseases in the chest, neck and right ear; mental
affliction, bad conduct and cowardice. A benefic indicates good conduct, courage, happiness to
brothers, increase or help from others and good health.
Stanza 54. A malefic in the 4th house causes distress to mother and maternal relations,
loss of cattle, beds, cots, landed property and vehicles, heart trouble, general misery and
discomfort due to impure water. A benefic in the 5th confers vehicles, lands, cattle, beds and
general prosperity and health.
Stanza 55. If a malefic is in the 5th, afflicted by way of combustion, etc., there will be
illness, death or danger to children ; leaving of Sanchita Karma, mental uneasiness, irritable
temperament, and illness to the native's advisers. If a benefic is in the 5th, there will be birth of
children or good health, peace of mind, influence and increase of good deeds.
NOTES
If the malefic is afflicted considerably, then alone there will be death of children.
Otherwise, they will be ill or meet with accidents; the native will lose the spirit of optimism and
enthusiasm and will frequently lose his temper to the detriment of his own interests. A benefic
gives quite the opposite results.
Stanza 56. A malefic in the 6th denotes occurrence of a wound or ulcler in the organ
ruling the 6th sign, fear from thieves and enemies, trouble in the waist and navel, obstacles in
undertakings and ailments signified by the occupying planet. If a benefic planet is in the 6th,
enemies will be vanquished, diseases will disappear and new ones do not sprout out.
NOTES
If a benefic occupies the 6th house, remember that the nature of the house is improved
though the planet is spoiled by its position.
Stanzas 57 and 58. When malefics are in the 7th, there will be sickness or death to or
separation from the life-partner, disturbance to journeys and urinary troubles. Fire may break out
in the wife's house.
Benefics in the 7tn indicate marriage, recovery of lost wealth, enjoyment and happiness
and safe return of relations gone to foreign countries. The native is likely to build a good house.
NOTES
Benefics in the 7th also indicate trips to foreign countries and safe return.
Stanzas 59 and 60. Malefics in the 8th bring illness to servants, obstacles in all works,
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diseases in the anus, quarrels with all; loss of wealth due to thieves, rulers or enemies; loss of
appetite for food, diseases and bad name. A benefic indicates freedom from disease, courage,
longevity and facilities to acquire new houses, building mutts, etc.
Stanza 61. In the 9th malefics are capable of causing illness to elders, father and
grandchildren ; ill luck, divine wrath, disinclination to acts of charity, gradual decline of hard
earned merits, ruin of one's power of penance and hardheartedness. Good planets bring in
blessings from elders and parents, mental happiness, God's grace, increase of fortune, inclination
to do good acts, increase of Tapas, humanitarian tendencies and happiness from grand-children.
Stanza 62. Malefics in the 10th denote failures in efforts, bad name, loss of respect,
ruin to servants, breaks in profession, diseases in the ankle and exile. Benefics in the 10th,
indicate construction of wayside inns, new roads, council halls and temples; success in all
attempts, increase of prestige and influence, rise in profession and acquisition of servants.
Stanza 63. When malefics occupy the 11th, there will be illness to elder brothers and
sons, fresh ailments in the left ear and legs, and gain of articles (such as copper mentioned in
Brihat J ataka). Benefics indicate abatement of grief, accomplishment of desired objects, gain of
fresh sources of wealth and material objects signified by the benefic planet or planets concerned.
Stanza 64. Malefics occupying the 12th indicate squandering of money, fall from
position, troubles in the soles of the feet and the left eye, and falls due to carelessness and sinful
actions. Benefics in the 12th cause heavy expenditure for good purposes, gradual termination of
sinful actions and abatement of sickness.
Stanza 65. Thus far the effects of planets in the various Bhavas have been outlined in
a general manner. For special effects, reference may be made to the stanza
soorasthabdhadyuditam in Varaha Mihira's Hora Sastra.

THE EFFECTS OF GULIKA

Stanza 66. The effects of Gulika in the various houses have not been given by Varaha
Mihira They have been enumerated here as found in other treatises.
Stanzas 67 to 70. Gulika in Lagna sickly body, suffering from sores and ailments;
in the 2nd untidy in dress, generally uses abusive language; in the 3rd hates brothers, but
valorous; in the 4th generally unhappy and fear from enemies; in the 5th no respect for
elders and preceptors and deprived of issues ; in the 6th tendency to find fault with relatives ;
in the 7th affliction to wife, strong sex instinct; in the 8th short life, chronic complaints,
sharp intelligence, and death from poison, weapon or fire; in the 9th irreligious and
uncharitable; in the 10th unsullied fame and inclination for social work; in the 11th
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greatness, prosperity and courage, wealth, attendants and servants; and in the 12th hideous
dreams, diseases in the nails and loss of limbs.
Stanza 71. Benefics nourish Bhavas while malefic planets destroy them. But in the
6th, 8th and 12th contrary results happen. This is the view of Satyacharya.
NOTES
In the 6th, 8th and 12th benefics lessen the malefic effects while malefics aggravate the
evil effects.

EFFECTS OF TERTIARY PLANETS

Stanza 72. The results of the occupation of the various Bhavas by the Pancha doshas
Dhuma, etc., should be carefully looked into both in Prasna and horoscopy.
NOTES
The five doshas (or tertiary planets) are Dhuma, Vyatheepatha, Parivesha, Indrachapa and
Kethu. Their situations or longitudes can be ascertained thus:

Dhuma =Sun's longitude +133
Vyatheepatha =360 - Dhuma
Parivesha =180 +Vyatheepatha
Indrachapa =360 - Parivesha
Kethu =Indrachapa +17
The Sun =Kethu +30.

It will be noted that by adding 30 to Kethu - this Kethu is evidently different from the
Moon's descending node - the longitude of the Sun is obtained.
Stanza 73 to 77. Dhuma in the first house indicates fall into a well; in the 2nd,
indistinct speech; in the 3rd, brother becomes lame; in the 4tb, maternal uncle becomes the
guardian of temple property; in the 5th, irritable; in the 6th, injury from wild tigers; in the 7th,
excommunication ; in the 8th, injury by weapons; in the 9th, an atheist; in the 10th, death by
lightning; in the 11th, acquisition of new residences; and in the 12th, going away from home.
Vyatheepatha in the 1st indicates skin diseases; in the 2nd eloquence; in the 3rd, musical
talents; in the 4th owns horses: in the 5th, affliction to children; in the 6th, quarrels in the family;
in the 7th, poverty; in the 8th learned in fine arts; in the 9th unlucky; in the 10th, danger from
'burns' or fire; in the 11th, favoured by rulers; and in the 12th, a bhrashta or fallen person.
If Parivesha is in 1st house, there will be death from serpents; in the 2nd, acquisition of
treasures; in the 3rd unsound mind; in the 4th, will not J ive in his own house; in the 5th
incarceration; in the 6th, becomes a thief; in the 7th, loses one eye; in the 8th, danger from
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weapons; in the 9th, disrespectful towards elders; in the 10th, generous; in the 11th, poor in
speech; and in the 12th, affected by chronic diseases.
Indrachapa in Lagna gives rheumatism; in the 2nd, deafness; in the 3rd inclination to kill
Brahmins; in the 4th, squandering public wealth; in the 5th, a magician and a coward; in
the 6th, fear from foes; in the 7th, deformed limbs; in the 8th, a wanderer in quest of impossible
things; in the 9th death through son or incarceration; in the 10th shabby dress and quick eating.
Stanza 78 If Indrachapa is in the 11th, the person will be valiant and a good hunter;
and in the 12th,leaving native place through Government disfavour. Kethu in Lagna makes one
baldheaded ; in the 2nd, physical debility and speech through the nose; in the 3rd, highly
sensitive and speaking through the nose; in the 4th, fond of perfumes and scents; in the 5th,
'soola' disease (birth of twins in the case of women).
NOTES
Kethu in the 5th can give rise to "soola disease", heart trouble, weakness of the heart, etc.
In regard to a female such a position indicates birth of twins.
Stanza 79. In the 6th Kethu makes one sandblind and gives death through kapha
diseases in a stranger's house; in the 7th, death while thieving; in the 8th, death by posion; in the
9th, performs wonderful deeds and dies in the end; in the 10th, death by fall; in the 11th, gets
treasure; and mines; in the 12th, he will be sleepless, squanders money and meets with calamities
in life.
Stanza 80. The nature and strength of the Bhavas, their completeness and
incompletness and their progress and decay have been explained hitherto. The exact period,
when the Bhavas fructify, will now be explained.

TIME WHEN BHAVAS FRUCTIFY

Stanza 81. The time of fructification is to be known by multiplying the time-periods
allotted to the different planets as Ayana, Kshana, etc., by the number of Navamsas gained by the
planet in the Rasi.
NOTES
The time-periods allotted to different planets as per Brihat J ataka are: the Sun Ayana
(6 months); the Moon Kshana (48 minutes): Mars Vasara (one week); Mercury Rithu
(two months); J upiter Masa (one month), Venus Ardha (a fortnight) and Saturn Sama
(one year).
Stanza 82. The period indicated by the lord of Lagna Navamsa, multiplied by the
number of Navamsas traversed by the said lord gives the time of fructification.
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NOTES
Suppose the rising Navamsa is Leo. Its lord is the Sun. The period indicated by the lord is
Ayana or 6 months. Suppose the Sun is in the 5th Navamsa. Then the event, say marriage, will
happen within (5x6) =30 months.
Stanza 83. The 'time' signified by the lord of Lagna multiplied by the number of Rasis
intervening between the Lagna and the Rasi holding a malefic planet indicates the period of
sorrow.
NOTES
Here, there is a certain ambiguity discernible. We are asked to multiply the 'time' ruled by
the lord of Lagna by the number of signs intervening between the Lagna and the sign holding a
malefic. Suppose there are two or three signs holding malefics. Waich is to be preferred? No
light is thrown on this. Here we have to take recourse to commonsense. The sign holding tbe
most powerful malefic, must be considered. Suppose Lagna is Virgo and Mars is in the 3rd. The
lord of Lagna is Mercury. The time signified by Mercury is 'a fortnight'. Multiply this by 3 (the
number of signs Mars is removed from Lagna) and the evil effect will fructify within three
fortnights.
According to the same reasoning if instead of a malefic, a benefic is concerned, within
the appropriate time a benefic event can take place. This is the view of some.
Stanza 84. Other methods of fixing the 'time' of happening of the good and evil results
are given elsewhere. They are herewith explained.
Stanza 85. If the lord of a house is in the visible hemisphere, the effects of the Bhava
will be experienced very shortly. If the lord is in the invisible hemisphere, the results will happen
very late. The time of happening corresponds to the period in months or days signified by the
number of Rasis intervening between the Bhava concerned and the Rasi occupied by the lord of
the said Bhava. Or the results may happen when the Moon next transits the sign occupied by the
lord of the concerned Bhava.
NOTES
In this stanza, methods are given for ascertaining the period of happening of the results
pertaining to a Bhava. If the lord of a Bhava is in the visible half of the horoscope (7th to 12th
houses), the Bhava results materialise very early. If the lord is in the invisible half (1st to 6th),
the indications rranifest rather late. The other method suggested is this. Find the number of Rasis
separating the Bhava and the sign occupied by the lord. Here instructions are not clear as to when
to predict ' days' and when to predict 'months'. One has to fall back on one's experience. It is to
be assumed that if the concerned planet is in the visible half, the time reckoning should be in
terms of days ; if in the invisible half, in terms of months.
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The results of the Bhava can also happen when the Moon next transits the sign held by
the lord of the Bhava concerned. Suppose in a Prasna chart, one wishes to know the time of
marriage. The lord of the 7th Bhava (Sun) is in the 6th, i.e., in the invisible half. This means
marriage will be delayed. The lord of the 7th Sun is separated from the 7th, by 12 signs.
Marriage may take place within 12 months. Or, the Moon will next transit the sign held by the
lord of the 7th after about 24 days. The events may take place then. These are all clues for a
clever astrologer to make predictions and he should fall back on his interpretative skill.
Stanza 86. When the Sun or the Moon or the effect-giving planet transits the Lagna, or
the sign occupied by the effect-giving planet, or his exaltation sign, the indicated events happen.
Whether in the past or in the future good and bad happenings coincide with the transit of Lagna
by beneiics and malefics respectively.
NOTES
This stanza enables us to predict when good and bad will happen. By good is implied
good health etc., while by evil is meant loss of wealth, illness, etc. Three points are considered,
viz., (a) Lagna, (b) the sign occupied by the phaladatru or the effect-giving planet, (c) the
exaltation sign of (d) The indicated event can happen when the Sun or the Moon or the
phaladatru transits the above three points. Here an ambiguity arises. Would the Sun and the
Moon, whenever they transit the three points, give uniform results or those indicated by the
Phaladatru. One has only to guess. The 2nd part of the stanza is also open to two kinds of
application. One is the happening of good and bad results pertaining to an indicated event if
we confine the malefics and benefics to the three lords mentioned in the first part of the stanza;
or good and evil results in a general sense can happen if we interpret the term benefics and
malefics rather widely. I leave it to my intelligent readers to take either interpretation in the light
of their experience.
In the following chart suppose the phaladatru (effect giver)is J upiter. Results in his Dasa
have to be considered. Then when the Sun or the Moon or J upiter transits Aquarius (Lagna),
Scorpio (sign occupied by effect-giving planet) or Cancer (exaltation sign of phaladatru), the
results indicated (by ownership, position etc.) will come to fruition. Out of these three planets
here considered,

R
ahu
Mo
on Saturn

A
scendant
S
un
191
M
ars
Mercury
Venus
J up
iter
K
etu

the Moon and the Sun are malefics. During the earlier transits of these planets over
Aquarius, good and bad results (pertaining to J upiter's indications) will have happened in the past
and will happen in the future when they transit Lagna. Instead of assigning the terms matefies or
benefics to all the malefic and benefic planets, I would favour their restriction to the three factors
considered.
Stanza 87. There are other methods of noting the times of happening of events and
they are given below.
Stanza 88. They are (a) constellation days of the planets; (b) their week-days; (c) the
Ritus of the planets ; (d) the period when the Sun, the Moon, J upiter transit the radical sign by
the planet concerned ; (e) Dasa and Bhukti periods of the planets; (f) when the sign of a
concerned planet rises or sets. The Sun signifies Uttarayana and the Moon Dakshinayana. The
benefic and malefic results to be given by the planets should be intelligently inferred.
NOTES
Suppose Venus occupying Scorpio is the planet in question. He signifies certain events in
respect of certain houses, e.g., marriage. Then the event can manifest (a) on a day ruled by
Bharani, Poorvaphalguni and Poorvashadha ; (b) on Friday ; (c) during Vasanta Ritu or spring
(March-April); (d) when the Sun or the Moon or J upiter transit Scorpio: (e) in the Dasa (major
period) and Bhukti (sub-period) of Venus and (/) when Scorpio rises or sets.
Stanza 89. The good and bad results likely to happen during the different Dasas have
already been given briefly earlier. They will be elaborated now.
NOTES Here the reference is to stanzas 47 and 48 in this chapter.
FAVOURABLE AND UNFAVOURABLE POSITIONS OF PLANETS.
Stanza 90. When the Sun occupies an unfavourable position, the native will suffer
from the wrath of the rulers, God Siva, and his own father; diseases in the heart, stomach and the
eyes; troubles in the bones; diseases caused by Pitta, fear from quadrupeds and fire, destruction
of copper vessels and decline of personal influence. When the Sun is well disposed, the results
will be: satwic nature, favour of Siva, father and rulers; acquisition of copper utensils;
increase of wealth through journeys and by trade in woollen goods, grass, gold, leather
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and medicines.
Stanza 91. An unfavourable Moon will give during his Dasa: Queen's anger,
dissatisfaction of the mother or her illness; diseases caused by Vatha, Pitta, and impure blood;
enmity with superiors and relatives; the fury of Durga, loss of crops, danger to life and ill fame.
If favourable: grace of the Queen and Durga, satisfaction of the mother, gain of money by
trading in ghee, sugar, clothes, etc., income by chanting mantras, by breeding cattle, and by
marine traffic and by dealing in diamonds through the help of women and by increase of crops
and increase of fame and riches.
Stanza 92. An unfavourable Mars brings about during his Dasa : Misunderstandings
with brothers, loss of landed property and gold, fear from fire, thieves and enemies ; wrath of
God Subrahmanya and trouble from military personnel, ailments arising from impure blood,
fever, eye diseases, loss of vessels and cuts and wounds in the body caused by weapons. If
favourable, there will be acquisition of landed property, gold, weapons, favour of the
commander-in-chief, and grace of Lord Subrahmanya, profits from the loss of enemies, brothers
and kings.
Stanza 93. It Mercury is unfavourable, the native suiters from the ire of God Vishnu, and
the anger of the heir-apparent, abusive language and troubles from thieves. If favourable, there
will be acquisition of horses, gold and lands,
friends increase, wealth is acquired through the help of Brahmins and good advisers,
sculptural skill and arbitration work. There will be increase of fame, performance of righteous
deeds, earning by writing and figures and winning of the grace of God Vishnu.
Stanza 94. J upiter if unfavourable will indicate ear troubles, sickness to sons, anger of
Gods and Brahmins and enmity with wicked people. If favourable : increase of clarity of mind,
gain from religious practices, through persons well-versed in recitation of Vedas and through the
favour of rulers. Gold, horses and elephants come in unsolicited. Brahmins and Gods bestow
blessings.
Stanza 95. When Venus is unfavourable, there will be sickness to wife and other
female relations, destruction of clothes and decrease of general prosperity; sorrow caused by
love, hatred towards Government servants and low born people come by turns, quadrupeds die in
numbers, and silverware is lost. When Venus is favourable, there will be gain of silver utensils,
fine clothes, ornaments, diamonds, underground treasures, marriage, gain of money, increase in
taste for music, and access to cattle and luxurious food.
Stanza 96. Saturn afflicted brings in diseases caused by wind and phlegm, ignorance,
tendency to steal, etc., irritability, calamities,
inertia, physical and mental debility, sarcasm of women and servants and children,
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dislocation of the limbs and jealousy. If Saturn is favourable, it denotes abatement of sorrows,
association with old women, increase of servants and iron goods, headship of a town, acquisition
of buffaloes and growth of varaka grain.
Stanza 97. The effects of Rahu are similar to those of the lord of the Rasi occupied by
him and of Saturn. Ketu will confer results similar to those of lord of the Rasi occupied by him
and of Mars.
Stanza 98. On analysis, if it is found that the malefic influences alone predominate,
then evil should be predicted. If benefic influence predominates, then good must be anticipated.
If the influences are mixed, then prediction must be made according to the predominating factor.
Stanza 99. Death, serious diseases, danger to near relatives, destruction of house, fall
from position, wrath of the rulers, unpopularity and loss, waste of money and lands, theft of
properly, dishonour, ill fame, are the various evil effects. The exact nature of the evil should be
determined by carefully studying the different Bhavas.
Stanza 100. Good health, royal or governmental favours, gain of money,
reconciliation with friends, success in all enterprises, mental peace, elevation to high positions,
popularity, fame, birth of children, are the good effects to be predicted by a consideration of the
appropriate dispositions of planets.
NOTES
The stanzas giving the results of Dasas of planets, when they are favourable and
unfavourable, are clear and need no explanation. But in stamas 98 to 100 the good and bad
effects have been defined with the suggestion that planetary influences should be correctly
weighed. If the afflictions predominate, then evil alone should be predicted. The person may, die,
become seriously ill, or his relatives, children, wife, brothers etc., may suffer. His house may be
set on fire. He may incur the displeasure of the authorities; he may lose his position and
influence. His lands may be auctioned. His property may be stolen. He may face dishonour and
his reputation may suffer.
If the good influences predominate, disappearance of enemies, access to wealth, gain of
property, increase in reputation, mental peace, etc., will be the indications.
When the good and bad aspects are mixed up, the astrologer should use his
discrimination and find out whether benefic or malefic aspects are in excess cr whether both are
equally disposed and then arrive at a conclusion.
In predicting the good or bad nature of the results, the appropriate Bhavas and planets
should be consi-
dered. Thus if the Sun is the planet afflicted and he is in the 10th, the native suffers the
displeasure of the rulers. The Sun in the 4th with a fiery planet may cause destruction of the
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house due to fire. Similarly if the Sun is the elevated planet in the 10th, there will be rise in
official life. If in Lagna with benefic, there will be good health. The task of the astrologer indeed
becomes very arduous in balancing the different shades of planetary influences. It is here that he
should bring to bear his keen powers of analysis and the gift of synthesis.
CATEGORIES OF KARMA
Stanza 101. The good and bad effects are the resultant of two kinds of Karma
Dridha and Adridha. These can again be subdivided into three types of action, viz., mental,
verbal and physical.
NOTES
This stanza gives in a nutshell, the theory of Karma. Our actions are of two kinds, viz.,
Dridha (fixed) and Adridha (not fixed). Whether Dridha or Adridha Karma may be due to
speech (verbal), thought (mental) and bodily actions (physical). The gamut of Karma is all-
comprehensive and it cannot be restricted to any particular sphere of thinking or activity.
It is not my purpose to elaborate the theory of Karma in these notes as I have already
dealt with it in detail in my Astrology and Modern Thought. Reference may also be made to An
Introduction to the Study of Astrology by my revered grandfather Prof. B. Suryanarain Rao.
Stanza 102. The cause of one's evil Karma and whether it is Dridha or Adridha, is to
be ascertained from the disposition of benefics in the 6th, 8th and 12th and of malefics in
quadrants and trines. According as these dispositions are from Chathra Rasi, Arudha, Chandra or
Lagna, the evil Karma is due to divine wrath, a Brahmin's curse, spells of enemies or people's
hatred.
NOTES
In this stanza, we are given a clue to find out the cause of one's bad Karma which has
resulted in the man suffering from afflictions. If benefics occupy 6. 8 and 12 from Chathra Rasi
and malefics occupy 1, 4, 5, 7, 9, 10,
the sins and consequent evil effects are due to fury of Gods. If planets are found in the
above places from Arudha at the time of Prasna, the sins are the outcome of Brahmin's curses. If
planets occupy such places from the Moon at the time of Prasna, the sins are due to the
incantation (mantraic) of enemies. If planets are found in the above mentioned places from the
rising sign, the sins and the consequent evil effects are due to people's hatred.
These bad actions may be either deliberate or done out of ignorance or both combined.
Here the reference is mainly on Prasna Chart. But we can apply the principles to radical
horoscopes also.
Stanza 103. The nature of the evil Karma will be Dridha or Adhridha according as the
indicative planet is in the house of the Moon or the Sun. When planets are favourably placed,
195
they indicate fruition of good Karma, otherwise that of evil Karma. The mental, verbal or bodily
nature of the Karma is revealed by the position
of a malefic planet in the 5th, 2nd or 10th house.
NOTES
Man suffers from misfortunes in the shape of loss of wealth, humaliation, loss of name,
death of kith and kin. diseases.etc., as a result of evil Karma done in his previous life. This
Karma is either Dridha intentionaland deliberate or Aridha accidental or unintentional. In
either case the consequence is felt. Whether Dridha or Adridha, the Karma can again be divided
into three categories kayaka, arising from bodily actions such as causing physical injury, etc.,
manasika arising from mental actions entertaining evil thought and wishing others evil,
and vachaka or due to verbal actions indulging in abusive and filthy language, etc. Benefics in
the 6th, 8th and 12th and malefics in trines and quadrants these planets can be called as
indicators denote that the troubles arc due to evil Karma. If these dispositions are from
Chakra Rasi, the Karma will be due to God's wrath. Here by God are also meant persons held in
reverence such as parents, preceptors and elders. Suppose one deliberately insults or assaults
one's parents or elders. Here the nature of Karma is Dhridha, Vachaka and Dridha kayaka. The
same is the case when the person harbours evil thoughts' The Karma is Dridha manasika. If on
the other hand, one uses impolite language towards an elder through ignorance or slip of tongue
or accidentally inflicts physical injury, the nature of Karma is Adridha manasika and Adridha
kayaka. The aggrieved party feels pain and this rebounds on the perpetrator of the Karma.
Similarly if
the benefics are in the above places from Arudha, the evil Karma will be due to a
Brahmin's curse. If from Chandra Lagna, the sins are due to black-magic indulged in by enemies.
If from Lagna, people's hatred will be the cause. If the indicator is in the Moon's sign or hora, it
is Dridha karma sins deliberately committed. If the indicator is in the house of the Sun, the
sins are ignorantly or accidentally got. Similarly planets favourably placed, i.e., benefics in
quadrants and trines and malefics in the 6th, 8th and 12th, indicate merit derived from good
deeds. If a weak malefic is in the 5th, the sins may be considered as the outcome of mental
actions. If he is in the 2nd, they are the results of his words, cruel and unwanted. If he is in the
10th, they are the fruits of his bodily actions.
V
enus
Ket
u
Me
rcury
Saturn

M
ars

196

As
cendant
Rahu
Moon Sun,
CR.
J
upiter
In the illustration given herewith, Chakra Rasi (CR) is Libra. The three benefics Venus,
Mercury and J upiter are in the 6, 8 and 12 respectively. Malefics are in Kendras. Therefore the
person's misfortunes are the result of evil Karma which in turn is due to the wrath of
divinity or persons held in equal esteem. Let us assume that the majority of planets
occupy Chandra Hora. The Karma is Dridha that is deliberatejy committed. Saturn aspects the
2nd and 10th. The Karma is Kayaka born out of bodily actions, i. e., the native must have
deliberately attacked his parents, men equal to God, preceptors, etc. Some suggest that Chandra
and Surya Vargas should be considered instead of their houses. When malefics are in 3, 6, 8 and
12 from Lagna, from Chandra Lagna, Arudha, etc., then the intensity of the evil Karma gets
proportionately increased. If some planets indicate Dridha and some Adridha, here also a certaia
delicate balancing is called for.
Stanzas 104 and 105. If malefics occupy the 2nd, 5th and 10th houses, evil Karma
would have emanated from all the three thought, word and deed. If malefics occupy only the
2nd and 5th while benefics occupy the 10th, we have to conclude that when we do any work we
do it unwillingly, complaining bitterly. If malefics occupy the 5th house while good planets are
in the 2nd and 10th, we do our duties carelessly or indifferrently without proper attention.
Careless actions generally bring in loss of children. If malefics occupy the 2nd, while benefics
join the 5th and 10th houses, the evil has issued out of 'words'. This brings about loss of money.
If these malefics are in debilitation or occupy inimical places or comust, they cause intense evil.
If benefics are in exaltation, in own or friendly houses, the good they give will also be great.On
the contrary, if malefics are exalted and if benefics are debilitated, their effects will be little.
IMPRISONMENT AND CAPTIVITY
Stanza 106. If from the Sun two malefics occupy the 7th, 9th and 5th houses which
happen to be owned by evil planets, then the father of the questioner is in prison. If the Sun is
strong, prison-life is due to some action not liked by the King. If he is weak, it is due to debts.
The place of incarceration will be far off, near or midway according as the Sun is in a movable,
fixed or common sign. The same principle can be applied to mother, son, brothers, etc., by
substituting the appropriate karaka. Navamsa also can be taken into consideration.
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Stanza 107. - By substituting Lagna for the Sun, the questioner's own imprisonment will
have to be predicted. If Lagna is movable, jail will be far off; if it is fixed, it will be near and if it
is common, it will be midway.
Stanza 108. -Varahamihira, in his Brihat J ataka, has touched upon this topic and that has
also been noted here.
Stanza 109. If malefics occupy the 12th, 2nd, 5th and 9th from Lagna, or if Lagna
Drekkana happening to be Sarpa, Nigala or Pasa, is aspected by powerful malefics, the native
suffers imprisonment. The nature of jail life corresponds to the nature of Lagna.
NOTES
Either malefics should occupy the 12th, 2nd, 5th and 9th or Lagna falling in the Drekkana
of Sarpa, Nigala or Pasa, should be aspected by malefics to cause imprisonment. The nature of
the place of incarceration will be in accordance with the nature of the signs where the afflicted
planets are situated. In these days of democracy, even when criminals can lead comfortable lives
in jails, the last part of the stanza should be applied with great care.
Stanza 110. One's incarceration will be due to chronic debts or dancing girls; treason ;
son or father; according as the evil planets occupy the 12th, 2nd, 5th or 9th. The person will be
'bound' by rope, chain, etc., according to the nature of the Lagna Rasi.
NOTES
If evil planets occupy all the places mentioned in this stanza, then the strongest must be
taken as indicating the cause of imprisonment. Aries rules ram, Taurus oxen, etc. If Aries or
Taurus is Lagna, the man will be bound by rope. If Leo, by chains, etc.
Stanza 111. If Lagna falls either in the Drekkana of Saturn or is a Sarpa Drekkana, and
is aspected by the Moon and Saturn, then the subject will be imprisoned.
NOTES
This verse is from Krishneeya. Saturn's Drekkanas ate the last ones of Taurus and
Gemini, the 2nd of Virgo
and Libra, the 1st of Makara and Kumbha and Surya Drekkanas are the middle of
Aries,the first of Leo and the third of Sagittarius.
Stanza 112. If Saturn occupies the 5th, 9th, 4th, 8th or 7th identical with a malefic
owned Rasi and is aspected by malefics, one suffers prison life.
NOTES
Malefic-owned Rasis are Aries, Leo, Scorpio, Capricorn and Aquarius. If Saturn occupies
any of these signs and is aspected by malefics, incarceration is indicated. But here one should be
careful to see in which place the afflictions occur as from Lagna and the Moon.
Stanza 113. If Saturn occupies a movable sign, the person will be liberated from
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prison soon ; if a fixed sign, he suffers a long-term of imprisonment; and if in a common sign,
the period will be neither very long nor very short.
Stanza 114. The general effects of the planets whether good or bad, have been detailed
before. But the particular effects of the planets have not been given. They are noted in
Krishneeya which are reproduced herewith for the benefit of the readers.
Stanza 115. Mars is capable of causing sickness ; Mercury, good health; Venus,
enjoyment; Saturn, death; the Sun, loss or destruction; and J upiter long life.
NOTES
Here the ascribed results happen provided the evil planets are unfavourably situated and
benefics favourably disposed.
Stanza 116. Mars and Saturn in the 7th cause sickness. If one is in Lagna and the other
jn the 7th, or if they are in the 2nd and 12th or if malefics occupy the 4th and 8th, there
will be death. These principles should be applied to the Bhava, the lord and the Karaka.
NOTES
These stanzas are capable of any number of interpretations. Mars and Saturn in the 7th
cause sickness. It may be 7th from Lagna, or from Lagna lord or from Lagna Karaka. Extending
the same principles : If Mars is in the 7th (Kalatrabhava) and Saturn is in the 7th from 7th
(Lagna) or vice versa or if Mars is in the 8th (2nd from 7th) or 6th (12th from 7th) or if these
malefic dispositions obtain from the 7th lord or from Venus, death of the wife may be predicted.
In actual practice, all malefics may be considered and not merely Mars and Saturn.
QUARRELS AND MISUNDERSTANDINGS
Stanza 117. If the Moon or Venus in association with malefics is in the 7th or 4th
house, there will be quarrels with women. If a malefic occupies the 4th house, the native quarrels
with
relatives. If malefics occupy the 4th and 7th, mother will suffer from troubles. If a benefic
is in the 7th and a malefic in the 4th house, the person ill-treats the mother.
VISIBLE AND INVISIBLE HEMISPHERES
Stanza 118. Visible hemisphere indicates a crowded place; invisible hemisphere
denotes a lonely retreat. According as the lord of Lagna is in the visible hemisphere, the person
lives in a crowded spot or in a lonely place.
NOTES
The visible half of the zodiac are the six houses counted from Lagna via the 10th. The
remaining six belong to the invisible half.
Stanza 119. This principle can be applied to other Bhavas also, so that the open or
hidden nature of their significations can be detected. Similarly the association of the Sun and the
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Moon reveals the true, i e., the internal or external nature of the Bhavas.
Stanza 120. For example, if the 7th lord is in the invisible half, the querist's sensual
desires will be hidden. If the lord is in the visible hemisphere, his desires will be quite open and
known to all.
Stanza 121. Benefic planets, benefic Rasis confer a cultured and fair bride. With
regard to all Bhavas, all these factors have to be carefully considered.
Stanza 1. The miseries of men are due to the wrath of Devas, Dharma-devas, serpents,
parents, preceptors, Brahmins, Pretas, and Bhutas. They are eleven in number. They are also due
to evil eye, curses, the evil acts directed by enemies and other afflictions. Causes and remedies
for such miseries are given for the benefit of the querist.
NOTES
The commentator gives the following causes as the reason why men suffer, (a) The anger
of the gods, (b) the wrath of Dharma devas, (c) the fury of the serpent-god, (d) the dissatisfaction
of the manes, (e) curses of seniors and preceptors, (f) curses of Brahmins, and
(g) troubles caused by ghosts and those resulting as a reaction of wounding words and
expression, poison and abichara.
FAVOURABLE AND UNFAVOURABLE KARMA
Stanza 2. Whether qne's past Karma is favourable or unfavourable and in what manner
it expresses itself, should be carefully divined by the astrologer.
NOTES
Here the term deva means the Karma or destiny factor. What we cannot explain by
known causes, falls under Daiva or the Karmic factor.
The causes of Karma whether caused by wrath of deities, or the curses of parents, etc.,
have already been given elsewhere.
Stanza 3. J upiter represents the one supreme divinity. If he is favourable, all deities
will favour the native. If he is not favourable, all the deities will be unfavourable.
Stanza 4. The Sun irrespective of the sign he is in, represents Siva. He also stands for
Subrahmanya or Ganapali according as be occupies the 1st or 2nd Drekkana of a common sign.
The Moon if strong stands for Durga; if weak, represents Bhadrakali; and if in addition to being
weak he occupies a martian sign, denotes Chamundi with dark attributes.
NOTES
Here the different deities (causing good or evil Karma) rale the fortunes and misfortunes
of men :
Planet Condition Deity
The Sun In all signs God Siva
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The Sun 1st drekkana of a com- God Subrahmanya mon sign
Pl
anets
Condition Deity
Th
e Sun
2nd Drekkana
of a common sign
God
Ganesha
Th
e Moon
Strong Durga
Th
e Moon
Weak Bhadrakali
Th
e Moon
Weak and in
martian signs
The darker
aspects of
Charaundi
Raktheswari, Raktha Chamundi, etc., fall under the category of' dark aspects'.
Stanza 5. Mars in odd signs denotes the deities Subrahmanya, Bhairava, etc. In even
signs, the deities signified are Chamundi, Bhadrakali etc.
NOTES
Subrahmanya is implied only when the odd sign is a satwic one. Other odd signs signify
Bhairava, Chandrakesha, etc. Similarly with reference to even signs, the aggressive or passive
nature of the deity depends upon the satwic, rajasik or thamasik nature of the even sign in which
Mars is placed.
Satwic signs: Leo, Sagittarius, Cancer and Pisces. Rajasic signs: Gemini, Libra, Taurus
and Virgo.
Thamasic signs: Aries, Aquarius, Scorpio and Capricorn.
AFFLICTIONS DUE TO DEITY
Stanza 6. Mercury in movable and common signs governs Avataras of Vishnu. If he
occupies the first and the second Drekkanas of fixed signs, he indicates Sri Krishna. If he
occupies the third Drekkana of the same, he stands for Vishnu in general. J upiter represents
Vishnu. As he governs divinity in general, his nature can be understood from the sign he
occupies and from the planets he associates with.
NOTES
For example, if Mercury occupies Leo or joins with the Sun or has any Varga
connections with the Sun, he governs Siva. If he has any connections with the Moon, he stands
for Durga. If he is connected with Mars, he stands for Subrahmanya and so on.
Stanza 7. Venus signifies Annapoorneswari, Lakshmi and Yakshi. Saturn rules Sastha
and Kiratha and Rahu symbolises the 'serpent
201
god'.
NOTES
Venus in own house signifies Annapoorna; in the house of a benefic, Lakshmi and in an
evil house Yakshi; or in Satwika signs Annapoorna, in Rajasa signs Lakshmi and in Tamasa
signs Yakshi.' In odd signs with male planets, Sukra signifies Ganapati.
Stanza 8. When planets owning 'houses of harm' (badha) occupy unfavourable places,
they cause affliction appropriate to the deity ruled by them.
NOTES
Houses of harm are given in stanzes 110 and 111. Unfavourable houses are 6, 8, 12 ; and
3 also according to some writers.
Stanza 9. The reasons for the 'wrath' of the deities and the remedies for alleviating
them can be known by the positions of planets in various houses.
Stanza 10. A malefic in the 12th from the Sun and other planets, signifying the wrath
of deities, suggests disfigurement of the idol of the said deity. Gulika or Rahu, conjoining the
anger-signifying planets, denotes the idol is polluted by the contact of Dundubha. Saturn's
association reveals that the idol or temple or both have become worn out and polluted. Martian
association indicates that the deity is not well looked after by the temple-guardians owing to
dissensions amongst themselves.
Stanza 11. If the above mentioned planet occupies Lagna and joins with an evil planet,
the idol is not in proper order. If the evil planet is Mars, the idol is broken; if Saturn and other
evil planets, it is dirty and polluted. If the angry planet in conjunction with an evil one occupies
the 4th house, the temple is a very old one and requires repairs.
NOTES
Here Lagna and the 4th house should also be 'houses of harm'. 'Not in proper order'
implies cracks or uncleanliness. If the idol is broken, it is to be changed. If it is unclean,
purificatory ceremonies have to be-performed.
PALLIATIVES FOR AFFLICTIONS
Stanza 12. When the angry-planet is in the 7th house, the palliative is divine dance. If
he occupies the signs of Mars and the Sun, illumination must be arranged; in those of the Moon
or Venus, offering of milk, ghee and payasa; J upiter, anointment with sandal paste; and Saturn,
offering of ornaments and dress.
NOTES
If the 'angry planet' is in the 7th house, one should engage the performance of 'divine
dance'; in the houses of the Sun and Mars, arrange 'illumination'; in the signs of the Moon or
Venus, offer milk, ghee and payasa(svrectened rice or other grain preparation) as oblations. If he
202
is in the house of Mercury, anoint the idol with sandalwood paste. If he happens to be in the
house of J upiter, adorn the idol with garlands of flowers and worship with sacred flowers. If he is
in the house of Saturn, offer ornaments and dress.
Stanza 13. If the Badhaka planet is in the 8th or 10th house, perform puja or bestow
Bali
Kannas. If he is in the 12th, employ music and sounding of drums.
NOTES
Worship to the deity should be offered both in the morning and in the evening with due
observance of spiritual disciplines.
Stanza 14. Remedies for the disposition of 'the angry planet' in Lagna and other
houses are respectively the gifting away of one's own image (pratibimbadana), recitation of
mantras (japa), worship of God (puja), construction of temples (dhama), feeding (santarpana),
pratheekara bali, dancing before the deity (nrithya), Propitiatory oblation (bali), invocations
(devopasana), dantis-kandha, dedication (tarpana). As the 12th house is not a 'house of harm',its
lord is also not harmful.
NOTES
The remedial measures given in this stanza are according to other treatises, which the
author quotes for ready reference
Stanzas 15 to 18. If the Sun, the Moon,etc., are 'angry' or if the 'angry' planet occupies
the sign of the Sun, Moon,etc., the palliatives, in the order of planets are divine worship
(Devaradhana), Sankabhisheka and free distribution of rice-water, illumination and havanas,
dance before deity, homas and feeding Brahmins, liberal feeding, and feeding of all classes of
people.
NOTES
Here the reference is to the Moon etc., being themselves afflicted, or 'afflicted planet'
occupying the signs of the different planets. Thus if an 'angry' Sun or any
planet occupying Leo joins an unfavourable house, 'Aaradhana' should be performed. An
angry Moon or a planet in Cancer requires the free distribution of rice water to the poor. An
angry Mars or a planet occupying his houses will be pacified by illumination and 'Homas'.
'Natya' (ceremonial dance) is recommended for Mercury or for a planet occupying the sign of
Mercury. J upiter and the planets occupying his signs will be satisfied by free feeding of
Brahmins and offering of ornaments. Venus and the planets occupying his house will be easily
satisfied by the free feeding of the people in general. And
Saturn and the planets occupying his signs require the feeding of backward classes.
Stanza 19. If any planet in association with a benefic occupies Lagna, then say that the
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deity governed by that planet will favour the native. If the lord of the 9th occupies 'the house of
harm', then the deity, he used to worship before, has been neglected and hence the trouble.
MISAPPROPRIATION OF DEITY'S PROPERTY
Stanza 20 If the lords of the 'houses of harm' occupy the 2nd or the 11th, then it must
be construed that the native has misappropriated the property of the deity signified by the planet
concerned.
NOTES
If the lord of 6, 8 or 12 occupies either the 2nd or the 12th, then the native's suffering will
be due to the curse OF wrath of the deity ruled by the said lord, whose property the native will
have misused.
NATURE OF MISAPPROPRIATED PROPERTY
Stanza 21. The misappropriated property will be Dhatu, Moola or J eeva, according as
the Lagna happens to be either chara, sthira or
dwiswabhava; or the planet occupying the Lagna happens to be a Dhatu, Moola or J eeva
one.
NOTES
If movable signs happen to be Lagna or if a Dhatu planet occupies Lagna,
misappropriation of mineral wealth such as gold, silver, copper, etc., is the cause of the deity's
displeasure; if fixed signs happen to be Lagna or if the planet ruling 'Moola' is in it,
misappropriation of 'Moola Dravyas' such as lands, trees, plants, etc., will be the cause. If
common signs be the Lagna or J eeva Grahas occupy it, then misappropriation of 'J eeva Dravyas',
viz., living beings (man, quardapad, etc.), is the cause of the anger. Here again the planet must be
a Badhaka. The position of lord of Lagna should also be similarly considered. A Badhaka (i.e.,
the lord of the 3rd, 6th or 11th) should occupy the Lagna. The Dhatu, Moola or J eeva signified
by the planet would be the property misused by the afflicted person ; or the mere fact of the
Lagna being chara (movable), sthira (fixed) and dwiswabhava (common) would give the clue as
to the source of affliction. J ust as Lagna, the 2nd house can also be considered.
Stanza 22. Whenever the cause is found to be 'J eeva', it must be inferred that the
native vowed to present cattle as free gifts to the Diety, but did not act up to it; or he
misappropriated the cattle for himself; or having promised to give money, etc., for any person or
animal connected with the Deity, he retracted his promise.
Stanza 23. When 'Dhatu' is the cause of the Deity, the native has not acted up to the
vow to give money as free gift or misappropriated the Deity's wealth. Similarly for 'Moola' he
should be considered as having misused lands, trees, grain, etc., endowed to the Deity.
Stanza 24. The Moon, Mars, Rahu and Saturn, and all movable signs signify Dhatu.
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The Sun and Venus and all fixed signs represent Moola. Mercury and J upiter and all common
signs denote J eeva.
Stanza 25. According to Krishneeya, the Moon, Mars, Saturn and Rahu are Dhatu.
The Sun and Venus are Moola. Mercury and J upiter are J eeva. Similarly the signs Aries, etc.,
and the stars Aswini, etc., should be considered as Dhatu, Moola and J eeva in regular order.
NOTES
They are to be considered in prder of Dhatu, Moola and J eeva in succession. With regard
to Nakshatras, Aswini, Bharani, Krittika, Rohini, etc., represent Dhatu, Moola, J eeva, Dhatu,
etc., in cyclic order.
Stanza 26. According to all views, J upiter represents 'J eeva', and Mars and Rahu
'Dhatu'. The Sun stands for Dhatu only and Saturn for Moola only. According to some others,
both these planets stand for both Dhatu and Moola.
In the same way, Mercury stands for J eeva and Venus for Moola, while yet some say that
both these planets stand for both J eeva and Moola. The Moon stands for both Dhatu and J eeva.
Aries onwards indicate Dhatu, Moola, etc., in regular order.
NOTES
Stanza 26 is clear enough. But in view of the conflicting views, we can take the
principles given in stanza 24.
Stanza 27. The affliction caused by the deities the Sun representing Siva, etc.,
should be considered as given in previous stanzas.
NOTES
Dharma Daivas or deities are to be understood as given in stanzas 4, 5, 6 and 7.
INTENSITY OF DEITY'S WRATH
Stanza 28. If the Lord of the 'house of harm' is in the 4th; or if the Lord of the 4th
house occupies a 'house of harm'; or if the lord the 'house of harm' occupies the sign of the lord
of the 4th; or if the lord of the 4th occupies the sign owned by the 'lord of harm'; then the native
is subject to the wrath of deity.
NOTES
'Houses of harm' have already been enumerated in the earlier stanzas. Lord of the house
of harm in the 4th sign or vice versa, Lord of the 4th in the sign of a badhara planent or a
badhaka planet, in the sign of 4th Lord indicates that the querist's sufferings is due to the anger of
the deity appropriate to the badhaka planet. The badha or affliction will be due to the cessation of
the appropriate ritas that were conducted for the deity.
Stanza 29. Determine the 'family deity' as per the 4th lord and recommend the
resumption of the old rites.
205
Stanza 30. The causes and remedies detailed before regarding the 'anger of Gods' may
be repeated in this connection also. If the Sun and the Moon occupy the house of harm, the
source of affliction will be the anger of 'family deities'. They must be worshipped with devotion
for prosperity.
ANGER OF SERPENT GOD
Stanza 31. If J upiter as lord of a 'house of harm' occupies the 6th, 8th or 12th and
these happen to be the kendras of Rahu, then it must be inferred that the person has earned the
'wrath' of 'superior serpents'. If J upiter happens to be in the kendras of Gulika, inferior ones have
turned against him. If Rahu occupies the 'house of harm', then the trouble is from
serpents. In this yoga also, if Rahu has any connection with the Sun, then the trouble is from
good serpents; if with the Moon, from bad ones.
Stanza 32.- If Rahu is in the 6th, 8th or 10th or in the house of harm, Sarpa Bali should be
performed; if in the 4th, Chitra Kuta stone should be dedicated to the Serpent God; if in the 12th,
'singing' must be arranged ; if in Lagna, milk and 'siddhapayasa' (milk and water) should be
offered ; and if in the 7th house, devotional music must be sung.
Stanza 33. Whatever be the house Rahu occupies, Sarpa Bali is to be performed. Some
say that good serpents alone will be pacified by Sarpa Bali, while songs and dance are required
to allay the fury of bad ones. If the serpents are not satisfied, sickness and other calamities may
come in. If they are satisfied, children, good health and general prosperity will come in.
Stanza 34. If Rahu occupies a movable sign, the curse is due to the wanton destruction
of the serpents' eggs. If he is in a common sign, it is due to killing of small ones. If he is in a
fixed sign, it is the result of felling trees found near the serpent's abode. If such destruction is
found, eggs and small serpents of gold and copper should be made and installed in the places of
worship. For destruction of trees, fresh ones should be planted.
Stanza 35. According as Lagna is movable, fixed or common, the 11, 9 or 7 images
(of eggs or small serpents) made in gold or copper, should be installed, according to tradition.
Stanza 36. The curse of serpents is to be inferred if Rahu conjoins Mandi, or if he is in
the 5th, 7th or 9th from him. If Mars occupies a kendra of Rahu, the reasons for their trouble are
destruction of trees or removing the earth or killing them or levelling their abodes or setting fire
to the trees near or ignoring to replant fresh trees or breaking their favourite anthills.
Stanza 37. If Saturn and Gulika occupy the kendras of Rahu, say that the abode of
serpents has become unclean and polluted by heaping urine, stools, etc., all round, or by allowing
sinners and other low-minded people to approach their quarters, or by allowing elephants to
trample on them or by freely ploughing the places with bullocks.
Stanza 38. If Gulika alone stands in a kendra of Rahu, the abodes of the serpents have
206
become unclean by spitting on them or by cohabitation or by excreting, etc., near them. If Saturn
and Gulika occupy the kendras, the surroundings of their abode also should be well guarded and
kept clean by fresh trees being planted and by regular rites of purification.
PARENTAL CURSES
Stanza 39. -According as the Sun or the Moon occupies the 'house of harm' which should
happen to be the sign or Navamsa of Mars, the native is under the curse of the father or the
mother. A malefic in Leo or Cancer which happens to be an unfavourable house from Lagna
indicates the same result. To get rid of these curses, the parents should be better served if they
are alive and their annual ceremonies must be performed with great devotion if they are dead.
Stanza 40. If an evil planet is in the 'house of harm' in association with, or in the sign
of J upiter, there will be the curse of Brahmins and Devas. If the 'house of harm' is Leo or the Sun
is there, the curse is again due to the dissatisfaction of father, grand-father or ancestors or
seniors. This is known as Purva Sapa. If the evil planet happens to be Mars, the nature of the
curse is very intense. Hence their dissatisfaction must be removed by suitable amends.
CURSES OF ELDERS
Stanza 41. If the lord of the 6th is in the 9th or if the lord of the 9th is in the 12th, then
the father or preceptor or a family elder is not well disposed towards the native. The Sun
occupying the 6th house or conjoining the 6th lord; and the Moon, similarly disposed, denotes
respectively father's and mother's displeasure.
TROUBLES FROM GHOSTS
Stanza 42. It is said if the obsequies of a person have not been properly performed, his
soul without getting the necessary liberation will be wandring as a ghost molesting his kith and
kin.
Stanza 43. If Gulika occupies the 'house of harm' or an unfavourable place, the person
suffers troubles from ghosts. If he however occupies the sign or Navamsa of Mars or is
associated with or aspected by Mars, then the man had an unnatural death, such as from burns,
deadly weapons, or diseases like smallpox, etc. If Gulika is in any way connected with Saturn,
then the man will have died of misery and penury in a lonely and foreign place.
Stanza 44. If Gulika just mentioned has any connection with Rahu, then the perfjon
had died of serpent-bite. If Gulika is connected with evil planets and occupies a watery sign, then
death will have ceen due to drowning. In this manner, by noting the connection of Gulika with
evil planets, the unnatural causes of death resulting in the person becoming a Preta should be
ascertained. The sex of the dead person depends upon the odd or even nature of the sign and
Navamsa occupied by Gulika.
Stanza 45. If Gulika occupies Bhavas indicating brothers, etc., or is in any way
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connected
with the lords or karakas of the respective Bhavas, then the dead person would be the
brother, etc. If Gulika is in a fixed sign, the person died recently ; if in a movable sign, long ago ;
if in the 4th, or connected with the lord of the 4th, the Preta or ghost is some way connected with
the family. Otherwise the ghost is foreign to the house.
Stanza 46. If Mandi occupies the first part of a Rasi, then the Preta or ghost is that of
an infant; if he occupies the last part, the ghost is that of an aged person. If in the middle, then it
will be middle aged.
Stanza 47. The age of the 'ghost' will also correspond to the age of the lord of the
house in which Gulika is placed. In determining the Moon's age, however, his avasthas should be
considered.
NOTES
The age of the dead person can be determined in another way. Ncte the position of Gulika
in the various houses and calculate the years allotted to the lord of each house, or note the planet
who associates with Gulika and calculate his yeats. Moon gives 1 year, Mars 2, Mercury 9,
Venus 20, J upiter 18, the Sun 70 and Saturn 50 years. In fixing the age of the Moon, there is
another view. The avastha of the Moon determines the age. That is, if the Moon is in balya
avastha, the Preta will be that of a child.
Stanza 48. The caste and age to which the dead man belonged and the object are to be
ascertained by noting the nature of the Rasi and Navamsa occupied by Gulika.
NOTES
The caste of the Preta in its worldly life should be ascertained on the basis of the Rasi and
Amsa occupied by Gulika. Whether Rasi or Amsa should be taken, is again a problem to be
determined by the astrologer's ability. Pisces is Brahmin, Aries is Kshatriya, Taurus is Vaisya
and Gemini is Sudra. The triangular signs have similar 'castes'. According to some
commentators, the caste of the Preta should be known from the caste of the lord of the sign
occupied by Gulika. The castes of the
planets are thus disposed : Brahmin J upiter and Venus ; Ksbatrna Mars and the
Sun; Vaisya the Moon; Sudra Mercury ; and other so called low castes Saturn. Of
couise other tendencies and objects of the Preta in afflicting the person should be guessed by
noting the planetary strengths, exaltations, evil associations, dispositions, etc., of these lords.
REMEDIAL MEASURES
Stanza 49. Having ascertained that the affliction is due to troubles from ghosts,
remedial measures should be adopted. Though the effects of trouble may be slow, the results of
their favour will be easily seen.
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Stanza 50. It is the 'anger' of pretas that brings about the death of children, sickness
and poverty. To counteract such afflictions, shraddhas,
kshetra pindas, tilavahana, etc., should be carefully performed followed by the feeding of
Brahmins. These remedies pacify the pretas and contribute to general well-being and prosperity
of the person concerned.
EVIL EYE
Stanza 51. Drishti hadha, the trouble that is brought about by seeing some unusual,
uncommon 'grahas' capable of mischief will now be enumerated.
Stanza 52. Persons who are miserly, or cruel in nature, or overpowered by extreme
fear, thirst, or fatigued by extreme sexual indulgence, or stubborn, or spiteful, or ruined in
wealth, or deserted
by all, or disappointed, or unclean, or sickly, or maddened with joy, or very handsome, or
squandering spend-thrifts, or deprived of mental strength, or having many ornaments on their
bodies, and wandering alone in the nights, and persons to whom misfortunes are near, are
attacked by five Bhutas.
Stanza 53. Women anointed with oil, or in confinement, or engaged in sexual
intercourse for the first time after puberty, or deeply drunk, or naked, or in pregnancy, or
intensely passionate or fatigued by sensual and sexual pleasures; or standing often in streets,
parks and junctions of highways; or having menstrual period, or steeped in immorality, or always
complaining and crying or moving; or bewitchingly beautiful, are affected by guhyakas.
NOTES The above three stanzas are from Sarasangraha.
CAUSE OF EVIL EYE
Stanza 54. With a view to devising antidotes, the reasons for the attacks of these
spirits and the spots from which they attack will be now taken up.
Stanza 55. As a result of disrespect, debts, enmity and failure, man's good luck wanes
and troubles from grahas arise as decreed by the Supreme Being.
NOTES
This stanza is variously interpreted. Disrespect implies irreverence to any divinity or
deity. If one deprives the deity of what is due to it by way of gifts, pujas, etc., it constitutes a
debt. The third is the old inherited enmity. Failure in one's debt towards the deny constitutes the
fourth source of trouble. As a result of these four causes, the fortunes of the man are said to
decline and he is said to suffer untold miseries. Divine Law orders punishment and then the
troubles from grahas come in full force.
PLACES OF ATTACK
Stanzas 56 to 59. The various grahas frequent the following spots for amusement:
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caves, rocky places, tops of hills, forests, gardens, summits of mountains, banks of rivers, brinks
of tanks and ponds, sides of wells; river confluences, whirls, cow-sheds, vacant houses, isolated
trees, cremation grounds, ruined temples; places where treasure troves are found, chemical
laboratories, mole-bills, centres of highways, outskirts of villages, places, where female deities
are worshipped, places of pilgrimage; palatial mansions and places of sport.
NOTES
Causes for being afflicted by spirits have already been given. The spirits are generally
said to frequent the places mentioned in stanzas 56 to 59 and they should be avoided.
Stanza 60. The spirits that trouble man are many. Their number, their names and their
general nature are explained below as based on other treatises.
NAMES OF SPIRITS CAUSING EVIL EYE
Stanza 61. The spirits that trouble man are 26 in number. Of these 18 are powerful
spirits and 9 are secondary ones.
Stanzas 62 and 63. Amara, Asura, Naga, Yaksha, Gandharva, Rakshasa, Heydra,
Kasmala, Nistheja, Bhasmaka, Pitris, Krisa, Vinayaka, Pralapa, Pisacha, Anthyaja, Yonija and
Bhuta are the 18 Mahagrahas or great spirits.
Stanza 64. Apasmara, Brahmana, Brahma Rakshasa, Kshatriya, Vaisya, Sudra,
Neecha, Chandala and Vyanthara are the 9 light or secondary spirits.
CATEGORIES OF SPIRITS
Stanza 65. These and many others had their origin from the anger of Rudra.These
spirits can be divided into three categories based on their motives of attack; viz., Bali Kama, Rati
Kama,
and Hanthu Kama.
NOTES
The origin of all these 18 great spirits (mahagrahas) and the secondary or light spirits
(laghu grahas) is traced
to the wrath of Rudra, and they are brought under three distinct categories, the basis
being, their motive. Actuated by Bali Kama (wishing to eat the oblations given) some attack the
man ; some are actuated by the wish to indulge in enjoyment with the victim (Rati Kama), while
a few have I their motive as the destruction of their victims (Hanthu Kama).
How TO DISTINGUISH SPIRITS
Stanza 66. These spirits also can be divided into two, viz., passive and active and
these can be distinguished from the natures and dispositions of the planets
Stanza 67. Some 'devatas' attack persons to murder them; some do it for getting
oblations, and some do it for enjoying with their victims.
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The first do not leave their victims without killing them; the second leave the victims
after getting
their dues; and the third also do not leave their victims but they can be pacified.
NOTES
The terms 'devatas', 'grahas' and 'bhutas' are synonymous in the context in which they are
now used.
Stanza 68. The signs or symptoms by which the people affected by these Devatas can
be distinguished, are detailed in other treatises. By examining them, the names of the Devatas
also can be known.
Stanzas 69 to 71. A person affected by Deva Graha bathes early, anoints his body with
scented perfumes, is calm, spends his time mostly in places of worship; talks, eats and estimates
little; is not
easily angered, likes flowers and perfumes and is strong in mind and gentle in looks. A
person affected by Asura Graha decries Devas, praises Asuras, hates Brahmins, is cruel hearted,
looks slantingly, is fearless and haughty, laughs patronisingly, exhibits signs of wonder at
everything, displays dummy shows, eats much and shakes his body.
Stanzas 72 to 75. One affected by Naga Graha is an addict of sweet drinks and curds
(dugdha), bites his lips often, looks around with his red shot eyes, is very irritable and
frequents hilly places, his body shivers and he quashes (or bites) his teeth and is fond of flowers.
Yaksha Graha makes one brave, charitable, gives power of quick comprehension and seek
pleasure always. Gandharva Graha makes one talk little, fond of perfumes and flowers, skilled in
music and dance, sitting on mounds of sand, and produces melodious sounds with his facial
movements, is fond of drinking milk, laughs and plays much.
Stanzas 76 to 79. One affected by a Rakshasa Graha is running to and fro, eats his
own flesh, drinks blood and liquor, lives in a
lonely place, his body is of copper colour, has no sense of shame, is quickly angered, is
unclean, wanders in the nights and is hefty. One affected by Heydra Graha is smiling, has
downward gaze, keeps his fingers folded, rests his head on his knee cap when sitting, and is
fierce-looking. One affected by Kasmala Graha smears his body with dirt, is unclean, sleeps on
ashes, laughs and weeps alternately for no reason, proves ungrateful to women, terrifies animals,
always eats, is quarrelsome, sensual, misappropriates other's wealth, irritable, and talks very
little.
Stanza 80. If one is affected by Nistheja Graha, his body is lustreless, he is always
tired and worn out, looks askance at all people,reserved and mocks at physicians.
Stanza 81. The person attacked by Bhasma-ka Graha talks irrelevantly, hates others,
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has a cold and dark body, he will have angular looks,
is not satisfied with any amount of food and is clean.
Stanza 82. When a person is attacked by Pitru Graha, he performs pinda kriyas, is
fond of flesh, sugar and gingeJ ly seeds and is calm and unruffled.
Stanza 83. A. person affected by Krisa Graha prefers solitude, is lean, runs to and fro,
produces wailing sounds, does not reply even when questioned, and is not satisfied with any
amount of food.
Stanza 84. If a person is affected by Vinayaka Graha, he often removes the dust off his
legs, produces sounds now and then, vomits always, bites his teeth making katakata sounds,
(half-guttral and half-dental).
Stanza 85. A person influenced by Pralapa Graha, injures his own body, is lean,
dances round, has no thoughts about anything, sometimes laughs and talks much without any
purpose.
Stanza 86. One possessed of Pisacha Graha exhibits harsh and hard voice, talks
senselessly, likes dirty and worn-out things and his body is foul smelling.
Stanza 87. If one is possessed by an Anthyaja Graha, he talks ill of others, his eyes are
red and moving, he is niggardly, smears his body with dirt and refuse, eats much, shakes his legs
for no reason and has plaintive speech.
Stanza 88. A person affected by Yonija Graha eats much, is able to read others' minds,
likes flesh, eyes are swimming round, behaves shamelessly, smells like that of a goat, and he
cannot move most of the limbs in his body.
Stanza 89. Bhutha Graha can be recognised in a person who beats all who approach
him, who climbs trees, talks incoherently and apes all, his nature is ever changing.
Stanzas 90 to 92. A person possessed by an Apasmara Graha falls unconscious with
shooting eye-balls after spitting large quantities of phlegm
and is motionless, his body is yellow in colour, bites his teeth and after some time
recovers consciousness. One affected by Brahmana Graha shows desire to get garlands of white
flowers and dress, chants Vedas, spreading Kusa grass and observes all the religious ceremonies
of a Brahmin and worships God. Similar conduct is exhibited by one who is affected by Brahma
Rakshasa Graha.
Stanza 93. A person affected by a Kshatriya Graha likes red flowers and red dress,
runs to and fro, dances round and round and laughs aloud, writes on palm leaves and paper, is
able to stand excess of cold and heat and acts and roars like a Kshatriya.
Stanza 94 One affected by Vaisya Graha yawns, laughs and cries aloud, complains
always, imitates a merchant, initiates selling and buying, dances
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round and round, talks rubbish, is quickly angered and is immodest in his actions.
Stanza 95. One affected by a Sudra Graha consumes his own urine and stools, talks
indistinctly, rubs his private parts, cries and laughs for no reason, laughs at Brahmins, pretends
love for women and his limbs shiver and shake.
Stanza 96. One suffering from Neecha Graha. Chandala Graha or Vyanthara Graha
has several signs mentioned before in a mixed form. One affected by Soumya Graha utters the
words 'give me something, I shall go', he sings slowly and laughs gently.
Stanza 97. One affected by Aagneya Graha says 'I will not go'. He beats his own body
and
utters harsh words. Hanthukama Grahas will not leave the body and hence no treatment is
necessary.
Stanzas 98 to 101. One exhibiting signs of 'Hanthu Kama' will try to jump down from
trees, hillocks, plunge into deep waters or fall in the blazing fire. He will wring his hair, smile,
dance round the physician talking and crying. If the Graha happens to be Bali Kama, he looks
around and pretends fear; has stomach pains, excessive feeling of heat, high fever, hunger, thirst
and severe headache,and says often 'give me what you owe me'. If the Graha is Rati Kama, he is
always afraid of something; he plays on the bodies
of women; talks of winning words, troubles none, he courts love after bathing and putting
on flowers and ornaments; if his request is ignored, he lies down as if polluted. Bali Kama retires
if he is given the Bali. Rati Kama does-leave the man though his troubles can be minimised by
periodical Balis and Pujas. Hanthu Kama is murderous.
Stanza 102. After examining these signs in detail, the Grahas or spirits must be
identified and the necessary remedial measures prescribed.
PLANETS FAVOURING SPFRITS
Stanza 103. How these Grahas (or spirits) are connected with planets, what the houses
of harm are, etc., have been explained in other treatises and they will be narrated here.
Stanza 104. The Sun governs Rudraganas, Ugradevas and Nagas; the Moon rules over
Kinnaras, Yakshas and Graha Pisachas; Mars denotes Rakshasa Grahas and Bhutas, Bhairava
Devatas, etc., Mercury rules Attala Grahas and Kinnaras; J upiter governs Deva Grahas, Naga
Grahas and Thrimurthees.
Stanza 105. Venus governs Yakshee, Matrus and Nagas; Saturn evil ones as
Nisthejas, Bhasmakas, Pisachas and Kasmalas; Rahu denotes Nagas, Pisachas and Serpents; and
Ketu Pretagrahas and Pitris. Diseases are caused by these
Devatas indicated by planets occupying unfavourable positions.
Stanzas 106 to 110. According to Santhana Deepika, the different planets in the
213
houses of harm cause troubles due to the wrath of different devatasthus: the Sun Saiva
Bhutas; the Moon Durga and Dharma Daiva; Mars Subrahmanya and Bhairava; Mercury
Gandharva, Yakshaand other celestial denizens; J upiter Brahmins and gods; Venus
Yaksha and Brahma Rakshasa; Saturn Sasta, Kirata and five Bhuthas; Rahu Serpents; Ketu
Chandala Devatas; and Gulika-Pretas.
HOUSES OF HARM
Stanza 111. According as Arudha falls in movable, fixed or common signs, the houses
of harm happen to be the 11th, 9th or the 7th from the concerned Arudha Rasi. Some are of the
opinion that the quadrants from these places are also houses of harm.
NOTES
If Arudha falls in Aries, the house of harm is Aquarius. If Arudha is Taurus, the house of
harm is Capricorn. If Gemini is Arudha, then the house of harm is Sagittarius. According to
some, the cardinal signs from the places mentioned in this stanza can also be considered house of
harm.
Stanza 112. Aquarius is the 'house of harm' for all movable signs; Leo, Virgo, Scorpio
and Sagittarius have Scorpio as house of harm. For
Taurus, it is Capricorn; for Aquarius it is Cancer; for Gemini and Pisces, Sagittarius is the
source of harm.
Stanza 113. Thus, we see there are three distinct views regarding the fixing of houses
of harm. Of these, the 1st and 3rd assignments are accepted by all. The 2nd is recognised by a
few.
Stanza 114. Certain stanzas from Anushtana Paddhathi, have already been given. They
may also be utilised in this context.
ASCERTAINING THE "DRISHTI BADHA"
Stanza 115. If the lord of harm aspects
Lagna or the lord of Lagna, there is Drishti
Badha. By aspect is meant the special aspects also.
NOTES
According to some, all aspects, including the special ones of Saturn and Mars, should be
'taken into consideration. If the aspects are partial, the badha will also be partial. For example,
Lagna is Aries and the Sun, as badhaka graha is in Aquarius. The Sun's aspect on Lagna is only
l/3rd. The extent of badha or affliction is accordingly limited.
Stanza 116. If the lord of the 7th is in the house of harm or bbth the lords join or
mutually aspect, it must be inferred that there is Drishti Badha.
NOTES
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If the lord of the 7th and the lord of house of harm join or in mutual aspect, the affliction
obtains.
Some aver that here, 8th house aspect alone is to be considered.
Stanza 117. If Lagna being a movable sign is joined by an evil planet and Mars
occupies the 7th house, then the affliction is due to the malefic aspect of Devatas.
NOTES
Some commentators imply a malefic's association with lord of Lagna instead of a malefic
occupying Lagna.
Stanza 118. If Lagna is occupied by planets other than benefics, Saturn joins the 7th
house and the Moon is aspected by malefics, then the disease or affliction is due to Pisachas.
NOTES
Here the Moon's affliction in general either by aspect or association should be
considered. The above 2 slokas are from Santana Deepika.
Stanza 119. If the lords of harm and Lagna are friendly, the object of the Devatas in
afflicting the person is to enjoy ; if inimical, the object is to kill; and if natural, the object is to eat
and drink. The sources of the trouble should be minutely examined.
Stanza 120. According as the lord of harm is associated with or aspected by the lord of
Lagna, or lords of 6 or 8 or lord of any other house, the intention of the Devata is to enjoy, kill or
eat and drink. This is the opinion of some others. The effect of "any other lord" should be
considered in the context of the previous stanza.
NOTES
As per stanza 120, if the lord of harm is joined by the lord of Lagna, enjoyment is the
motive of the Devata. If lord of harm is with the lord of 6 or 8, destruction is the motive. If the
Tord of badhaka is connected with any other lord, the motive is eating and drinking. If lord of
house of harm is with the lord of the 5th and suppose the lord of the 5th is an enemy, under such
a circumstance, even though according to this' sloka, the motive is eating and drinking, the
motive should be considered as destruction. Here, one should fall back on stanza 119, and
consider the friendly, inimical or neutral nature of the lord of other signs (than Lagna, 6th or 8th)
towards lord of harm.
Stanza 121. If a planet in the house of harm is aspected by Venus or happens to be in a
sign of Venus, then it must be inferred that the Devatas attacked the person while he was in
intimacy with his wife.
PLACE OF ATTACK
Stanza 122. The place from which the attack comes is signified by the sign which
happens to be the 'house of harm'.
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Stanza 123. The places signified by the different signs are: Aries gold and silver
mines, diamond mines, canals and serpent's abode. Taurus all places mentioned for Aries and
farm houses, fields of cultivation and beautiful spots.
Stanza 124. Gemini parks, places of worship, areas where precious stones abound
and pleasure haunts. Cancer neighbourhood of tanks and watery tracts and places where
celestial nymphs frequent.
Stanza 125. Leo places frequented by lions and other wild animals, elevated places,
cowsheds, places frequented by Brahmins and Dcvas, Virgo temples, horse and elephant
stables, seacoast and ladies' apartments.
Stanza 126. Libra streets, bazaars and forests. Scorpio anthills and ponds.
Sagittarius-rest houses, military barracks, battlefields and walls and embarkments.
Stanza 127. Capricorn river deltas, forests, areas inhabited by wild tribes; Aquarius
same places as Capricorn; and Pisces deep caves, watery places and temples.
Stanza 128. The twelve signs from Aries onwards govern in regular order forests,
fields, cities, canals, hills, towns, market places, wells, forests, oceans, lakes and rivers.
EVIL ARISING FROM WORDS
Stanza 129. If the lord of the 2nd is associated with or aspected by the 'lord of harm',
the person suffers disease due to J ihwa Dosha.
NOTES
Till now Drishtibadha was discussed. Now the discussion will be centred on J ihwa Dosha
or evil arising from words.
Stanza 130. There are some Bala grahas which trouble only children. Now the
important of them such as Puthana, etc., will be elaborated.
"BALA GRAHA" AFFLICTION
Stanza 131. If either Mercury or Saturn occupies the house of harm or if Gemini or
Capricorn happens to be the house of harm, then the child suffers from the affliction of Bala
Grahas.
NOTES
This \erse is applicable only in queries bearing on children.
FOOD POISONING
Stanza 132. If Gulika or Rahu occupies 4th, 5th, 7th or 8th, the disease is due to
poisonous matter in the food. If the lord of the 6th joins this combination, then the poisoning will
be due to enemies.
Stanza 133. The poison will have been administered mixed up with a hot substance,
ghee, honey, curds, milk and fruits, cooked food or saltish juice according as Arudha Lagna
216
happens to fall respectively in the signs of the Sun, Mars, Mercury, Venus, J upiter, Saturn or the
Moon.
NOTES
If Arudha Lagna is Leo, the poison has been given in some hot substances; if it is Aries
or Scorpio, in ghee; Gemini and Virgo stand for honey; Taurus and Libra govern curd or
buttermilk ; Sagittari us and Pisces stand for milk and fruits; Capricorn and Aquarius stand for
bread and other cooked food such as sweetmeats ; and Cancer stands for saltish foods or liquid
substances.
Stanza 134. If the lord of Lagna is connected with the lord of 6th, then the object of
giving poison is to harm the person. If the lord Of Lagna is connected with the lord of 7th, then it
is intended to win over the person.
TROUBLES FROM ENEMIES
Stanza 135. As already detailed, there are two types of disease viz., those caused by
the
disorder of thridoshas and those brought about by mantric machinations of enemies
which in their turn provoke the thridoshas.
NOTES
Now the discussion will relate to satrubadha or troubles from enemies.
Stanza 136. If Mercury is stronger, the disease is due to Aabhichara. If Lagna is
stronger, the disease is due to the disorder of thridoshas. If the lord of the 6th is stronger, the
disease is due to enemies. If the lord of the 8th is stronger, then the disease is due to disturbance
in the thridoshas.
Stanza 137. The lords of disease are the rulers of the 6th and 8th. If the former is
stronger, the disease is due to enemies. If the latter is strong, it is due to thridoshas.
NATURE OF TROUBLE
Stanza 138. If the lord of the house of harm occupies or aspects the 6th; or when the
lord of the 6th joins or aspects the house of lord of harm; or when these interchange houses; or
occupy the same house ; or when these aspect each other, it should be inferred that the afflictions
come front) the enemies.
NOTES
The disease or affliction will be due to enemies under the following conditions: (1) Lord
of house of harm ocupies the 6th; (2) lord of house of harm aspects the 6th; (3) lord of 6th joins
the house of lord of harm ; (4) lord of 6th aspects the house of lord of harm ; (5) lords of 6th and
bouse of harm interchange ; (6) lords of the 6th and house of harm are together ; and (7) when
the lord of the 6th aspects the lord of the house of harm.
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Stanza 139. The affliction is of two kinds : If the lord of house of harm is a benefic, it
is mahabhichara. If the lord is a malefic, it is kshudrabhichara.
Stanza 140. Mahabhichara consists of incantations calculated to cause death, etc.
Kshudrabhichara consists of burying enchanted substances underground to bring about ruin.
WHO IS THE ENEMY?
Stanza 141. When it is discovered that there is Aabhichara, we have to find who the
enemy is and who did the work for him. The caste to which such persons belong is explained in
the next verse.
Stanza 142. The caste and occupation governed by the 6th house or by its lord indicate
the caste of the enemy. Similarly, the caste governed by the 'house of harm' or its lord is the caste
of his accomplice. Pisces, Aries, Taurus and Gemini and their trines signify respectively
Brahmins, Kshatriyas, Vaisyas and Sudras.
Stanza 143. If the lord of the house of harm is in any way connected with the 6th
house, then the enemy's caste is that of the sixth house.
Stanza 144. If the lord of the house of harm is in any way connected with the lord of
6th, the enemy's caste is that of the lord of the 6th.
Stanza 145. If the lord of the 6th is bound up with the house of harm, then the
accomplice in the deed belongs to the caste governed by the house of harm.
Stanza 146. If the lord of the 6th is bound up with the lord of the house of harm, then
the accomplice belongs to the caste of the lord of the house of harm.
Stanza 147. According to Varahamihira, J upiter and Venus are Brahmins, the Sun and
Mars Kshatriyas, the Moon Vysya, Mercury Sudra and Saturn mixed caste.
ANOTHER VIEW
Stanza 148. According to others, J upitor is an exalted Brahmin while Venus is an
ordinary Brahmin. When these join other planets, their qualities change. The Sun is the emperor,
while Mars governs kingship.
Shanza 149. Mars also signifies distinguished persons with no sacred thead, Mercury
governs learned men and temple servents with no saered thread.
Stanza 150. Saturn in exaltation rules over temples employees while irt debilitation he
rules over low-caste people.
Stanza 151. Mahvacharya says that J upitor and Venus represent Brahmins: the Sun
and Mars, Kshatriyas ; the Moon, Vaisyas; Mercury, Sudras; and Saturn, low cast people.
Stanza 152. \ccording to Krishneeya, J upitor and Venus govern Brahmins, the Sun and
Mars Kshatriyas, the Moon and Mercury Vaisyas ; and Saturn Sudras and the mixed caste.
Stanza 153, In Sarasamuchaya, it is said that the Sun and Venus govern kings of all
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castes, the Moon governs Brahmins or Vaisyas, Mars governs Brahmins and Sudras.
Stanza 154. Mercury governs Vaisyas and Sudras, Saturn governs Sudras and low
caste people. J upiter governs Brahmins and Venus Brahmins, Sudras and women. When these
planets are in inimical places debilitation or combustion, they govern only very low types
Stanza 155. With regard to the enemy's caste, there are other views by which it can be
determined.
Stanza 156. The caste of the enemy is signified by the lord of the 6th, and the lord of
the 10th signifies the caste of the accomplice. The motive for Abhichara Karma corresponds with
the nature of the lord of the sign occupied by the lord of the 6th.
ENEMY'S MOTIVE
Stanza 157. According as the lord of the 6th occupies the sign of Mars, Mercury,
J upiter, Venus, Saturn, the Moon or the Sun, the motive behind the deed happens to be lands,
gold, fruits, silver, clothes, cattle or grain, servants, low caste people and weapons, vessels or
water, or roots and fruits.
Stanza 158. The motive of the enemy in resorting to Abhichara can also be gleaned
according to the nature of the house occupied by the lord of house of harm.
NOTES
The view adumbrated in this Stan/a is from 'other works'. The house containing the lord
of house of barm reveals the motive behind the Abhichara. Thus if the lord of harm is in the 2nd,
the motive is money: if in the 4th, property is the motive. In this way, the motive should be
ascertained.
Stanza 159. Whether the motive behind the enemy's deeds springs up from Dhatu,
Moola or J eeva, can be ascertained by examining the rising sign, planets in the rising sign, lord
of the sixth, lord of the house of harm, the house occupied by the lord of sixth, the sign occupied
by lord of Lagna. Whether the enemy belongs to the same family as the querist or to outside
family or whether the enemy is a near or a
distant relative, should be carefully ascertained by noting the Lagna.
Stanza 160. If the Lagna is a movable sign, the enemy is of the same kith and kin; if a
fixed sign he is related; if common, the enemy is an outsider. According as the 6th house is
occupied by the lord of the 4th, 5th, 7tb, 9th, the enemy who is the cause of trouble will be a
relative, son, wife or father or preceptor.
Stanza 161. If the Lagna is a fixed sign, the enemy is a sahavasi (lives with the
native); if it is a common sign, he is a neighbour; and if movable, the enemy belongs to a distant
place, or is an old friend.
IDENTIFYING THE ENEMY
219
Stanza 162. The direction and caste of the enemy and how far or near he is, should be
ascertained from the 6th house or its lord. Similarly, the direction and caste of the mantric and
how far or near he is, should be read from the Badhaka house or its lord.
NOTES
Whether it is the 6th lord or 6th house and whether ft is the badhaka house or its lord,
should be ascertained on the basis of Stanza 140 to 143. The directions and castes allotted to
different Rasis are:
Rasi Direction Caste
Aries East Kshat
riya
Tauru
s
South Vaisy
a
Gemi
ni
West Sudra
Cance
r
North Brah
min
Leo East ksbatr
iya
Virgo South Vaisy
a
Libra West Sudra
Scorp
io
North Brah
min
Sagitt
arius
East Kshat
riya
Capri
corn
South Vaisy
a
Aquar
ius
West Sudra
Pisces North Brah
min
If the Rasi and Navamsa in which the 6th house falls, or the 6th lord occupies are
movable, the enemy or mantric will be far off; if fixed, near; if common, not too far and not too
near. If the said Rasi and Navamsa are different, then, the stronger of the two should be taken.
Stanza 163. If the Ascendant happens to be a movable sign with Mars in the 11th, or a
220
fixed sign with Mars in the 9th, or a common sign with Mars in the 7th and is aspected by the
lord of the 6th, the native has sickness through Abhichara resorted to by an enemy.
Stanzas 164 to 167. The cause of sickness will be Abhichara under the following
combinations. Mars in the Ascendant or in a quadrangular house and the lord of the 6th is in the
rising sign; lord of the 6th in the Ascendant, 7th or 10th and Mars in or aspecting the Lagna;
Ketu in the 4th, 10th or Ascendant and Mars in or aspecting Lagna; and Ketu in the 4th, 10th or
Ascendant and Mandi occupying a kendra.
NOTES
Stanzas 163 to 167 are from Santhana Deepika. These stanzas give combinations to
predict on the basis of the Prasna Chart, the source of sickness. The stanzas are easy to
understand and do not need detailed elucidation. However, I should like to make a few
observations. In all the combinations listed, importance is given to the 6th lord. According to
Stanza 163, the 6th lord should aspect the Ascendant which should have Mars placed in the 11th,
9th or 7th. according as the ascending sign is movable, fixed or common. Stanzas 164 to 167
also require a certain disposition of Mars, Ketu or Gulika and the 6th lord involving only the
Ascendant and the other quadrangular houses.
MEANS ADOPTED BY ENEMIES
Stanza 168. To bring about death, exile, dissensions, madness, or ruin, marana and
uchhatana enemies prepare powders and other enchanted things and conceal them under the
earth or in some hidden places.
NOTES
The astrologer will have to inform the client where these can be found, so that they can
be removed.
WHERE THE KSHUDRA is KEPI
Stanza 169. If Gulika occupies a quadrant from Lagna or Arudha Lagna or the Moon
and is joined or aspected by Saturn, then the incanted articles (Kshudras) will be kept buried
under the earth.
Stanza 170. If Mandi is in the 4th house or Navamsa, then the Kshudra will have been
deposited inside the house. If the 4th house or Navamsa is watery, it will be kept immersed under
water.
NOTES
Here the situation of Mandi in the 4th is with reference to Lagna, Arudha or the Moon.
According to some,
Mandi whatever Bhava he may occupy if it is a watery Rasi or Navamsa, the place
of deposit shall be under water.
221
Stanza 171. If Mandi is in Vargottama, the Kshudra will be in two places within
the house and under water. If Rahu joins Mandi or Saturn, the substance is hidden near an ant
hill.
Stanza 172. According as a kendra (from Mandi or Saturn) is occupied by the Sun.
Mars, J upiter or Venus, the Kshudra is kept respectively in the branches of trees, in open fields,
in the house itself or in the bedroom.
CONTAINERS USED
Stanzas 173 to 176. If Saturn is in a kendra from Mandi, the Kshudra 'Will be kept in
latrines and urinals. According as Mandi is in Aries, Taurus, Gemini or Cancer (or their trines),
the Kshndra will be kept in the skins of tigers and cats, water pots, bamboo vessels or cocoanut
shells respectively. If Mandi is in Samhara Nakshatras (destructive asterisms), the Kshudra will
be in the form of an image of a human. If Mandi is in Scorpio, it is in the form of an amulet. If it
occupies the Navamsas of quadrupeds, it is in the form of bones. The number so kept or buried
can be known from the expired number of Navamsa in the Rasi occupied by Gulika.
NOTES Samhara Nakshatras are Krittika and Aridra.
From the description of the methods for finding the nature and source of sickness given
in these stanzas, it is clear that at the time the author lived, the practice of causing barm through
incantations, spells and other forms of base practices was widespread in Kerala. Even now not
only in Kerala but also in other parts of India, resort is being bad to such methods to cause harm
to one's enemies. Some of the Kerala astrologers whom I had discussions with, say that these
astrological principles pertaining to discovery of abhichara given in this work are almost always
foolproof and that even now people consult astrologers on these lines.
The number of articles (Kshudras) on which the spell in cast corresponds to the number
of Navamsas gained by Mandi in the Rasi be occupies. According to some, the total number of
Navamsas from the beginning of Aries Navamsa should be considered. If for example, Mandi is
in Libra Navamsa (Cancer sign) according to the first view, the number will be the 4, 3
Navamsas having completed. According to the others, the number will be 7, couating from
Aries. Here again the figure has to be doubled if the amsa lord is exalted, etc.
ANOTHER VIEW
Stanzas 177 to 180. If the lord of harm occupies Urdhwamukha Rasi, then the 'charm'
has been placed on the tops of trees; if it is Adho-mukha Rasi, it is under the earth; if it is
Thiryangmukha, it is kept inside stones or logs of woods etc. By examining the Ras( held by the
Badhaka, the family to which the trecis wherein the Kshudra is deposited belongs should be
known. If the Rasi is that of a benefic, the tree also belongs to a good family; if not the reverse.
Count from the Navamsa owned by lord of Badhaka to the Navamsa occupied by him. This
222
number gives the trees that grow there. Similarly is to be ascertained whether the Kshudra is in a
particular tree or near a tree, etc.
NOTES
The nature of the tree can also be learnt from the Navamsa, as for example, Aries
indicates a tree with thorns, Taurus a tree with flowers and Gemini a tree without fruits and so
on.
Stanza 181. If the sign occupied by the lord of the house of harm is watery and it also
happens to be Urdhwamukha, then the charm is kept on the bank of ariver or a lake; if
Adhomukha, buried under the waters; and if Thiryangmukha, has been allowed to float in the
waters.
Stanzas 182 to 185. The Kshudra will be found to have been buried respectively near
temples; watery tracts or places where springs sprout; burial grounds, battle fields or fiery places;
places of learning or amusement; treasure-
houses or state boundaries; village boundaries or bed-rooms; and dirty or deserted places,
according as the Sun, the Moon, Mars, J upiter, Venus or Saturn happens to be either lord of
house of harm or occupies the house of harm.
Stanza 186 & 187. If the lord of harm is conjoined with Rahu, Ketu or Gulika, then it
has been kept in the serpent's abode or its vicinity. The direction where the Kshudra is kept
should be ascertained from the lord of 6, lord of house of harm or lord of the Rasi and Navamsa
occupied by the Badhaka lord. If the lord of harm is in a movable sign, the Kshudra can be easily
removed; if he is in a common sign, it can be taken out with effort; and if he is in a fixed sign, it
cannot be removed at all.
Stanza 188. Having ascertained the Kshudra, its location and whether it can be
removed, the effects should be destroyed according to sastraic injunctions. I shall now describe
the remedies for Mahabhichara.
REMOVING THE MAHABHICHARA
Stanza 189 to 191. According as the Rasi arrived at by adding the longitudes of the
lords of the Ascendant and the 6th, is conjoined with or
aspected by the Sun. the Moon, Mercury, J upiter or Saturn, Mars or Venus, the remedial
measures to be resorted to are respectively Aghorabali, Kapala Homa, Chakra Homa,
Prathikarabali, Bhuthamaranabali or Khanga Ravanabali or Krittikabali, or Prathikara or
Bhuthamaranabali.
NOTES
I do not propose to explain in detail' these remedial measures. There arc even now
experts in this subject and they may be consulted.
223
According to stanzas 189 to 191, add the longitudes of the lord of Lagna and the lord of
the 6th and find out which planet occupies or aspects the resulting sign and prescribe the
remedies as follows :
Th
e Sun
Aghorabali
Th
e Moon
Kapala Homa
M
ars
Bhuta Maranabali, or
Khangaravna bali or Krittika bali
M
ercury
Chakra Homa
J u
piter
Prathikarabali
Ve
nus
Parthikarubali or
Bhuthamuranaabii
Sa
turn
Prathikarabali
Stanza 192. Or the remedies must be prescribed by taking into consideration the planet
occupying or aspecting the 10th from Arudha Lagna.
NOTES.
If you find no association or aspect in the Rasi arrived at as per stanzas 189 to 191, then
examine the 10th house from Arudha and see whether any planet joins or aspects it. Then
recommend the above noted Balis.
Stanza 193. If the Prasna Akshara (length of the question) of the messenger is long,
remedy to be prescribed is music; if it is short, puja and feeding; and if it is neither long nore
short, temple dancing.
Stanza 194, In Prasnanushtana Paddhati, certain remedial measures have been
suggested, based on the looks of the questioner.
Stanza 195. If the questioner looks towards the right side in an upward direction, the
remedies should be performed by Brahmins: if he looks down, by temple musicians; if he turns
his eyes up on the left side, the high class amongst the low-born; if he looks down on the left,
then the inferior amongst the low-born ones.
Stanza 196. By closely observing the parts of the body the questioner is touching
(sparsa) when he puts the query, the nature of the badba (affliction) can also be ascertained.
DIFFERENT KINDS OF DEVATAS
224
Stanza 197. According to Anmhtana Paddhati if the questioner feels with his hand his
chest, forehead, private parts, and navel, then the man has troubles from devatas; if he touches
his sides, back fingers and neck, then he is troubled by serpents; and if he touches his eye-brows,
ears and arm-pits, he has trouble from pisachas.
Stanza 198. The different devatas causing affllication can be known by considering
the planets owning or occupying the house of harm, as also on the basis of the Navamsas
involving these lords.
Stanza 199. If the lord of the house of harm occupies the sign of Mercury or his
Navamsa, the trouble is from deities worshipped by high-class people in their homes; if the
house or
Navamsa of J upiter, the trouble will be from deities worshipped in temples; if the house
or Navamsa of Saturn, the trouble is from deities worshipped by low-class people; if his own
house or Navamsa, the trouble is from deities having their abode in solitary gardens.
Stanza 200. If Mars owning the house of harm joins Ketu, then the deity is Chamundi;
if he joins with or occupies the signs of Mercury, the deity will be Panchami.
Stanza 201. If Mars occupies odd signs or odd Navamsas, then the deities are
Bhairava-Kanta Kama, etc.; if he is in even signs or Navamsas, the deities are Rakteswari, Rakta
Chamundi Atibhayakali, etc.
Stanza 202. Effects suggested in stanza 201 should be stated if the lord of harm
occupies an
odd sign and an even Navamsa or an even sign and an odd Navamsa.
Stanza 203 When different planets occupy different signs, they signify different
murthis or subsidiary deities. These are dealt with here briefly.
Stanzas 204 to 206. The Sun disposed in Aries to Pisces indicates respectiviely the
following
murthis or deities: Siva, Yakshi, Vishnu, snakes and Dharma Devas, one's own family
deity, avataras of Vishnu, Bhadrakali, Swayambhu, Gandharva and yaksha, Ayyappa, Pisacha
and huntei's deities, same as in Capricorn and Gandharva and Yakshi damsels. If within the
exaltation parts of Aries, the deity of Siva will be one founded by a high personage, while in the
rest of Aries, it will be deities installed by ordinary human beings.
NOTES
The commentator adds that when the Sun is in his exalted portion, the Deity may be that
of Parasurama. Swayambhu means one grown nuturally. This also refers to Siva so that when the
Sun is in Aries or Scorpio, the Deity will be the same. Likewise if the Sun is in Gemini the Deity
is Vishnu, while in Virgo, it is Sri Rama and other Avataras of Vishnu. In Taurus it is Yakshi. In
225
Libra it is Bhadrakali. In Sagittarius it is Gandhana and Yaksha. In Pisces the same deities in the
female form. For Capricorn and Pisces the deities are the same.
Stanzas 207 to 209. The Moon in Aries indicates the temple God Chamundi; in
Scorpio, the same goddess worshipped by low class people; if weak in these signs, both types of
deities; in Taurus, Yakshi; in Libra, Dharma Daiva; in Gemini and Virgo, Vimana Sundara and
Sundari; in Cancer, snakes if weak, and Dharma Daiva if strong; in Leo, Bhagavathi worshipped
by others; in Sagittarius, Akasa Gandharva (male): in Pisces. Akasa Gandharva (female); and in
Capricorn and Aquarius, Preta Soola Pisachas etc.,
Stanzas 210 to 212.-Mars in Aries, Bhuta Rakshasa, Brahma Rakshasa (male), etc.; in
Scorpio Narabhojini, Balaprabhakshani, etc.; in Taurus Bhairava, Yakshi (female); in
Libra Bhairava Yaksha (male); Gemini Narasimha (terrible Vishnu Avatar) and
Gandharva; Virgo
terrible Narasimha and Yakshi; Cancer Bhagavathi, Krishna, Chamundi; Leo
terrible Siva Bhutas as Aghora Vana Devatas; in Sagittarius Kushi Sasta; Pisces
Veerabhadra; Capricorn a Deva angered by Abhichara.
Stanza 213. Mercury in Aries and Scorpio J wara Devata; Taurus and Libra
Gandharva; Gemini and Virgo Gandharva and Kinnara; Cancer J ala Pisacha; Leo Naga
Kanya; Sagittarius and Pisces Chamundi charged with mischief
by an angered Brahmin; in Capricorn and Aquarius Kavachi, Sula Pisachi, Kala
Pisachi.
Stanza 214. J upiter in Aries and Scropio Siva Bhutas, Durdevata formed by the
Abhichara of Brahmins; Taurus and Libra Apasmara Yakshi and Yaksha; Gemini and Virgo -
a neuter Devata formed by the wrath of Gods or by the Abhichara or Brahmins.
Stanza 215. J upiter in Cancer indicates Da-vata in a Brahmin's house caused by his
Agni-hotra, Gandharva Chief; in Leo Davata caused by Abhichara of king's servants or caused
by Abhichara of a woman performed against her husband; in Capricorn and Aquarius Bhasma
Pisacha, J ala Pisacha, Adhama Gandharva; and in Sagittarius and Pisces do not signify
any Devatas,
Stanzas 216 and 217. Venus in Aries and Scorpio similar to J upiter as in stanza
215, but in addition Yakshaand Rakshasa also: in Taurus, Cancer and Libra Yaksha, Yakshi:
in Gemini and Virgo Abhichara Devata of rival inimical co-scholars ; in Leo temple
Yakshi; Sagittarius a Murthi caused by curse of a Brahmin; and Pisces Durga Bhagavathi:
in Carpicorn Apasmara : and in Aquarius Kala Pisacha.
Stanzas 218, to 220. Saturn in Aries effects of Apasmara Devatas not curable;
Scorpio a Siva Bhuta whom the native troubled in his last birth; Taurus Apasmara Yaksha,
226
Yakshi, curse of a Brahmin ; Libra Bhuthanathas as Kirata, Ayyappa, etc., originated by
obstructing a festival: Gemini Vana Devata: and Virgo Pretas of relatives ; Cancer
Devatas worshipped by low caste people: Leo temple Sasta, Kirata, hunter's Gods, Pisachas:
Sagittarius and Pisces Mani (Gandharva); and Capricorn and Aquarius Preta and Pisacha.
NOTES
So far the author has been reviewing the troubles caused by foes. He will now study how
diseases can be cured.
Stanza 221. The nature of affliction is to be read from Arudha and the remedies to be
employed are to be ascertained from the rising sign. If Arudha Lagna is afflicted, the progress of
disease will be stopped. If the rising sign is afflicted, the illness will further increase.
Stanza 222. If benefics occupy the 9th house, or the lord of the 9th is favourably
disposed, or if the lord of Lagna is associated with or aspected by the Sun or J upiter, the object
of the remedial measures, viz., the recovery of the patient, will be realised. If however the lords
of the Lagna and the 9th are afflicted, then recovery is unlikely.
Stanza 223. In a query pertaining to illness, recovery should be predicted if the rising
sign be
Prishtodya, movable, adhomukha, jala hrasa rasi. Othrewise there will be no relief
Stanza 224. Recovery should be predicted if the Ascendant, 4th, 6th, 8th and 11th
houses
are free from malefics and benefics occupy the 4th, 7th and 10th.
NOTES
Relief is to be predicted only after the due performance of remedial measures.
WHO SHOULD PERFORM REMEDIES ?
Stanza 225. Remedies have to be suggested to be performed by persons of Sathvic,
Rajasic
and Thamasic nature according as the Badhaka planet occupies a Sathwic, Rajasic or
Thamasic Rasi or Navamsa.
Stanza 226. Remedies should be performed by different persons accordirfg to the
situation of the badhaka planet thus: Badhaka planet in the sign or Navamsa of the Sun or the
Moon holy Brahmins; sign or Navamsa of J upiter temple songsters; sign or Navamsa of
Mercury potters; in the sign or Rasi or Amsa of Venus high class amongst the Chandalas;
sign or Amsa of Mars ordinary Chandalas; and sign and Amsa of Saturn very low amongst
them.
Stanza 227. If the troubling or harming planet is combined with or aspected by Gulika
or
227
stands in the 5th or 9th house from him, Pulayas are to be employed. If the planet joins
with Ketu, Parayas should perform the rites.
Stanza 228. If the troubling planet is a benefic or occupies a benefic sign, the remedies
should
be done by Brahmins; if he is a malefic or occupie a maefic sign low caste people
should be employed for the purpose.
Stanza 229. To the query who should be the physician to whom the work of medical
treatment should be entrusted, the anwser is similar to the one given in verse 32. In addition to
what is given there, the 10th house also must have benficial influences.
Stanza 230. With regard to the question to whom the remedial measures should be
entrusted, the answer is to be read from the favourable disposition of J upiter such as in 4, 9 or
11. The Ascendant should be J ala hrasa rasi, 10th house must be benefic in character and the
Lagna should also be Urdhwamukha.
Stanza 1. In the last fifteen chapters, the question of longevity has been examined in
detail, noting also when disease is likely to begin, how it originates and how it could be cured by
suitable remedial measures.
Stanza 2. The longevity of the person is to be examind first and then the trends in the
horoscope prognosticated. This is what great Rishis say.
WHEREABOUTS OF THE QUERIST
Stanza 3. Considering the movable, fixed or dual nature of the Ascendant and the
Navamsa Lagna, one has to infer the whereabouts of the questioner whether he is at home or
in a far away place, etc.
NOTES
If Lagna and Navamsa Lagna are movable, then the questioner is in a distant place
travelling about on some work; if the Lagna is movable and Navamsa is fixed, he is in a distant
place but staying without undertaking any long journeys; if the Lagna is movable and the
Navamsa is common, he is in a distant place, and there he is sometimes staying at one place and
sometimes journeying; if Lagna is fixed and Amsa is movable, he is in the neighbouring places
and journeying from place to place; if Lagna is fixed and Amsa is also fixed; he is in a
neighbouring place and stays without any long journeys; if Lagna is fixed and Amsa is common,
he is in a neighbouring place and while there, he is sometimes journeying and sometimes staying
in one and the same place; if Lagna is common and Amsa is movable, he can be found neither
very far from his native place nor very near it, leading a nomad's life, if Lagna is common and
Amsa is fixed, he can be found in the above-mentioned place leading a sedentary life; if Lagna
and Navamsa are both common, he lives in the above-mentioned place leading both sedentary
228
and travelling life. Here Lagna means Arudha Lagna. Lagna Rasi indicates distance, and Amsa
signifies the nature of life.
Stanza 4. The above can also be read from the Rasi and Amsa occupied by the lord of
Arudha. If any contradiction is discovered between the two, the stronger of the two should be
considered.
SUCCES OVER ENEMIES
Stanza 5. Success in life and victory over the enemy attends a person in the direction
denoted by the lord of Lagna.
NOTES
Here, Lagna refers to the Ascendant at the time of birth, or Lagna rising at the time of
question according as the chart under consideration is a radical or a Horary one.
Stanza 6. If an exalted planet occupies Arudha or the 7th house from it, then the
querist acquires wealth through sources signified by the planet concerned.
NOTES
This stanza is highly suggestive. There will be influx of money through sources signified
by the planets exalted in Arudha or the 7th therefrom. Suppose the Sun is the planet involved in
this combination. Then the income will be due to dealings ia precious metals, medicines, etc., as
per the stanza arkamsethrinakanaka, etc. If Saturn is the planet, the source will be dealings in
products pertaining to bones, hides and skins, etc.
Stanza 7. All those lakshanas (significations) mentioned earlier regarding Arudha and
the lord of Arudha should also be made use of and suitably applied in this connection.
NOTES
Here the reference to ' earlier ' passages means to the 8th chapter.
BRIGHT AND DARK FUTURE
Stanza 8. The future of the person will be bright or otherwise according as the six
houses from the latter part of the 4th are occupied by benefics or malefics.
Stanza 9. If however the six houses from the latter portion of the 10th house are
occupied, then the past life of the person would have been fortunate or otherwise according to
the benefic or malefic nature of the planets. This applies to personsborn in the six Rasis
beginning with Libra.
NOTES
The future or past being fortunate or otherwise, as per stanzas 8 and 9, applies only to
persons born in Libra to Pisces.
Stanza 10. For persons born in the six Rasis beginning with Aries, the past is indicated
by the Bhavas 4 to 10 and the future by Bhavas 10 to 4.
229
NOTES
Here the unexpired portion of 4th house till the expired portion of the 10th house and
the expired portion of the 10th till the unexpired part of the 4th is implied. Benefics indicate
good. Malefics signify misfortunes. Thus the past and the future are to be read from the eastern
and western hemispheres.
MEANS TO ADOPT
Stanza 11. If a question like "by what means or art can I win in this object" is put, then
the method to be adopted to answer this question is given below :
Stanza 72. The means indicated by the strongest of the planets occupying the
Ascendant, Upachayas or Kendras should be adopted as
follows : J upiter and Venus gentle (same); the
Moon bribery (dana); Saturn, Rahu and Mercury intimidation (bheda); and the Sun
and the Mars force (danda); The week-day or hour of the concerned planet is preferable.
NOTES
J upiter and Venus govern arts of gentle persuasion. The Moon stands for offer of gifts
and money. Mercury governs intimidation. Saturn, Rahu and Ketu also govern
intimidation in different forms. Mars and the Sun govern open rupture and war. The first
two come under diplomacy and arbitration. The last two come under war. The methods indicated
by the strongest of the planets occupying Upachaya Rasis, or Lagna or Kendras should be used
on the respective week days or at the time of their Kala Hora. Then the object can be
accomplished.
Though Lagna is included in the Kendras it is repeated to show its importance. So is the
10th house repeated though it is included in the Upachaya Rasi. The weekdays and Kala Hora for
Rahu and Ketu are similar to those of Saturn and Mars.
LOCATING A TREASURE TROVE
Stanza 13. To a query "whether a treasure trove can be found in this house", the
answer is to be given thus:
Stanza 14. If all the benefics occupy Kendras or llth and 4th houses, then there is
wealth in the house mentioned by the questioner. In the dik or direction indicated by the
benefics, there will be openings as windows or doors, etc.
Stanza 15. The treasure-trove will be located in the direction signified by the benefics
adverted to in the previous stanza. According as the planet is exalted or occupies own house, or
is debilitated or in inimical house, the fund will be much or little. It can also be located in the
direction indicated by malefics.
NOTES
230
Say there is wealth in the quarter of that house or building indicated by benefics in Lagna
or 4 or 11 (the Sun is East, etc.) - If that benefic is evalted or in Moolatrikona, the quantity is
appreciable. If he is debilitated or in an inimical Sign, it is very little in the diks indicated by
malefics.
DRESS WORN BY VISITORS
Stanza 16. Strong planets disposed in quadrants or the eleventh bouse indicate that at
the time of the query there will be visitors male or female according to the sex signified by
the concerned planet wearing the dress of different colours thus: the Sun red, the Moon
white, Mars red, Mercury green, J upiter yellow, Venus- variegated, and Saturn
black.
NOTtS
The btrongest planet indicates the sex as well as the colour of the dress worn by the
visitor.
NATURE OF PERSONS MET WITH ON THE WAY
Stanza 17. In a query bearing on journeys, the powerful planets in the 7th or in
quadrants
indicate the caste and sex of the person one will meet on his way and the colour of the
dress he or she wears.
Stanza 18. The Sun and Mars govern wounds and sores; J upiter copper coloured
eyes; Saturn wounds in the left leg; Venus moles on the sides; the Moon moles and
scars; and Mercury swollen nerves in the body. These details can be used in questions bearing
on journeys and marriage.
CHARACTERISTICS OF BRIDE AND BRIDEGROOM
Stanza 19. In a query bearing on marriage, the characteristics of the wife should be
read from the lord of Arudha, and those of the husband from the lord of the 7th from Arudha. In
all queries marriage or otherwise particulars about
the native should be gathered from the Lagna lord, those of the children from the 5th lord
and so on.
NOTES
According to the commentator, if for example, the lord of Lagna is the Sun, the wife will
be having some wound or sore; if the lord of the 7th from Arudha happens to be J upiter, the
husband or bridegroom will have copper
coloured eyes (...); In this way in queries bearing on marriage or on other aspects, the
lakshanas should be applied.
Stanza 20. The characteristics, significations etc., attributed to different planets in the
231
chapter on preliminaries should be approximately adapted in answering the various questions.
NOTES
Lakshana means attributes or properties or characteristics assigned to various planets
while dealing with preliminaries. Here reference is made to 'vapu', 'dravya'etc., signified by
different planets. According to Varaha Mihira
for instance, the Sun has fair appearance (...), He rules copper (...). He signifies nails,
teeth etc. According to stanza 6 (given above) (...) the Sun represents red colour wounds, etc.
All these characteristics should be carefully, considered. Suppose in a query, the Sun is
strongly placed in a kendra. This means that a person wearing red coloured clothes, having
wounds in the body, with a squarish face will make an appearance at the time of the query; or
article made of gold, copper, nails, teeth, etc., would be broughts in. In Prasana bearing on
marriage, if the lord of arudha Lagna is the Sun, then the bride will have a square face. I the lord
of the 7th from Arudha happens to be the Sun, -then the characteristics are applicable to the
bridegroom. Similarly details can be used in other queries also, bearing on husband, children,
etc.
Stanza 21. All matters in this world can be classified into Dhatu, Moola and J eeva.
The details regarding them given in Krishneeya and other treatises, should be carefully
ascertained.
NOTES
The various minerals, vegetables, etc. assinged to different planets should be ascertained
from standard books on the subject. According as the indicators of the various Dhatus, etc., are
in the house of gains or destruction access to or deprivation of them should be predicted.
Stanzas 22 to 24 have been omitted as they deal with lakshanaa covered in Chapter II.
RULERS OF DIFFERENT PARTS OF DAY
Stanza 25. The eight parts of the day beginning from sunrise, are ruled respectively by
the week-day lord and other planets in the order of the Sun to Rahu. If the ruling period at the
time of a query is that of J upiter, Mercury or Venus, the objects of the question will be fully
realised. If the ruler of the period is the Moon, the object will be fulfilled in due course. If the
periods belong to the Sun, Mars, Saturn or Rahu. the result is failure.
Stanza 26. Convert the ghatis at the time of the query into vigbatis. Divide the product
by 225. The quotient represents the number of the period.
NOTES
Stanzas 25 and 26 give a simple method for finding out the results of a query
irrespective of the nature of the query. According to stanza 26, the duration of day (in terms of
vighatis) should be divided by 225. The quotient represents the number of the rising period,
232
which should be reckoned from sunrise.
The day (diurnal duration) is divided into 8 parts. The lord of the first part is the lord of
the week-day. The lords succeed in the order of the Sun, the Moon, etc. Thus on a Sunday, the
ruler of the first partis the Sun; of the 2nd the the Moon; the 3rd Mars: the 4th Mercury; the 5th
J upiter: the 6th Venus: the 7th Saturn and of the 8th Rahu. The division of the day into 8 parts
has nothing to do with the planetary hours, described in other books, where the lord of the week-
day rules the 1st hour, the subsequent hours being ruled by the planets in the order of Saturn,
J upiter, Mars, Sun, Venus and the Sun.
To take an example : Suppose a query is put at 4-5 p.m. at Bangalore on 21-5-1960. The
number of ghatis from sunrise will be 25 and therefore the number of vighatis is 1500. This
divided by 225 gives the quotient as 6 and the remainder as 150. Therefore the 7th part is rising.
The week-day being Saturday, lord of the 1st part is Saturn, that of the 2nd Rahu, of the 3rd the
Sun, of the 4th the Moon, of the 5th Mars, of the 6th Mercury and of the 7th J upiter. As the
concerned planet is J upiter, the object of the query will be fulfilled.
I must caution readers that this particular method of answering queries has its own
limitations. Each part rules for nearly 1 1/2 hours and queries put by different people in a
particular division of the day would elicit the same answer. This method cannot be used after
sunset and before sunrise.
But the commentator adds that under the dictum (...)
(the ruler of the 1st part after sunset will be the fifth planet from the week-day lord, in the
order of the Sun to Rahu), the method can be utilised for answering questions put during nights
also. Thus on a Sunday, the lords of the eight divisions, (from sunset to sunrise) will be
respectively J upiter (5th from the Sun lord of the week-day), Venus (2nd), Saturn (3rd), Rahu
(4th), the Sun (5th), the Moon (6th), Mars (7th), and Mercury (8th).
Stanza 27. Multiply the query ghatis by 4 and divide the product by 7. If the remainder
is 1, the result is death; 2 travel; 3 quarrels; 4 happiness; 5 departure; 6 happiness with wife; and
7 incarceration.
NOTES
This stanza is from Anushtanapaddhati. I do not propose to comment on the method
which is generally used
even now by village astrologers to give snapshot answers to questions. Sometimes the
method works. Sometimes it does not.
CHARACTERISTICS DUE TO FIVE ELEMENTS
Stanza 28. The orgin of Pancha Bhutas can be known in three ways; (1) from an
examination of the astrologer's breath; (2) from the first letter of the word uttered by the
233
messenger or queren; and (3) from the time of query.
Stanza 29. While breathing out it the air comes out of both the nostrils and is of the
shape of the of a straight stick, it is Prithvibhuta; when it passes straight down and not in the
shape of a stick it is J alabhuta; when it passes upwards, it is Agnibhuta. When it passes in
angular shape, it is Vayubhuta; and it when passing out of both the nostrils, the breath joins
together and continues as one, it is Akasabhuta.
Stanza 30. The letters a (3T), e (*), u (*), ye (*) and o (*) respectively signify Prithvi.
J ala, Agni, Vayu and Akasa Bhutas.
Stanza 31. Of the eight Yamas into which the day-time is divided, the odd ones begin
in Prithvi Bhuta or Tatwa and end in Akasa Bhuta. The even ones rise in Akasa Bhuta and end in
Prithvi Bhuta the duration of the Tatwas in a Yama in terms of vighatis being; Prithvi 75, Apa
60, Agni 45, Vayu 30 and Akasa 15. Similar is the case with regard to the night.
NOTES
In Chapter II, reference has already been made to the method of answering questions by
considering the exhaled and inhaled air current. Here again reference is made in stanzas 29 to 31,
to the Panchabhutas governing
(a) the expired air current of the astrologer, (b) the first letter of the question or the
message, and (c) the time of the day. It is not poseible for the average astrologer to study the
nature of his breath and the Bhuta under which the expired air current at a particular moment
falls. According to Gheranda the standard length of the body of Vayu is 72 inches or six feet.
The ordinary length of the air current when expired is 9 inches. The length varies when man
performs different kinds of work. Thus in singing, it is said to become 12 inches; in eating 15
inches and so on. The astrologer must be able to say whether at the time of the query, the breath
one exhales is from one nostril or both the nostrils; and whether it is cloudy and resembles a a
straight stick; whether it goes upwards or downwards and so on and then decide the Bhuta under
which it falls.
The first letter of the query or message should also enable the astrologer to discover the
predominant Bhuta at the
time. The first letters a, e, u, ye, o respectively represent the Bhutas Prithvi, Apa, Agni,
Vayu and Akasa, All letters of the alphabet can be brought under the above 5 letters.
Thus if the first letter is (ki) it is like e and represents Apa-
bhuta. Here no distinction is made between a consonant and a vowel.
Stanza 31 gives the periods in a day or night when the different tatwas will be
predominant. The duration of day and night are each divided into 8 parts. In odd parts 1st,
3rd, etc., the first 75 vighats (30 minutes) represent
234
the Prithvi tat wa, the next 60 vighatis (24 minutes) J alatatwa, the next 45 vighatis (18
minutes) Agnitatwa,
the next 30 vighatis (12 minutes) Vayutatwa and the last
15 vighatis (6 minutes) Akasatatwa. In even Yamas, the reverse holds good, i.e., the first
15 vighatis (6 minutes) represent Vayutatwa, the next 30 (12 minutes) Agnitatwa and the last 75
vigbatis (30 minutes) Prithvitatwa. The length of each interval (Yama) is taken as 3 3/4 ghatis (1
1/2 hours) assuming the duration of the day as 30 ghatis (12 hours). When the duration of day is
more or less than 30 vighatis, the duration of each Yama and the tatwa change proportionately.
Thus in a day of equal diurnal and nocturnal duration, the following periods represent the
total period of each tatwa:
rithvi
20
ghatis
(8
hours)
ala
16
"
(6h.
24m.)
ayu
8 " (3h.
12m.)
gni
12
"
(4h.
48m.)
kasa
4 " (1h.
36m.)
Stanzas 32 to 34, By noting the Bhuta in these three ways at the time of Prasna,
predictions can be made. If the Bhuta is Prithvi, the sick man will neither die or recover. If it is
J ala Bhuta, the desired things will soon be accomplished. If it is Agni, enmity and death will take
place. If it is Vayu, all activities such as going and coming will be successful. If it. is Akasa, new
diseases will crop up, business will fail and prosperity will decline. But some permanent
activities will be successful.
LAKSHANAS GIVEN IN OTHER WORKS
Stanza 35. What has been already described regarding these Bhutas, etc., in earlier
chapters may also be utilised with advantage.
NOTES
Here, the reference is to Chapter II where the astrological significance of these five
bhutas have been enumerated.
Stanza 36. If the lord of Lagna joins with an evil planet, there will be danger and it
will come from men or beasts according to the nature of the rising sign. If it is Taurus, it is from
horned animals; if it is sarisripa Rasi, the danger will be from serpents. If it is a watery sign, he
235
will fall in a well or tank or some aquatic animals will bite him.
NOTES
Here the sign refers to the sign occupied by the lord of Lagna. If it is a biped sign, the
danger will be from men. If it is a quadruped sign, the danger will be from quadrupeds. Thus if it
is Taurus, horned animals are meant; if it is Leo, animals having short teeth, etc., are meant.
Caucer and Scoripo are sarisripa signs.
DANGER TO THE HOUSE
Stanza 37. If Saturn occupies a samhara-nakshatra in association with or aspected by
Mars or Ketu, then the house of the native will be in danger of fire. If the lord of Lagna occupies
a samhara nakshatra and joins with or is aspected
by evil planets, the native will be affected by
leprosy. If such an evil planet is Rahu, then the danger will be from serpents.
Loss OF METALS
Stanza 38. If the Sun occupies Lagna and Venus is in the 2nd, the native will get
plenty of gold; if vice versa, there will be loss of gold. If Saturn is in Lagna and Mercury is in the
2nd, he will get a large quantity of iron. If Saturn is in the 12th and Mercury is in the Ascendant,
there will be loss of iron.
Stanza 39. If Venus is in Lagna and Mars is in the 2nd, he will earn much copper. If
Mars is in Lagna and Venus is in the 12th, there will be loss of the metal. If Mars is in Lagna and
Saturn is in the 2nd, he will gain much wealth. If Saturn is in Lagna and Mars is in the 12th,
there will be loss of wealth.
Stanza 40. If the Sun occupies Lagna which happens to be the sign of his debility or
enemy, there will be destruction of cattle, horses and elephants. According as Mercury or Mars is
similarly placed there will respectively be trouble from vermin and danger to relatives and
children; or fear of death.
Stanza 41. If J upiter or Venus in exaltation or own house is in conjunction with the
Moon in
Lagna, then the gods and all the people will look on the native with favour and he will
acquire quadrupeds within 15 days.
INTERPRETING FIRST LETTER OF QUERY
Stanza 42. Multiply the number implied by the first letter in the word spoken by the
messenger by 5 and divide the product by 8. If the remainder is 1, the disease will have been
caused by Devendra; 2 by Agni; 3 by Yama; 4 by Nirithi; 5 by Varuna; 6 by Vayu; 7 by
Vaishravana; and 8 by Siva. Divide the number above mentioned by 3. If the remainder is 1, say
that the sick man will recover; if it is 2, he will not recover; if it is 3, he will recover with
236
remedial measures and good treatment.
NOTES
The Deities mentioned in stanza 42 are the lords of the eight cardinal points of the
compass. It is one of these Deities that is supposed to afflict the questioner.
Stanzas 43 to 46. The sick man can recover by adopting the following remedial
measures. If the afflicting or disease-causing Deity is Indra, worship Ishta-devata or family god ;
if it is Agni -perform Mrityunjaya Homa; if it is Yama, propi-
tiate the manes; if it is Niriti, satisfy the Brahmarakshasa; if it is Varuna, perform
abhisheka to God Siva with holy water, oil and ghee; if it is Vayu, decorate God with holy
ornaments and flowers, anoint Him with perfumes and sandal paste and fill the atmosphere with
scented fumes; if it is Vaishravana, worship the Gods and Brahmins on a birthday; and if it is
Siva, arrange Bhajanas, sacred dances, reading of scriptures and recitation of the Vedas.
NOTES
Stanza 42 enables us to find out the Deity causing the sickness or affliction and whether
or not recovery either naturally or by treatment is possible, In the latter circumstance, remedial
measures are to be performed as per stanzas 43 to 46. According to some the total number of
letters of the query and not the number of the first letter should be taken.
Providing the Deity with ornaments or charging the temple atmosphere with scented
fumes or tbe performance of holy dance, recitation of Vedas, Puranas, etc., are generally done
either on one's birthday or on a day ruled by one's birth star.
PREDICTING BY BETEL LEAVES
Stanza 47. By examining the betel leaves presented by the querist, the good and bad
results pertaining to the 12 houses can be predicted.
Stanza 48. According as the time of query happens to fall (a) after midnight and
before noon, or (b) after midday and before midnight, the leaves should be counted from top to
bottom or from bottom to top. The first and subsequent leaves represent the first and subsequent
Bhavas. Faded, squeezed, torn or damaged leaves denote affliction to the Bhavas they signify
while broad and soft leaves in proper form indicate prosperity to the Bhavas concerned.
NOTES
If we believe in the theory that nothing in this universe can happen by chance or accident,
then there is bound to be some sort of correlation between the nature of articles we may come
across unexpectedly and the events likely to happen in the future. The querist presents some
betel leaves and nuts (thamboola) to the astrologer. The leaves
are chosen at random by the querist. Some are damaged and some are in excellent
condition. After the leaves are counted either from top to bottom (if the time is after midnight
237
and before midday) or from bottom to top (if the time is between midday and midnight), they
must be arranged as 1, 2 ,3 etc. The first leaf represents the first Bhava, the 2rd the 2nd Bhava,
and so on. If the leaves are fresh and undamaged, only good can be expected from the Bhava
concerned. If on the contrary, the leaf is dry, and eaten by pests, the events signified by the
Bhava are in danger. According to this theory, gains and losses can be noted by comparing the
sizes of the 11th and 12th leaves. Longevity can be studied by comparing the 1st and 8th leaves.
I have not personally tested this method. Therefore 1 can say nothing either for or against
the theory. But some of the Kerala astrologers with whom I discussed the matter are of the
opinion that in Prasna or Horary astrology, predictions based upon this 'betel leaf theory'
generally come correct.
The leaves have to be held in the left hand and the counting has to be done by the right
hand.
Stanza 49. Double the number of leaves. Multiply this by 5. Add 1 to it. Divide the
total by
The remainder represents the planet in the order of the week-days. The sign occupied by
the planet in the Horary chart is the Thamboola Lagna.
Stanza 50. According as the Sun to Saturn (in the order of week-days) rises in
Thamboola Lagna, there will respectively be sorrows, general happiness, quarrels, acquisition of
money, gratification of desires, death and destruction.
NOTES
Stanzas 49 and 50 link up the* betel leaf indications with the chart cast for the time of
query. The formula suggested is
(2. (No. of betel leaves) x 5 +1)/7

=quotient +remainder.
(*) One of the Panikkars tells me that stanza 49 is a bit confusing. According to him,
Thamboola Lagna sign will be at the horizon when the concerned planet rises. This means one
has to find the time at which the planet rises on the day in question and then calculate the
ascendant for this time. But the concensus of astrologers say that the sign occupied in the Prasna
chart by the planet revealed by the leaves is Thamboola Lagna.
The remainder represents the planet whose position in the Prasna chart gives the
Thamboola Lagna. Suppose the number of betel leaves is 14. Then,
2 (14) x 5 +1 =141/7 =20 1/7 Remainder =1 =Sun
Since the Sun is in Thamboola Lagna, the result is "quarrels".
ACQUISITION OF ELEPHANTS
238
Stanza 51. Queries made by rulers regarding the capture of elephants can be answered
according to the principles given below :
Stanza 52. If at the time of query J upiter occupies the 1st, 7th, 9th, or 5th house which
should have reference to Virgo Rasi or Navamsa, elephants will be secured by the querying
kings. Here the lord of the 11th should own a quadru-
pedal Rasi, and occupy a quadrant or a trine. Again if the lords of 9 and 10 should occupy
kendras, the capture will be easy and without any effort.
NOTES
In these days of democracy when kings have disappeared, this yoga can be applied for all
gains. Instead of quadrupedal signs, signs corresponding to the gains intended could be
substituted.
.Stanza 53. The correct longitudes of Gulika and other planets at the time of the query
should be determined to ascertain the lakshanas or indications.
INDICATIONS FOR SICKNESS
Stanza 54, If Gulika is conjoined with or aspected by the Sun, someone will be sick in
the house of the querist; or the king will be angry
with him; or some messenger from the ruler unexpectedly arrives in the house. If Gulika
is associated with or aspected by the Moon, two women in the querist's house will be quarrelling;
or men will be quarrelling because of a woman; or the story of a quarrel that happened in a
distant place will be reported in the family.
Stanza 55. If Mars is the planet joining Gulika, there will be quarrel amongst the
owners of dogs or keepers of tigers or between dog-owners and tiger-keepers in the
neighbourhood of the querist's residence, or a corpse or flesh will have been brought; if Mercury,
new mud or earthenware vessels will be brought to the querist's house, or a distinguished
personage will turn up, or vessels made of metals will be brought or there will be quarrel
between men and women (in his house).
Stanza 56. If it is J upiter, a tree will fall down, broken, or uprooted or branches torn
off, according as the sign involved is movable, fixed or common; the falling of the tree will be in
the direction indicated by Pisces (...) or Sagittarius (...) or a Brahmin will turn up with a
worried mind, or in affliction; or someone will bring plantain fruits; or some unhappy incident
will happen, brought about by the patriarch of the family; or the senior member of the family
will die.
Stanzas 57 and 58. If Venus joins or aspects Gulika, there will be trouble from rats, or
vessels will be broken, or somebody will bring milk or curd, or a Brahmin will come in without
any reason uninvited, or a cat will pounce upon a rat or a hen in front of the querist. If it is
239
Saturn, a holy Brahmin (Deekshita) will come to the house and depart in anger, or low caste
people in the neighbourhood will die or quarrel, or some vessels made of iron will be brought to
the house. If Rahu is so conjoined, a dog and a tiger will fight or a serpent will bite either him or
his relative or two serpents will be brought to the house of the native or milk will be brought to
his house by an outsider. The effects of Ketu will be similar
to those of Rahu.
NOTES
After giving the methods of predicting with the aid of betel leaves, the author switches on
to the regular subject-matter of astrology. The translation of stanzis 54 to 58 is
clear enough and they do not need further remarks. How far the results ascribed to
Gulika's association with the different planets, can be used in interpreting horary charts in the
light of society as it is constituted today, is left to the discretion of the intelligent reader.
PERFORMING OBSEQUIES
Stanza 59 If the query "will 1 be able to perform the obsequies of my father and
mother" is made, the answer should be given thus:
Stanza 60. The person will be able to perform the obsequies if the Sun and the lord of
the 9th (a) occupy their own or movable signs, or their own or movable Navamsas; (b) or are
posited in or aspect the 12th; (c) or are in kendras or Navamsas of kendra houses. In the absence
of any one of these combinations, the ceremonies
cannot be performed because of obstacles, such as sickness and other calamities.
NOTES
Stanza 60 requires the presence of either the lord or the karaka in the prescribed places.
According to combination (c), the Sun or the lord of the 9th should be in a quadrangular place.
Stanza 61. If the 9th house is afflicted by malefic planets, the ceremonies will not be
performed. If however both benefics and malefics occupy the 9th and if the former have a higher
longitude in the Rasi, the ceremonies will be begun properly but towards the end, they will have
to be stopped; if on the other hand malefics happen to be in front, then the ceremonies will be
started by a third party but towards the end, the native will complete the functions.
NOTES
'In front' means a greater longitude. Suppose two planets are in a sign, one in the 15th
degree and the other in the 18th, the latter will be 'in front' of the former.
Stanza 62. By substituting the 4th house, the 4th lord and the Moon respectively for
the 9th, 9th lord and the Sun, prediction about the mother's funeral ceremonies should be made.
Stanza 63. The son will be fortunate enough to perform the funeral ceremonies of the
father if the 8th from the Moon in the father's horoscope happens to be the rising sign in the son's
240
horoscope; or if the lord of the 8th from the Moon in the father's chart happens to occupy the
ascendant in the son's chart. One born in one of the asterisms owned by the lord of the 8th from
the Moon in the father's horoscope will not only be blessed with children, prosperity and long
life, but will also be able to do the ceremonies properly. If the 10th house from the Moon in the
father's horoscope happens to be the rising sign of the son, he will resemble his father in
everything ; if,
in addition to this the lord of the 10th occupies the rising sign of the son, the son will
surpass his father in good qualities and wealth.
NOTES
J anma means Chandra Lagna. But according to some commentators, it may mean the
rising sign also. The Lagna of the son may also mean the son's Chandra Lagna. Similarly, some
commentators think that the 10th means 10th from Lagna and not from Chandra Lagna. We need
not bother about these apparent differences in interpretations. Both Lagna and Chandra Lagna
are equally important.
Stanza 64 . If the rising sign of the son happens to be the 9th or 11th (or 2nd) house
from the Moon in the father's horoscope, the son will be guided by the father in all principles of
life. If the rising sign of the father happens to be the 11th house from the Moon in the son's
horoscope, or if the rising sign of the father happens to be the 5th, 9th or 11th from the sign
occupied by the lord of Chandra Lagna in the son's horoscope, then the son will be able
to inherit and enjoy all his father's property.
Stanza 65. If the lord of the 9th occupies the 11th, and the lord of the 9th from
Chandra Lagna occupies the 11th from the Moon, the son will serve the father lovingly. If the
lord of Lagna joins the Sun or lord of 9, or occupies the 9th house, the son will be similar to the
father in occupation, education, character and all good qualities.
NOTES
Stanzas 64 and 65 can be used for predicting the mutual relations between a son and his
father. The son becomes worthy of the affection of his father, if (a) the son's ascendant falls in a
sign which should be the 2nd, 9th or llth from the J anma Rasi of the father; (b) the father's
ascendant falls in a sign which should be in the 11th from the J anma Rasi of the son; (c) if the
father's ascendant
is in a sign which in the son's horoscope happens to be the 5th, 9th or 11th from the sign
occupied by the lord of Chandra Lagna in the son's horoscope ; (d) lords of the 9th from Lagna
and Chandra Lagna are in the 11th res pectively from Lagna and Chandra Lagna; (e) if the lord
of Lagna joins the Sun or lord of the 9th or occupies the 9th.
HAPPINESS AND SORROW TO PARENTS
241
Stanza 66. A son whose asterism. happens to be owned by the lord of the 12th from
Chandra Lagna in the father's horoscope will cause sorrow to the father by his travels and other
actions; if the son's ascendant happens to be the 6th from the J anma Rasi of the father, or if the
son's asterism happens to be ruled by the lord of 6th from father's J anma Rasi, he will be an
enemy to his father. If the lord of J anma Rasi in the father's horoscope joins the 12th house or the
lord of the 12th in the son's horoscope then the son will be required to redeem the debts of his
father.
NOTES
Suppose the J anma Rasi (the sign occupied by the Moon or Chandra Lagna) in the
father's horoscope is Aries. The lord of the 12th is J upiter. The asterisms of J upiter are
Punarvasu, Visakha and Poorvabhadra. [f the son is born in any one of these stars, he will cause
sorrow to the father by his undesirable activities.
The 6th from the J anma Rasi of the father is Virgo ; Mercury who owns this sign has
lordship of Aslesha, J yeshta and Revati. If the son's ascendant is Virgo or if his J anma Nakshatra
(birth-star) is Aslesha, J yeshta or Ravati, he will be his father's enemy.
Lord of father's J anma Rasi is Mars. Suppose the son's ascendant is Virgo. If Mars (in the
son's horoscope) occupies Leo (12th from Lagna in the son's chart) or is in conjunction with the
Sun (lord of the 12th in the son's horoscope), the son will have to redeem the debts of bis father.
Stanza 67. If the 9th house happens to be a movable sign or if the lord of the 9th
occupies a movable sign and if the lord of the 9th or the Sun
occupy the 8th or 12th, then the son will not be near his father when he dies. If the above
combination happens in a common sign, the son will hear the news of his father's death when he
is away. If the yoga occurs in a fixed sign and if benefics aspect or join the 9th house or its lord,
the son will be Bear his father, serve him on his death-bed and perform all death ceremonies
carefully.
AFFLICTIONS TO RESIDENCE
Stanza 68. To a query as to whether or not there are any planetary evils afflicting the
house
in which the native lives, the answer is to be made as follows :
AVAKAHADA SYSTEM
Stanzas 69 and 70. Take the first letter in the name of the house, and fix the Lagna.
The signs Aries to Pisces signify the letters:
(...), (...) are ruled by Aries to
Leo. If any name begins with intervening letters it must be treated as belonging tc the
first letter in the varga.
242
NOTES
The explanation given below for these two stanzas is based on the clarification provided
by an astrological savant in Kerala whom I met at the Astrological Conference held at Trichur in
1958.
In the assignment of letters to the zodiacal signs, especially in regard to consonants, the
peculiarity is if ka (*) is ruled by Aries, nga (* - the last in the series ka, kha, ga, gha *) is ruled
by Taurus. If the name commences from say kha (*) or ga (*) or gha (*), then it must be treated
as belonging to the first letter in the varga or series, viz., ka (*). Similarly the letter ta (*) is ruled
by Leo and nna (*) the last letter in the varga is ruled by Virgo which means the intervening
three letters, viz., tta (*), da (*) and dha (*) should be considered as belonging to the first later t
which means the Rasi is Leo. The savant also suggsted tht the theory that la (*), va (*), ra (*)
etc., are ruled by two Ratis, could be ignored and la (*), va (*) (* * * * *) taken to be ruled by
Aries, Taurus, Gemini Cancer and Leo respectively.
I must confess that I have neither used nor tested the principles given in these two
stanzas. It is for the enterprising student to experiment with the methods suggested.
According to the method given in stanzas 69 and 70, the Lagna of the land in which the
house of the querist is situated is determined. Evidently this method is based on symbology and
not on astrology proper.
Stanza 71. According as the ascendant (as per above two stanzas) happens to fall in a
movable, fixed or common sign, J upiter's situation in the horoscope of residence or land will be
in the 9th, 1st or 5th sign respectively from the ascendant.
NOTES
If the Ligna so determined is in a movable sign, then J upiter is supposed to occupy the
9th from it. If the Lagna is a fixed sign, thin J upiter will be in the ascendant itself. If the Lagna is
a common sign then J upiter will be in the 5th from it.
Stanza 72. The Nakshatra at the Bhumi J ataka should be ascertained on the basis of
Avakahada and then the position of the Moon determined.
NOTES
The Nakshatra and Padas of the land or house should be ascertained according to what is
called Avakahada principle. This principle has been discussed in may Muhurtha or Electional
Astrology to which the reader may refer for further details.
Stanza 73. When malefic planets transit the Lagna or 8th from it or Chandra Lagna or
the 8th from it, evil will befall the persons tenanting the land or the house in question. Livestock
found there will also suffer from diseases or even death.
NOTES
243
Here the reference to the Lagna and Chandra Lagna is in terms of stanzas 69, 70 and 71.
Stanza 74. When J upiter passes (in tiansit) through Bhumi Lagna or Bhumi Chandra
Lagna or 5th or 9th from them, the women or cows or buffaloes will conceive.
NOTES
If the sign transited happens to be Aries, goats will conceive; if it is Taurus, cows and
buffaloes will conceive. If the sign is Gemini, women will become pregnant. Similarly other
signs should be dealt with.
Stanza 75. According as J upiter is in the 3rd or 6th or 8th or 12h from the Lagna or the
Moon, there will respectively be quarrels on the land, the land will sufter due to the wrath of the
ruler or murder will take place there.
NOTES
Some authors say the situation of J upiter should be considered from Arudha Lagna and
from the Moon.
If J upiter (in the land horoscope) occupies the 3rd or 6th from Lagna or the Moon some
quarrel will take place
soon. If J upiter is in the 8th the land will suffer due to the wrath of the ruler. If J upiter is
in the 12th house, a murder may take place in the land.
BECOMING THE HEAD
Stanza 76. If a person born in a royal family asks when he would become the head or
chief, the answer is to be given thus :
Stanza 77. The asterisms occupied by the different planets at the time of birth of the
querist should be carefully determined.
Stanza 78. Find out the asterisms occupied by the Sun, the Moon, Mars, the lord of
Lagna and the lord of the 10th house from Lagna.
If the lords of the first quarters of these asterisms occupy 1st, 5th, 9th or 11th from the
rising sign, the person will become the head very shortly. If these lords occupy 6th, 8th or the
12th, there is no chance of getting such overlordship. If they occupy positions other than those
mentioned above, the person has to wait for a long time to get it.
NOTES
Suppose the asterisms occupied by the Moon, Mars, lord of Lagna and the lord of 10th
are respectively Aswini, Pubba, Krittika, Swati and Purvashadha. The lords of the 1st quarters of
these stars are respectively Mars, the Sun, J upiter, J upiter and the Sun. It is the disposition of
these planets that is to be considered as per stanza 78.
Stanza 79. If three or four planets are situated in the asterisms belonging to Indra or
Nirithi groups or one of the eight asterisms beginning from Anuradha, the person gets over-
244
lordship very soon.
Stanza 80. Beginning from Krittika and ending with Bharani, the 28 asterisms are
allotted in a clockwise order to the eight cardinal points, in groups of three and half stars each.
NOTES
Including the Abhijit, there are twenty-eight asterisms. They have been allotted to the 8
cardinal points in the following order:
Nakshatras Direction
Krittika
Rohini Mrigasira
Aridra
North-
East
Aridra 2
Pnnarvasu
Pushyami Aslesha
East
Makha
Pubba Uttara
Hasta 2
South-
East
Hasta 2
Chitta Swati
Visakha
South
Nakshatras Direction
Anuradha
J yeshta Moola
Poorvashadha 2
South-
West
Poorvasha
dha 2
U'tarashadba
Abhijit Sravana
West
Dbanishta
Satabhisha
Poorvabhadra
Uttarabhadra 2
North-
West
Uttarabha
dra 2 Revati
North
245
Aswini Bharani
If three or four placets in the Prasna chart occupy constellations belonging to the groups
of Indra (Aridra, 3rd and 4th quarters, Punarvasu, Pushyami and Aslesha), Varuna
(Poorvashadha, Uttarasbadha, Abhijit and Sravana), Niruthi (Anuradha, J yeshta, Moola atid
Poorvashadha 2 quarters), he will become head of the estate at a very early date.
KALACHAKRA OR TIME CYCLE
Stanza 81. By examining Kalachakra, Nakshatra, etc., we can work out Yogini and
Mrityu. From these processes also some effects can be predicted.
STAR POSITIONS IN kaLACHAKRA
Stanzas 82 to 84. Draw three squares, one inside the other and prepare a Cbakra as
given in the following diagram. Beginning from the centre of the top horizontal line establish the
28 stars (including Abhijit) in the 28 parts in the order shown in the diagram. Starting from No.
1, the count should be done in the order in which the figures are shown in the Chakra.

Stanza 85. Assign the star occupied by the Sub at the time of query to No. 1. Count
from this to the star held by the Moon at the time of
query and the point arrived at is Prana. Assign birth star to No. 1 and count from it to the
Prana star. The point arrived at is Deha. Always assign Krittika to 28. Count from here to horary
star in the anti-clockwise order. The point arrived at is Mrityu. If all these three points fall in the
same line, it indicates death.
Stanza 86. If Deha and Mrityu points fall on one and the same pole, then the sickness
246
will be prolonged. If Mrityu and Prana fall on one and the same, the person will be dull and will
have fits every now and then. Assign Krittika to 1. Count from it serially to the stars held by
Gulika, by the Sun and by the birth Moon. If the three points fall in the same line or pole (except
AC), then death is likely.
NOTES
In the diagram given on page 644 A is the point from which the start of the count should
be made. Suppose at the time of query, the Sun is in Aslesha, and the Moon in
Chitta while the birth star is Mrigasira. The points of Prana, Deha and Mrityu have to be
ascertained thus :
Prana: 1 represents Aslesha, the star held by the Sun. Counting from this to Cbitta, the
star held by the Moon, in the order given in the diagram (the point of Prana) falls in 6.
Deha: I represents Mrigasira the birth star. Counting from Mrigasira to Chitta in the same
order, D (point of Deha) falls in 10
Mrityu : 28 always represents Krittika, the starting point. Counting from this to Chitta (in
the reverse order) M (point of Mrityu) falls in 17.
It will be seen that the three points have fallen in different lines or poles.
J ust as in the case of Prana, Deha and Mrityu, stanza 86 requires the consideration of the
points arrived at by counting from Krittika (putting at No. 1) to the stars held by Gulika, the Sun
and (he birth Moon. Here also the pointi should not fall in the same pole. The centre pole (AC) is
excepted which means that the three points, as per stanza 86, falling in AC, is not harmful.
It is also implied if the three points, either as per stanza
85 or 86, fall in three different pales, the affliction does not arise.
POSITION OF YOGINI
Stanza 87. Assign A to Krittika: Count from it clockwise to the star held by the Sun. If
this happens to coincide with the point signified by the birth star and Yogini, the native may die.
If all the three points fall in the same line or pole, some of the relatives may die. The movement
of Yogini is given below:
NOTES
Suppose the birth star is Mrigasira and the star held by the Sun at question time is
Dhanishta and Yogini falls at 12 (in the Kalachakra diagram). Counting from Kritiika (A) to
birth star the point arrived at is 3. Counting again from A to Dhanishta (the star held by the Sun)
the point arrived at is 21, Then the three factors do not fall in the same point. Nor do they fall in
the same line. Hence the results ascribed in stanza 87 do not apply in this case.
CALCULATING THE YOGINI
Stanzas 88 and 89. Yogini rises on Sunday to Saturday in the east (1), north (22),
247
south-east (7), south-west (14), south (8), west (15) and north-east (21) respectively. After rising
it travels in the course of the day, through all the 8 directions and returns to the starting point by
sunset. In the night it starts from the same point and moves once more through the various
directions.
NOTES
The rising and course of Yogini on different week-days and during different Yamas are
as follows :
Sunday: Yogini rises in the east at point 1 (in the Kalachakra diagram) and in the first
Yama travels through 2, 3, 4, 19 and 10 reaching north-west (21). In the 2nd Yama, it starts from
north-west (21) and passes through 20, 19, 18, 10 and 9 reaching south (8).
3d
Yama :
8, (south) 9, 10, 11, 26, 27
(north-east)
4t
h Yama :
29 (north-cast) 27, 26, 25, 17,
16 (west)
5t
h Yama :
15 (west), 16, 17, 18 5, 6
(south-east)
6t
h Yama :
7 (south-east) 6, 5, 4, 24, 23
(north)
7t
h Yama :
22 (north), 23, 24, 25, 12, 13
(south-west)
8t
h Yama:
14 (south-west) 13, 12, 11, 3 2
(east).
Suppose the birth or the query time is at Gh. 25-30 after sunrise on a Sunday. Assume the
sunrise to be a 6 a.m. This means that the birth has occurred when 3d ghatis have passed in the
7th Yama, the 6th having ended at Gh. 22-30 the duration of each Yama being Gh. 3 3/4 (1 1/2
hours). In each Yama, Yogini traverses 6 points so that it takes 37.5 vighatis to traverse each
point. In the 7th Yama. 4 points (4 x Vi. 37.5 Gh. 2 1/3) have been completed and the 5th point
is being traversed.
According to the table, (see p. 648) the 7th Yama starts at point 22 (north) and the 5th in
the series happens to be 12 (south-west). Therefore the Yogini's place is at 12.
The eight directions are signified by the following numbers thus :
East =l, North-East =28, North=22, North-West =2l West=15, South-West=14, South
=8, and South-East=7.
The rising and movement of the Yogini on other weekdays can be tabulated as follows:
Yogini Rising Table (both for day and night)
248
ama
M
onday
T
uesday
W
ednesd
ay
T
hursda
y
riday
S
aturday
1

2

3

4

6

st
N
orth 22
S
outh-
East 7
S
outh-
West
14
S
outh 8 est 15
N
orth-
West
21
nd
S
outh-
West
14
N
orth
2
2
E
ast 1
N
orth-
East 28
outh-
East 7
S
outh 8
rd
E
ast 1
S
outhwe
st 14
N
orthwe
st 21
W
est 15
ottb
22
N
orth-
East 28
1

2

4

5

6

th
N
orth-
West
21
E
ast 1 outh 8
S
outh-
East
7

S
outh-
West
14
W
est 15
th
S
outh 8
N
orth-
West
21
N
orth-
East
28
N
orth 22
E
ast 1
S
outh-
East
7

th
N
orth-
East 28
S
outh 8 est 15
S
outh-
West
14
N
orth-
West
21
N
orth 22
th
W
est 15
N
orth-
East 28
outh-
East 7
E
ast 1
S
outh 8
S
outh-
West
249
14
th
S
outh-
East
7

W
est 15
N
orth
22
N
orth-
West
21
N
orth-
East 28
E
ast

After Yogini rises , according to above table on different week-days, it traverses 6 points
(commencing with the point assigned to the direction of rising) in each Yama in the order given
for Sunday (vide notes above). To make it more clear: On Monday, in the 1st Yama, Yogini rises
in the North, i.e., at point 22 and therefore follows the order 22, 23, 24, 25, 12 and 13 (e.g. order
in 7th Yama on Sunday). In the 2nd Yama on Monday, it rises in the south-west, i.e., at point 14
and traverses 13,12,11,3 and 2 (e.g., order in 8th Yama on Sunday). Take again Saturday. The
Yogini rises in the 1st Yama in north-west (point 21) and moves through 20, 19, 18, 10 and 19
(e.g., order in the 2nd Yama on Sunday).
For applying stanza 87, the exact point of Yogini (in Kalachakra chart) has to be decided.
Example: Required the position of Yogini at 2h. 16m. p.m. (I.S.T.) on Wednesday 16-
10-1918.
Duration of day Gh. 29-21 =2935
Time of birth in Ghatis Gh. 20-33 =20.55
375
Duration of each Yama will be (375 / 30) x 29.35
=Gh. 3.67
For the required time 5 Yamas have elapsed =3 67 x 5 =18.35, Gh. 2-12 (Gh. 2, Vi. 12)
having passed in the 6th
2.18 Yama This means the Yogini is (2.18 / 3.67) * 6 in the 4th
point.
On Wednesday Yogini rises in the West (15) in the 6th Yama and moves in the order of
15, 16, 17, 18, 5, 6. The fourth point held by Yogini happens to be 18. In Kala-chakra diagram
18 falls on S.E. in the centre. In the same case, the Sun is in Chitla and the J anma Nakshatra is
Satabhisha. Counting from Krittika (A) Chitta falls at 12 and Satabbisha falls at 22. The Yogini
has fallen in central line or pole. The Sun has fallen in the 1st pole towards the south and the
Moon on the last pole towards the north. Thus there is no affliction.
Stanza 90. Convert the time (of question or birth) into Vighatikas after sunrise. Divide
this by 225. The quotient is the number of Yamas expired from sunrise. Divide the remainder by
250
37 1/2. The quotient represents the point of Yogini in the diagram. The path of Mrityu is similar
to that of Yogini. But there is difference with regard to its rising. On all days it rises in the north-
west and passes through the various diks or cardinal points.
Stanza 91. According to some, eachday in the first Yama Mrityu rises in the north-
west (21); in the 2nd Yama south (8); in the 3rd Yama, north-east (28); in the 4th - west (15); 5th
south -east (3); 6th north (22); 7th south-west (14) and 8th east (1). At the end of the
8th Yama it comes to east where it rises in the first Yama of the night repeating the same cycle.
NOTES
Yogini rises at different points (diks) on different weekdays ; but Mrityu rises on all
week-days at point 21 corresponding to north-west). Its movement during the
8 Yamas is as follows; It takes, as in the case of Yogini, 37.5 Vighatis to pass through
each point of a Yama.
1st
Yama
21, 20, 19, 18,
10, 9
2nd
Yama
8, 9, 10, 11,
26, 27
3rd
Yama
28, 27, 26, 25,
17, 16.
4th
Yama
15, 16, 17, 18,
5, 6
5th
Yama
7, 6, 5, 4, 20,
23
6th
Yama
22, 23, 24, 25,
12, 13
7th
Yama
14, 13, 12, 11,
3, 2
8th
Yama
1, 2, 3, 4, 18,
20, 21
The position of Mrityu can be located on the same basis as that of Yogini.
Stanza 92. If Yogini and Mrityu rise in the posion of diks, take it as the end of the
movable signs. When these rise in the corners, take it as middle of common signs.
NOTES
In this stanza, we are enabled to locate the positions of Yogini and Mrityu in terms of
zodiacal signs. If either Yogini or Mrityu occupies points denoting east, west, north or south,
then the Rasis are Aries, Cancer, Libra, Capricorn, etc. If the Yogini or Mrityu is in an angle
251
(northeast, north-west, south-west or south-east), then it is said to be in a common sign (Gemini,
Virgo, Cancer, etc.). No fixed signs have come into the picture.
FEATURES OF YOGINI
Stanza 93. Yogini has two frontal teeth, She is fearful to look at. She is yellow in
colour. Her eyes are red. Her terrible voice can be heard in all quarters. Her special taste is for
killing. Her dress is of red hue as twilight. She adorns herself with the spoils of killing. Her
bangles are serpents. She has a sword in hand which she uses for killing all. She is always deep
drunk.
Stanza 94. Yogini tramples on the 4th house from the sign she stands in ; and cuts the
7th house with her sword.
NOTES
The fearful appearance of Yogini is described to impress the unfortunate effects flowing
from its position in the chart.
If the Aroodha Rasi of the questioner falls in the 4th or 7th from the sign held by Yogini,
the querist will die. Of the two signs, the 7th is the worst.
Stanza 95. With regard to the rise of Yogini in different directions according to week-
days, there is no difference of opinion But with regard to its path, some authors hold different
views and they are explained below.
MOVEMENTS OF YOGINI ON WEEKDAYS
Stanzas 96, 97 and 98. On Sundays, Yogini rises in the east (1) and moves through 7,
2, 6, 3,
5, 6 and 8 diks respectively in the eight Yamas. Monday 7, 5, 8, 2, 1, 3, 4 and 6;
Tuesday 2, 8, 3, 5, 4, 6, 7 and 1; Wednesday - 4, 2, 5, 7, 6, 8, 4, 3; Thursday 3, 1, 4, 6, 5, 7,
8, 2 ; Friday 5, 3, 6, 8, 7, 1, 2 and 4; and Saturday 6, 4, 7, 1, 8, 23 and 15.
The numbers 1 to 8 respectively denote east, south-east, south, south-west, west, north-
west, north and north-east, and also signify the 8 Yamas.
The author explains matha bheda or difference of opinion and gives another method (we
shall call it B) in vogue amongst a certain section of ancient astrologers in the matter of tke
movement of Yogini. (The earlier method described we shall term as A.) In the matter of the
initial rising of Yogini in the 1st Yama, there is agreement. But in regard to its movement jthere
is difference. And indeed the difference is formidable
Take for instance Sunday. According to method B, in the first Yama it rises ia the east;
(1) in the 2nd Yama it is in the north (7); in the third Yama south-east (2); in the fourth Yama,
south-west (6); in the 5th Yama, west; in the 6th Yama weft (5); in the 7th Yama north-west (6) -
and in the 8th Yama north east (8). For the convenience of the readers, the rising of Yogini (on
252
Sunday) according to methods A and B is tabulated as follows :
Y
wama
Method A Metho
d B
1st East(l) East
(1)
2n
d
north-west
(21)
north
(7)
3r
d
south (8) south-
east (2)
4t
h
north- east
(28)
south-
west (4)
St
h
west (15) south
(3)
7t
h
north (22) north
west (6)
8t
h
south-west
(14)
north-
east (1)
According to method A, numbers given in brackets represent direction as shown in the
Kalachakra diagram. According to method B, numbers indicate the directions in the regular order
of east (1), south-east (2), etc.
According to method A Yogini having risen say in the east on Sunday touches points 2 3,
4, 19 and 20, in the 1st Yama, whereas according to B, no such movement within the Yama is
indicated.
Stanza 99. Thus Yogini after rising in a particular Dik traverses through the various
Diks in different Yamas and reaches the Sth Dik after 8 Yamas.
NOTES
Suppose on a particular wvelc-dey it rises at a particular Dik. or direction, e. g., Sunday,
in the east in the 1st Yama. In the 2nd Yama it reaches the 7th cardinal point (Dik) therefrom; in
the 3rd Yama, the 4th therefrom; in
the 4th Yama the 3rd therefrom; in the 5th, the 8th from it; in the 6th, 3rd from it; in the
7th, the 2nd from it; and in the 8th Yama the 3rd from if. This is the order in which the Yogini
moves on all days. In other words, Yogini returns to the 8th Dik from the starting Dik at the end
of the 8th Yama.
For example, take Monday. Yogini rises in the north in the 1st Yama; in the 2nd Yama
the 7th Dik (from the north) viz., west. In the 3rd Yama it moves into the 4th therefrom (west),
253
i.e., north-east; in the 4th Yama it moves into the 3rd from northeast, viz , south-east; in the 5th
Yama it moves into the 8th fiom south-east, viz , east. In the 6th Yama it gets into the 3rd from
east, viz., south. In the 7th Yama it traverses the 2nd from south, viz.. south west; and in the 8th
Yama Yogini gets into the 3rd from west, viz., north-west which Dik happens to be the 8th from
the rising Dik north.
LONGITUDES OF YOGINI AND MRITYU
Stanza 100. Multiply the Ishta Ghatis by 96. Divide the product by 30. The quotient is
the
Rasi. Reduce the remainder to degrees, minutes, etc. Expunge multiples of 12. (a) Note
the Rasi Yogini is in at the required time, (b) Then deduct (a) from (b). The exact sphuta of
Yogini is obtained. By a similar process the position of Mrityu can also be known.
NOTES
Let us again take the example given under stanzas 88-89, viz , birth on Wednesday 16-
10-1918 at about 2h. 15m. or Gh. 20.33 (i. e., 20 55) after sunrise. Duration of day =29.35
On the day and at the time of birth Yogini is in the 4th point in the 6th Yama, which
means the point held by Yogini happens to be 18 in the Kalachakra diagram and this falls on S.E.
in the centre. This means Yogini is in the middle of Virgo (15) or Kanya.
Now applying this stanza
(Ishta Ghatis x 96)/30 =(20 33 x 96)/30
=65.056 =65 signs and 1 40' 45*
Expunging multiples of 12 we get 5s 1 40' 48" (a)
Yogini's Rasi position is 3s 15 (b)
Deducting 5s 1 40' 48" (i.e., a) from 5s 15 (b) we get 5s 15 0' 5s 140'48" 0 14 40'
48" =The longitude of Yogini is Aries 14 40' 48".
Regarding the position of Mrityu in the above example (a) is common to both Yogini and
Mrityu. As regards (b), i.e., the Rasi position of Mrityu. It rises each day in the N.W.
(corresponding point 21) unlike Yogini which rises in different directions on different days.
In the 6th Yama the 4th point happens to be 25 (ride stanza 91) which means north. The
Rasi position of Mrityu is Capricorn 30. Therefore b - a, i.e., 300 - 151 40' 48" =148 19' 12",
i.e., the position of Mrityu =Leo 28 19' 12".
Stanza 101. If the query is made at the time when Mrityu is passing into the interior
predict that the questioner will die.
If Mrityu happens to go out, then the native will not die If he goes out through the east at
the time, a tree will fall down. If he issues out through south-east, cows will die. If he goes out
through south, some of his near relatives will die. If he goes through south-west, animals such as
254
deer will die near. If he goes out through west, female buffaloes will die. If he goes out through
north-west, high amongst Chandalas will die. If he goes out through north, low amongst
Chandalas will die. If he goes out through north-east, Brahmins near will die.
Carefully study the diagram and see when he goes in and when he goes out by noting
points.
MOVEMENT OF MRITYU
Stanza 102. According as at the time query is put Mrityu issues out through south-
west or west then servants or quadrupeds of the questioner will die If these events happen, then it
can be predicted that the questioner will not die.
Stanzas 103 and 104. In the Poorvardha of a yama if Mrityu gets in through the east
Dik at the time of the query, death of a person belonging to the ruling class may happen in a near
place. If Mrityu gets in through south-east Dik, incendiarism is to be feared. If through south,
some person falls unconscious due to excessive eating of nuts; if south-west, the questioner
himself may get sick by eating nuts; if west, he will have watery diseases as dysentery,
vomitting, etc.; if northwest, trouble from thieves and consequent uproar; if through north-east,
sudden fits. If these ominous signs take place, you can predict the death of the questioner is
certain.
Stanza 105. According to Sara Samgraha Mrityu rises thus at the the time of sunrise.
Sunday in the east, Tuesday south-east, Thursday south, Wednesday south-west, Friday west,
Saturday north-west and Monday north. It traverses through the 8 points of the compass thrice in
the
day-time and thrice in the night-time in a clockwise direction. 'Kala' also rises in the same
Diks as Mrityu but traverses through the cardinaj points in an anticlockwise direction thrice in
day-time and thrice in night time.
NOTES
How Mrityu and Kala are to be calculated have been given in Chapter V, Verse 23.
Stanzas 106 and 107. Yogini stays along with Kala and Mrityu in the Dik (cardinal
point) where these rise, during the first Yama on all days. In the 2nd Yama Yogini stays in the
rising direction of the next day; in the 3rd, in the riing
direction of the 3rd day; in the 4th Yama the fourth day and so on. In the 8th it will stay
in the north-east on all days. East signifies Aries and Taurus The first and the second parts of the
Yama denote Aries and Taurus respectively. Similarly, south signifies Cancer and Leo, the west
Libra and Scorpio and north Capricorn and Aquarius. South-east, south-west, north-west and
north-east respectively represent Virgo, Sagittarius, Pisces and Gemini. Yogini aspects the 7th
sign from the sign occupied by it. If the Arudha Lagna of the querist happens to be the 4th or 7th
255
from Yogini, death may take place.
NOTES
In the matter of calculation of Yogini, etc., there appears to be much repetition. Therefore
one will do well to stick to the methods suggested in the earlier stanzas of this chapter.
According to stanzas 106 and 107 the movement of the Yogini will take place thus:
SUNDAY
1st Yama east, 2nd north (same as 1st on Monday), 3rd south east, 4th south-west, 5th
south, 6th west, 7th north-west, 8th north-east.
MONDAY
1st north, 2nd south-east (same as 1st on Tuesday), 3rd south-west, 4th south, 5th west,
6th north-west, 7th east and 8th north-east.
The 1st on Tuesday will be south-east (the 2nd on Monday).
This way the Yogini cycle can be calculated for all week-days.
Stanza 107 merely clarifies what is given in stanza 106.
YOGINI MOVEMENT
Stanza 108. The movement of Yogini through the various tithis or lunar days are
described in the form in which Yogini's movement during the week-days has been given.
Stanzas 109 to 115. Yogini rises and moves during the eight Yaraas in the eight
directions on different lunar days as follows :
Prathama and Navami (1st and 9th): east, north, south-east, south-west, south, west,
northwest and north-east; Dwiteeya and Dasami (2nd and 10th): north-west, north-east, south-
east, east, south-west and north-west; Triteeya and Ekadasi (3rd and 11th): south-east, north-east,
south, west, south-west, north-west, north and east; Chat hurt hi and Dwadasi (4th and 12th):
south-west, south-east, west, north, north-west, north-east, east and south ; Panchami and Trayo-
dasi (5th and 13th): south, east, south-east, northwest, west, north, north-east and south-east;
Shashti and Chaturdasi (6th and 14th): west, south, north-west, north-east, north, east, southeast
and south west; Saptami and Pournamasya
or Amavasya (7th and 15th or 30th): north-west, south-west, north-east, south-east, south
and west; and Ashtami (8th) : north-east, northwest, east, south, south-east, south-west, west and
north. The same arrangement holds good both for bright and dark halves.
NOTES
These stanzas deal with the rise and movement of Yogini on different lunar days Except
ashtami (8th day), two lunar days are clubbed together implying that on both these days the same
arrangement holds good. For instance let us take shashti (6tb) and chaturdasi (14tb). The Yogini
rises in the west in the first Yama, goes to south in the 2nd Yama, to north-west in the 3rd Yama,
256
north-east in the 4th, north in the 5th, east in the 6th, south-east in the 7th and south-west in the
8th Yama.
The Diks or points of compass are indicated in letters. Their conversion into numbers is
given in the appendix.
Stanza 116. If Yogini aspects the birth Lagna or Arudha Lagna, the querist will meet
with his death.
NOTES
The birth Moon is also included in this combination. Yogini should not aspect the birth-
Moon.
Stanza 117. For questions like "shall I fall in hell", "will I go to heaven", "can I get
wealth " answers should be given as follows:
Stanzas 118 and 779. The three sthunas, vishaghatika, vishtikarana, gandaotha,
vaidhriti lata parivesha, vyathipatha, dhuma, ekargala, rising of Saturn, rising of Rahu, rising of
Ketu and rising of Gulika are the doshas. If these doshas afflict the ascendant, the Moon or the
Sun, the native suffers hell in this world itself, which consists of sorrow, dishonour and poverty.
NOTES
The three sthunas are (1) Kantakasthuna, (2) Rakta-sthuna and (3) Sthuna.
Stanzas 120 and 121. The asterism arrived at by counting from Moola, the same
number as intervenes between the nakshatra held by the Sun at the time of query to Moola, is
called kantaka nakshatra. The same reckoning with reference to Mars gives sthuna. The asterism
arrived at by counting from Moola that number which is the sum of the kantaka and sthuna
asterisms gives kantakasthuna. By subtracting the longitude of Mars from 138, raktasthuna is
obtained. If these doshas afflict Arudha Lagna or the Moon At the time of query, the native's life
in this world
will be equivalent to hell. If the Sun either in the birth chart or in the query chart is
afflicted by these doshas, the native goes to hell after death.
NOTES
How to calculate the sthunatraya (three sthunas) have been explained in the above two
stanzas.
(1) Count from the star or constellation held by the Sun to Moola. Note the number.
Count the same number from Moola, the star held by kantaka is obtained.
Example. The Sun is in Aslesba. Counting from this star to Moola we get 11I.
Counting 11 from Moola we get Bharani. Therefore kantaka is in Bharani.
(2) Mars is in Pubba. Counting from Pubba to Moola we get 9. Counting 9 from Moola
we get Revati. Therefore the position of sthuna is Revati.
257
(3) Adding the number of the kantaka star (Bharani- 2) to the number of the sthuna star
(Revati 27) we get 29, i.e., 2, after expunging 27. The 2nd from Moola is Poorvashadha.
Therefore kantakasthuna is in Poorvashadha.
(4) Longitude of Mars is 125. Subtracting this from 138 the result is 13 . This falls in
Aswini. Therefore, raktasthuna is Aswini
SIGNS OF KRITA YUGA ETC
Stanza 122. The longevity of man in Krita, Treta, Dwapara and Kali Yugas
respectively are 1000, 500, 250 and 125 years. Planets occupying the signs and Navamsas of
Krita, Treta, Dwapara and Kali Yugas contribute their Dasa years, in full, half, quarter or one-
eighth respectively as the longevity of the person.
NOTES
The Kritayuga signs are Aries Leo and Sagittarius; Thretayuga signs are Taurus, Virgo
and Capricorn; Dwapara yuga signs are Gemini, Libra and Aquarius; and Kaliyuga signs are
Cancer, Scorpio and Pisces.
Stanza 123 to 125.-Persons born in Krita yuga signs or Navamsas get everything
unasked. Those born in Tretayuga signs will get wealth, etc., if they aspire for them. Those born
in Dwaparayuga signs will be able to make money by trade, etc. Those born in Katiyuga signs
cannot get wealth by any of these ways.
This theory can be skilfully used for interpreting Dasa and Bhukti results.
NOTES
In interpreting effects of planets occupying signs of different categories listed above, one
has to take due note of their own inherent strengths and weaknesses. A literal application is not
called for. It is also suggested that in regard to q lestions bearing on financial matters, the
principles given in the above three stanzas could be applied. Thus if at the time of query, the lord
of the 2nd is disposed in the 11th which happens to be a Kritayuga sign, then the forecast can be
made that without much effort his financial problems will be straitened.
CONCLUSION
The sixteen Chapters of the first part have been completed. The work Prasna Marga has
been written in deference to the wishes of my desciples.
Prasna Marga has been divided into two parts Purvardha and Uttarardha. The first
part ends with 16 Chapters.
APPENDIX I Rise of Gulika Kala etc., during day and night in Ghatikas
We
ek day
G
ulika D.
N.
K
ala D.
N.
A
rdha
Prahara
Y
ama D.
N.
ahu
D.N.
258
D. N.
Sun
day 6 0 0 4 0 2 6 1/4
Mo
nday 2 4 6 0 8 3/4
Tue
sday 8 2 2 4 6 2 1/2
We
dnesday 4 6 0 8 4 0 2 5
Thu
rsday 0 2 0 6 8 8*
Frid
ay 8 4 2 0 4 14
Satu
rday 4 2 8 6 0 1
D =Day; N =Night
For example on Sunday Gulika's position coincides with the Lagna rising at Gh. 26 after
sunrise ; at Gh. 10 after sunset. Similarly with regard to other tertiary planets.
APPENDIX II
Sid
dha Yoga
Amr
ita Yoga
Mrit
yu Yoga
Da
gda Yoga
Atubh
a Yoga
V
ara Soola
Yoga
S
unday
Ha
stha
Mo
ola
Mak
ha
Dw
adasi
Bhara
ni
W
est-12
M
onday
Sra
vana
Srav
ana
Visa
kha
Ek
adasi
Chitra Ea
st-8
T
uesday
As
wini
Utta
ra
Arid
ra
Pa
nchami
Uttara
shadha
N
orth-16
W
ednesda
y
An
uradha
Krit
tika
Moo
la
Dw
iteeya
Dhani
sta
N
orth-16
T
hursday
Pu
shyami
Pun
arvasu
Sata
bhisha
Sb
asbti
J yesht
a
So
uth-20
259
F
riday
Re
vati
Utta
rabhadra
Rohi
ni
As
htami
Purva
shadha
W
est-12
S
aturday
Ro
hini
Swa
thi
Uttar
ashadha
Na
varni
Revati Ea
st-8
Explanation: Sunday coinciding with Hasta gives Siddha Yoga.
Monday coinciding with Ekadasi (11th lunar day) gives Dagdha Yoga
APPENDIX III Mrityu Bhagas of Planets and Rasis

M
e
s
h
a


V
r
i
s
h
a
b
h
a

M
i
t
h
u
n
a


K
a
t
a
k
a


S
i
m
h
a


K
a
n
y
a


T
h
u
l
a


V
r
i
s
c
h
i
k
a


D
h


M
a


K
u


M
e


R
avi

0 2 t 6 7 2 2
C
handra

6 2 3 5 4 1 6 4 3 5 2
K
uja

9 8 5 3 9 8 4 1 5 1
B
udha

5 4 3 2 8 0 1 2
G
uru

9 9 2 7 3 0 7 1 5 8
ukra

8 5 1 7 0 3 7 2 9 9
ani

0 2 6 8 8 4 3 5
R
asi

1 2 5 3 8 0 0 4
R
ahu

4 3 2 1 4 3 2 1 0 0 8
K
etu

8 0 0 1 2 3 4 1 2 3 4
G
ulika 3 4 1 2 3 4 8 0 0 1
APPENDIX IV Chandra Kriya
1. Displaced from position, 2. Do penance, 3. Enjoy with other women, 4. Steal, 5. Ride
on an elephant, 6. Sit Kin a throne, 7. To be a king, 8. Kill the enemies, 9. To be a Commander,
260
10. To do good to others, 11. To be lifeless in everything, 12. To be wounded in the head, 13. To
have hands and legs wounded, 14. To be imprisoned, 15. To be ruined, 16. To be a king, 17. To
study Vedas, 18. To sleep, 19. To think about good stories, 20. To do good actions, 21. To be
born of a noble family. 22. To get treasures, 23. To keep a balance in one's hand, 24. To
annotate, 25. To kill enemies, 26, To be sick, 27. To be defeated by enemies, 28. To leave one's
native place, 29. To be a servant, 30. To be without money, 31. To be in a wrong place, 32. To
be with a good minister, 33. To govern another's country or property 34. To be with a wife, 35.
To be afraid of elephants. 36. To be timid in warfare, 37. To be timid in everything, 38. To
remain hidden from view, 39. To give food freely, 40. To occupy a fiery spot (to sit on fire) 41.
To be hungry, 42. To eat food, 43. To travel, 44. To eai flesh, 45. To be wounded in war by
arrows, 46. To marry, 47. To play balls, 48. To gamble, 49 To be a king, 50. To be miserable, 51.
To set on a bed, 52. To be served by enemies, 53. To be with relations, 54. To be engaged in
meditation, 55. To be with wife, 56. To eat plentifully, 57. To drink milk. 58. To do good
actions, 59. To have mental peace, 60. To enjoy.
APPENDIX V
Chandra Vela
1. Headache, 2. Delight, 3. Worship of Devas, 4. Desire in happiness, 5. Disease in the
eyes, 6. Enjoyment, 7. Slay with women, 8. High fever, 9. To put on ornaments, 10. To shed
tears, 11. To drink pioson, 12. To cohabit with women, 13. To have stomach complaints, 14. To
play in water, 15. To laugh, 16. To paint, 17. Anger, 18. Play, 19. To drink ghee, 20. To sleep,
21. To sing, 22. Disease in the teeth, 23. To quarrel, 24. J ourney, 25. To get mad, 26. To jump in
water, 27. Opposition, 28. To do as he pleases, 29. Fear from hunger, 30. Education, 31. To
amuse oneself, 32. To fight, 33. To do good action, 34. To do bad actions, 35. To do cruel
actions, 36. Delight.
APPENDIX VI Chandra Avasthas
1. To go to a foreign place leaving one's profession, 2. To occupy a throne, 3. Loss of
life, 4. Kingship, 5. To do actions befitting one's family, 6. Sickness, 7. To occupy a wrong
place, 8 Fear, 9. Hunger, 10. To marry a woman, 11. To lie on a good bed, 12. To take good food
261
APPENDIX VII Nature of Drekkanas
Rasi First Drekkana 2nd Drekkana 3rd Drekkana
Mesha Nara, Purusha, Ayudha
Krura Drekkana
Sthira, Mriga, Soumya Purusha, Ayudha and
Misra
Vrishabka Stbree, Agni, Misra Purusha, Mriga,
Soumya
Purusha, J alachara
Mithuna Sthree, Soumja Purusha, Pakshi, Misra Purusha, Ayudha,
J alachara
Kataka Purusba, Chatushpada,
J alachara
Sthree, Sarpa, Krura Purusha, Sarpa,
J alachara. Misra
Simha Pakshi, Chathushpada,
Nara, Krura
Nara, Ayudha, Mishra,
Raja
Purusha,
Cbathushpada, Ayudba,
Krura
Kanya Stree, Agni, Soumya Purusha, Nara, J alacbara Sthree, Soumya
Thula Purusha, Soumya Pakshi, Purusha, Misra Purusha,
Chathusbpada, Vana
Vrischika Sthree, Sarpa, Krura Sthree, Sarpa, Krura Chathushpada, Vana,
Nara, or Kurma Mukha
J hala Krura
Dhanus Namukha, Ayudba,
Chatushpada, Misra
Sthree, Soumya Nara, Ayudha, Soumya
Makara Nara, Nigala, Krura,
Chathushpada
Sthree, Soumya Purusba, Aswamukha,
Ayudha, Misra
Kumbha Pakshi, Nara, Krura Sthree, Vana, Soumya Nara, Oushadha, Vana,
Soumya
Meena Nara, J ala Sthree, J hala Purusha, Sarpa, Agni,
Vana, Krura

262
APPENDIX VIII
Finding Time with the help of the Sun's Shadow

Ghatikas Leo and
Aries
Virgo
and
Pisces
Libra and
Aquarius
Scorpio
and
Capricorn
Sagittarius Taurus
and
Cancer
Gemini

1 64 0 63 0 64 0 68 0 70 0 67 0 69 0
2 32 0 31 0 32 0 34 0 35 0 33 0 34 0
3 21 0 20 0 23 0 22 0 23 0 22 0 22 0
4 15 0 15 0 15 0 16 0 17 0 16 0 16 0
5 12 0 12 0 12 0 12 0 13 0 12 0 13 0
6 9 3 9 1 9 5 10 0 11 0 9 5 10 0
7 7 4 7 3 7 7 8 6 9 1 8 0 8 2
8 6 1 6 1 6 5 7 3 7 6 6 5 6 7
9 5 0 5 0 5 4 6 3 6 7 5 3 5 5
10 4 0 4 0 4 5 5 4 5 6 4 3 4 5
11 3 1 3 1 3 7 4 7 5 3 3 4 3 7
12 2 3 2 3 3 3 4 2 5 0 2 6 3 1
13 1 5 1 6 2 7 4 1 4 5 2 1 2 4
14 0 1 3 2 6 4 0 4 4 1 5 2 0
15 0 3 1 1 2 5 3 7 4 3 1 2 1 5
16 0 0 0 0 0 0 0 0 0 0 1 1 1 6

8 Angulams=l foot. '=Foot, "=Angulam.
N.B. These ghatikas are to be calculated both after sunrise and before sunset. Eg., if
the shadow is 64 ft. it is either 1 ghatika after sunrise or before sunset in the months of Simha
and Mesha (1st). For other dates find out by proportion.
263
APPENDIX IX
"Yogini" Diks

Dik Bright Half (Sukla Paksha) Dark Half (Krishna Paksha)
East 1. Prathama 11. Ekadasi 6. Sbasthti
North 2. Dwiteeya 12. Dwadasi 7. Saptami ...
South-East 3. Thritbeeya 13. Trayodasi 8. Ashtami ...
South-West 4 Chaturthi 14. Chaturdasi 9. Navami ...
South
West
5.
6.
Panchami
Shasti
15. Pournami 10.
1.
Dasami
Prathama
11. Ekadasi
North-West 7. Saptami 2. Dwiteeya 12. Dwadasi
North-East 8. Ashtami 3 Thrithieya 13. Thrayodasi
Akasam 9. Navami 4. Chathurthi 14. Chaturdasi
Bhoomi 10. Dasami 3. Panchami 15. Amavasya

264
AN INDEX OF TECHNICAL TERMS
A
Abhichara ... Incantations meant to harm others
Adhomukha ... The sign occupied by the Sun
Adhrishta ... Invisible or supernatural cause of events
Adrishta nimittaji ... Events arising from unknown causes.
Aghorabali ... Sacrificial offering to a form of Siva or the Sun
Agnitattva .... Fiery signs Aries, Leo and Sagittarius
Amaya ... Cost us speciosus
Amita ... Longevity beyond hundered years
Anasana ... Fasting
Angara ... North-west; charcoal
Angula ... One-eighth of an inch
Anishta ... Houses 6, 8, 12 from the Ascendant
Antara Bhavas ... Part of the house indicating the internal
Anujanma ... The tenth and the nineteenth stars from the birth star
Apasmara ... Epilepsy
Ara ... Mars
Ari ... Enemy; sixth house
Atishta ... Death within 12 years; harmful
Artha ... Fortnight
Arudha ... The siga rising at the time of the query
Ashtamangala ... An elaborate method of horary astrology described in Chapter 7
Ashtama Rasi ... Eighth house
Ashtottari ... A system of the periods of the planets covering 108 years
Aspada ... Tenth house
Asthi ... Bone, ruled by the Sun
Astodaya ... Heliacal setting and rising of a planet
Asu ... Sixth part of a Vigbati; four seconds
Asuragraha ... demonaic spirit
Avastha ... State or condition attributed to a planet on the basis of the sign occupied. See
p. 235
Aya ... Eleventh house
Ayana ... Six months
Ayushkaraka ... Saturn
265
Ayyappa ... The deity Sasta
B
Badhaka ... A planet that obstructs or is harmful. It is the lord of the eleventh sign for
movable ascendants, the lord of the ninth for fixed ones, and the lord of the seventh for common
signs. Also see Chap. 15: 111-113
Baghyabbava ... Part of the house dealing with external affairs
Balagraba ... Spirits of children who bad a premature or unnatural death
Balaprabhakshini ... An evil spirit preying on children
Bali ... Sacrifice
Balikarma ... Act of offering a sacrifice
Balya ... A planet in a friend's house
Bandhu ... Relatives; fourth house
Bhadrakali ... A form of protecting Goddess
Bhairava ... A deity who follows Sivag
Bhaktavirodha ... Loss of appetite
Bharadwaja ... Skylark, a Sage
Bhasa ... Vulture
Bhasma ... Ashes; North
Bhasmaka graha ... A spirit that causes unappeasing appetite
Bhasma pisacha ... A spirit of evil
Bhava ... House. The sign is called Rasi. Eleventh house.
Bhuja ... Arc. Also called Koti
Bhumi ... East; North-east
Bhuta ... Elements called earth, water, fire, wind and ether. Sometime it means a spirit
Bhutamarana bali ... Sacrifice to Mars and Venus in order to destroy evil spirits
Bhutanatha ... Siva
Bhuta Rakshasa ... A demon
Bhutattava ... Earthy signs Taurus, Virgo and Capricorn
Brahma Rakshasa ... A fierce demon
Budha ... Mercury, rules wind, bile, phlegm and skin
C
Chamundi A form of the Goddess Durga
Chandra ... Moon. Rules blood, wind and phlegm
Chandrakriya ... Arc traversed by the Moon in a star converted into minutes and
multiplied by 60, and then divide it by 800 and add one to the quotient (see Appendix)
266
Chakora ... A song-bird like the partridge
Chakra ... Zodiacal diagram. The fixed one is posited on the earth around the astrologer.
The movable one is in the sky. The former refers to the directions. The latter is the basis for
fixing the Ascendant
Chakra homa ... A sacrificial offering to Mercury
Chara ... Movable or cardinal signs
Charaphala ... Position of a planet as per its mean motion converted into an arc
Chatushpada Rasi ... Leo, Aries, Taurus, the second half of Sagittarius and the first part
of Capricorn
Chaya ... Shadow; measuring time on the basis of the shadow caused by the Sun; South
Chatra Rasi ... The sign obtained from the Vidhi Rasi. Count the number of signs from
Arudha to the ascendant and then count this number from the Yidhi Rasi to get Chatra Rasi
Chitra Kuta ... A stone
Chittottha ... Seventh house; mental diseases
D
Dagdha Yoga ... An evil moment. See note on page 44 Dakshinayana ... From the time
the Sun enters Cancer and leaves Sagittarius
Dantiskandha ... Offering an elephant's tooth
Darbha ... Sacred grass called Kusa
Darvi .. Medicine; powder of conch
Dasa ... Number of years ruled by a planet. Its sub-periods are called Antardasa or
Bhukti.
Deba ... Multiply the Moon's longitude by eight and then add the longitude of Mandi
Devagraha ... Divine or benefic spirit
Dhanus ... Sagittarius
Dharmadeva ... These are given in Chapter 15 4-7
Dhatri ... Emblic myrobalan
Dhatu ... Mineral. In odd Navamsas the Dhatu Navamsas are 1, 4, 7. In even signs, 3, 6, 9
Dhuma ... From three hours to six after suntise. It also means smoke. There are five
temporary planets. These are Dhuma (sun's longitude plus 133); Vyatipata (360 minus
Dhuma); Parivesha (180 plus Vyatipata) ; Indrachapa (360 minus Parivesha) ; and Ketu
(Indrachapa plus 17 degree)
Dhumni ... Future
Dhvaja ... Flag; a point in Ashtamangala
Digdaht ... Reddish colour at sunset
267
Digit ... The central digits are serpant, mouse, elephant, hare. Their corresponding unit
digits are Garuda, cat, lion, and dog respect Ively
Dinagata ... Time of birth after query
Dipta ... Three hours from sunrise
Dlrgha ... Longevity of a hundred years
Dravya ... Substance. J eeva dravya refers to organisms. Mula-dravya refers to immovable
property. Dhatudravya signifies minerals
Drekkana ... Ten degrees of a sign. The three parts are ruled by the lord of the sign, and
by the lords of 5 and 9 from that sign (see Appendix VII)
Dridha ... Karma acquired in the past
Drigfanita ... Astronomical calculation that agrees with observations
Drishta ... Perceived cause of a result
Drishtibadha ... Suffering caused by the evil eye of a per son.
Dundubha ... A large drum
Durdevafa ... An evil spirit
Durga ... Supreme Goddess
Durmuhurta ... It has a duration of 48 minutes and varies from day to day. It is
inauspicious See notes on pages 46 to 48
Dustba ... Planets in a malefic sign
Dutalakshana ... Omens
Dvadasamsa ... A twellth-part of sign
Dvisvabhava ... Common signs Gemini
Virgo, Sagittarius and Pisces
E
Ekargala ... An unfavourable time
Ela ... Cardamom
G
Gaja ... Elephant
Gana ... Metrical foot
Ganapati ... Deity who destroys obstacles
Gandanta ... The conjunction of Pisces-Aries, Cancer-Leo and Scorpio-Sagittarius
Gandharva ... A semi-divine being; musician
Ganita ... Astronomical calculations
Ghantakarna ... Divine being
Ghatika ... 24 minutes. It is also called Nadi or Nadika. Its subdivision is Vighati or
268
Vinadika coveing 24 seconds
Gochara ... Transit influences of planets
Godha ... Alligator
Gola ... Spherical astronomy
Gridhramukha ... Last decanate of Leo and
Aquarius and the second of Libra (see Appendix VI1)
Griha ... House; fourth house
Griihma ... Summer
Gubyaka ... A class of demigods following
Kubera Gulika ... A sensitive point; on pages 160 to 162 the calculation is given
Gulma ... Abdominal ulcer
Guru ... J upiter. Rules flesh and the 10th house H
Hantukama ... An evil spirit eager to kill
Havana ... Fire sacrifice
Hinga ... Asafoetida
Homa ... Sacrificial offering
Hora ... Half of a sign; science of astronomy and astrology J
J ala ... Water; West
J alagraha ... The Moon and Venus
J anma Nakshatra ... The constellation through which the Moon was passing at the time of
birth
J anma Rail ... The sign occupied by the Moon at the time of birth
J ala Pisacha ... A water demon
J apa ... Chanting of the sacred mantra
J ataka ... Horoscope
J ihva dosba ... evil arising from words
J iva ... In odd signs its navamsas are 3, 6, 9 and io even signs 1, 4,7
J rimbhika ... Yawning
J wala ... Flame; East
K
Kala ... Refers to tke sign and the condition; First home
Kala Chakra ... A syitem of periods of the planets and signs
Kala Hora ... The order in which the lords of the boras follow is Saturn J upiter, Mars, the
Son. Venus, Mercury and the Moon The first bora is that of the lord of the week-day
Kala Paisachi ... An evil spirit
269
Kala Sphuta ... The calculation is given on pages 167-8
Kali ... Fierce Goddess
Kali Yuga ... Began in 3102 B.C.
Kana ... A kind of corn called premna spinosa or longifolia Kapba ... Phlegm
Kanya ... Virgo
Kapalahcma ... Sacrifice to propitiate the Moon
Kaika, Karkataka ... Cancer
Karaka ... Significator
Karana ... One of the five elements in the Panchanga or Hindu calendar
Karma ... The result of actions done in the past. See notes on 1.34, 38 and pages 280,
413-4, 480-6
Kasmala graha ... Polluted planet, a base spirit
Kaumara ... Planet io its own house
Kavacha ... Amulet
Kemadruma ... When there is no planet on either side of the Moon
Kendra ... Houses 1,4,7, 10
Ketu ... South node of the Moon
Khadga Ravana Bill ... Sacrificial offering to Mars
Khara ... Donkey
Kinnara ... A demigod
Kirata ... Huntsman
Kolamukha .. The first decanate of Cancer and Capricorn and the last one of Scorpio (See
Appendix)
Kona ... Houses 1, 5, 9
Krodhagni ... The mantra beginning with 'J atavedase'
Krodhaoi ... Angry
Krittikabali ... Sacrifice to Mars
Kshaya ... Consumption
Kshana ... 48 minutes
Kshata ... Sixth house
Kshema ... Fourth star from the birth star
Kshudram ... Incantated article
Kshurdamantra ... Incantation for an evil spirit
Kshetra Pinda ... Offering
Kuksbi Satta ... A Deity
270
Kuja ... Mars. Rules bile and muscle
Kumbha ... Aquarius
Kushmandabali ... Sacrificial offering of a pumpkin to Durga
Kushtha Kana ... A plant
Kunda ... Number 81
Kutumba ... Second house
L
Lagna ... Ascendant
Lakshana ... Signification
M
Madhuka ... Liquorice root
Madhya ... Longevity of seventy years
Magadbi ... Long pepper
Mahagraha ... Eighteen great spirits described in Chap 16, Verse 63
Majja ... Muscle
Makara ... Capricorn
Malina ... Soiling of body
Mana ... Tenth house
Mandi ... A sensitive point See pages 160-161
Manduka Gamana ... In Kalachakra system there is a leap from Virgo to Cancer
Manjishtha ... Madder.
Mani ... A Gandhaiva
Mana ... Mantra
Maraka ... A planet that inflicts death
Marana ... Eighth house
Masa ... Month
Matri ... Seven divine mothers
Mesha ... Aries
Meena ... Pisces
Mithuna ... Gemini
Mitra ... Eighth star from the birth star, friend
Mohini ... Beguiling
Mriduvarga ... Benefic vargas of Mercury
Mrita ... Planet in debilitation
Mrittika ... South west
271
Mrityu ... A sensitive point obtained by multiplying Mandi's longitude by seven and
adding the Sun's.
Mrityu bhaga ... Fatal degrees. These are 1, 9, 22, 23, 25, 2. 4, 23, 18, 20, 24 and 10 from
Aries onwards. The Moon's are 26, 12, 13, 25. 24, 11, 26, 14, 13, 25, 5, 12.
Mrityu Chakra ... Horary time in Vtghatis to be divided by 15 to get Mrityu Rasi. This
plus the longitude of the Sun or the Moon fn Navamsa gives the position of the Sun or the Moon
in Mrityu Chakra See pages 172-174 (5.28).
Mrityu Nakshatra ... This is calculated from the Trisphuta Nakshatra. See page 195.
Mrityu Prada ... Death-inflicting planet.
Mrityu sphuta ... Multiply the longitude of Mandi by 9 aad divide it by 30. Likewise
calculate DC ha and Prana Sphutas as given on page 249.
Mrityu Yoga ... It arises from Sunday to
Saturday coinciding with certain stars. See page 44
Muburta ... Auspicious moment
Mula ... Animals. In odd and even signs the Navamsas are 2 5 and 8
Mulatrikona ... A special area of a sign in which the planet has great strength
Murcha ... Swooning
N
Nadika ... Same at Ghati or 24 minutes.
It has 60 Vinadikas or Vighatikts. In northren India it is called Pala.
Nadi ... These are three Nadis em-
ployed in Pranayama or breath control. These are Ida, Pingala and Sushumna.
Naga ... Snake
Naga Kanya ... Snake woman
Naidhana ... Seventh star from the birth star
Nakshatra ... Constellation. These are 27 and sometimes with Abhijit these are 28. These
are important in calculating the periods of planets. Each Nakshatra covers 13 20'
Nakshatrapada ... One-fourth of a constellation. It coers 3 20'
Narasimha ... The fierce form of Vishnu
Navamsa ... Ninth part of a sign
Neecha ... Debilitation
Needra ... Sleepiness
Nigala ... Second dectnate of Scorpio (See Appendix)
Nija Roga .... Natural ailment. The acquired one is agantuka
Nlmitta ... Cause, condition
272
Nirvana Rasi ... Multiply the longitude of a planet by the number of the expired
Navamsa. The result is the sign of death given by the planet
Nisheja graha ... A weak spirit
Nocturnal signs ... These are the first four from
Aries, and 9, 10 and 12. The others are diurnal signs
P
Pakshl Drekkana ... Second decanate of Libra and the first of Leo and Aquarius (See
Appendix)
Panchakshari ... A five-lettered mantra of Siva
Paschami Devata ... Deity of death
Papakartari ... A sign or a planet hiving malefics on either side
Parahita ... A method of astronomical calculations
Parivesha ... See under Dhuma
Parva ... Lunar days 1, 8, 14, 15, 16, 2J , 29, 30
Pasa drekkana ... Second decanate of Cancer, the first of Scorpio and the last of Pisces
(See Appendix)
Paramamitra ... Ninth star from the birth one
Patl ... Husband, seventh bouse
Patni ... Wife, seventh house
Phala ... Result. It is based on the causal law
Phaladata ... Planet that gives results
Pindakriya ... Offerings made to the dead ancestors
Pisacha ... Demon
Pitta ... Bile
Pradosha ... Twilight
Pramana ... That which demonstrates the truth of a given statement
Pramina Gulika ... For a day birth add 180 to the longitude of Gulika of the previous
night. For a day birth the position of Gulika on that day Is the longitude
Pranakalantara ... A principle considered in Drigganita
Prana Sphuta ... Multiply the longitude ef the ascendant by 5 and add that of Mandi
Prasna ... Query
Prasnakriya ... Horary astrology. The act of putting questions and getting replies
Prasnakshara ... The letters in the query
Pratikarabali ... Sacrifice to avenge or to pacify a curse. It is offered to J upiter and Venus
Pratyak The fifth star from the birth one
273
Prayascltta Expiatory rite
Preta The spirit of the recently dead one
Prishthodaya The signs Aries. Taurus, Cancer, Sagittarius and Capricorn
Prishthatogamana ... In Kalachakra system the movement is sometimes backwards from
Leo to Gemini
Punya ... Vedic rite of purification
Purvasapa ... Corse given earlier
Putana ... The demon who wanted to kill Sri Krishna by suckling him Putra ... Fifth house
R
Rahu ... North node of the Moon Rahu-Sun-Moon chart This is explained on pages 169
and 170 with example
Raja ... A planet in exaltation
Raja Prasna ... Enquiry about the ruler
Rakshasagraha ... Demonaic spirit
Rakta ... Blood ruled by the Moon
Rakta Chamundi ... The blood red Deity
Randhra ... Eighth house
Ranimusta ... A plant
Rantukama ... A spirit desiring lex
Rasa ... Flavour. There are six called sweet, acid, salt, tour, bitter and hot
Rasi ... Sign of the zodiac. The Sattvik signs are Cancer, Leo, Sagittarius and Pisces. The
Rajasik are Taurus, Gemini, Virgo and Libra. The Tamasik are the rest
Ravi ... The Sun. Rules bile
Riksha sandhi ... J unction of two signs or two constellations
Ripha ... Twelfth bouse
Ritu ... Season There are six seasons
Rodani ... Wailing
Rudragraha ... A spirit following Rudra
S
Sadhana ... Practice
Sadydrishta ... Death within one year
Sahottha ... Third house
Sama ... One year
Samayajala Samriddhi... Three signs from the Moon are of rising ebb. The next three fall
or flow. Then three ebb or rise The last three fall or flow
274
Sampal ... The second star from the birth star
Sandhi ... J unctional points. These are (a) the first and the last 24 minute of a lunar day
and star, (b) the first and the last 2 minutes of a sign; and (c) the first and the last 24 seconds of a
Navamsa
Sani ... Saturn. Rules tendons and wind
Sanjna ... Technical terms
Saakalpa ... The desire with which one undertakes to perform a rite
Sankhabhisheka ... Sprinkling ritual water on the Deity through a conch
Sankhapusbpa ... A plant
Sankranti ... Solar ingren into a sign
Sannipata ... Combined disorder of the three humours of the body causing dangerous
fever
Saptavarga ... Rasi, Hora, Drekkana, Saptamsa, Navamsa, Dvadasamsa and Trimsamsa
Sarasvati ... Goddess of learning
Sarat ... Autumn
Sariba ... Kusa or sacred grass
Sarirottha ... Bodily ailment
Saipabali ... Sacrificial offering to propitiate the serpent Deity
Sarpa Drekkana ... The first decanate of Scorpio and the last ones of Cancer and Pisces
Sarpa Siras ... The second half of Vyatipata Yoga
Sarvashtakavarga ... A method whereby the strength or weakness of a planet or a house
can be found out
Saita Ayyappa who is both Siva and Vishnu
Sayana Tropical Zodiac. Deduct Ayanamsa to get the sidereal zodiac
Saumyagraha Mild or benefic spirit
Shadvarga The same as Saptavarga minus Saptavarga
Siddhartha White mustard
Siddhi Obtaining mastery of a maatra
Sighra Varga Asvini, Hasta, Pushyami
Simha Leo; Lion
Simhavalokana A leap in Kalachakra system from Pisces to Scorpio
Sindhuttha A plant
Sirshodaya The signs are Gemini, Leo, Virgo, Libra, Scorpio, Sagittarius and
Aquarius
Sisira Winter
275
Sivabhuta Spirit attending on Siva
Skandha A branch of astronomy
Sopha Swelling, tumour
Soshani Drying up
Sphuta Correct longitude. Add the longitudes of the Ascendant, the Moon and Mandi
to get Trisphuta. Add this to the Sun's to get Chatusphuta. Add this to Rahu to have
Pancbasphuta
Sraddha Offering to the dead ancestors on the day of their death
Sprishtanga The sign corresponding to the organ touched by the querist
Srishti Asvini is creative (srishti) constellation. Bharani is the sustaining one (sthiti).
Krittika is the destructive one (sambara). The series are in this order
Sthira Fixed signs
Stunga The numeral 74
Subba Ninth house
Subhakartari Plane; or house having benefics on both sides
Subrahmanya A Deity, son of Siva
Sudarsana The mantra for Vishnu
Sudhapayas Milk in the form of nectar
Sukla Seminal fluid
Sukra ... Venus. Rules seminal fluid, wind and phlegm
Sukshma Trisphuta ... This is obtained by adding Prana, Deha and Mrityu sphutas
Sulacakra ... Allocation of constellations with reference to the constellation through
which the Sun is passing at birth or query
Sulapaitachi ... A demon that caures suffering and pain
Sutra ... Thread; aphorism. Ordinary (anya) Sutra is determined by the ascendant. The
ownership (Adhipati) Sutra is to be noted by the lords of the ascendant at birth and at the time of
query Amsaka Sutra is arrived at from the Navamsa Lagna. Nakshatra Sutra is calculated by the
birth star of the questioner and the asterism at the time of query. Mahasutra is worked out by
Arudha and the tenth from it. These are respectively earthy, watery, fiery, aerial and ethereal
Sva Second house
Svasana Gasping
Svastha ... Doing well. A question about health.
Svayambhu ... Brahma the creator.
Svayathu ... Dropsy
Tantra ... Texts dealing with the operation of the mantras.
276
Tanu ... Body; first house.
Tapani ... Making weak due to temperarture.
Tiktaka ... Khadira tree.
Tilahoma ... Sacrificial offering or sesamum, Triyanmukha ... The sign to which the Sun
will be moving. Tithi ... A lunar day. Rikta Tithis are 4, 8, 9, 14 of lunar month. These are Chidra
tithis.
Trijanma nakshatra ... Birth star and the tenth and nineteenth from it
Triphal ... Three myrobalans called Hirda, Behada, and amlakathi.
Trivrid ... Plant possessing valuable purgative properties.
Tula ... Libra.
Tumba ... Gourd.
Tundgamsa ... Exaltation degree in sign or in navamsa. Tvak ... Skin.
U
Ubhayodaya ... The sign Pisces.
Uccatata ... Invocation.
Udayalagna ... The sign rising at sunrise.
Ulkapata ... Fall of meters.
Upachaya ... House 3, 6, 11.
Urdhvamukha ... The sign left by the Sun.
Uidhvodaya ... These are Gemini, Leo, Virgo, Scorpio and Aquarius.
Ushna ... Some period in each constelation. See under 14 2.
Uttarayana ... The Suns's ingress into Capricorn till be leaves Gemini.
V
Vacha ... Aromatic root
Vakya ... Traditional method of calculation
Vanadevata ... Sylph
Vakra ... Grain
Vargottama ... Planet occupies the same signs in Rasi and Navamsa
Varsha ... Year; Rainy season
Vara ... Marrow of flesh ruled by J upiter
Vasanta ... Spring
Vasara ... Week
Vashisa ... Tendon, nerve; ruled by Saturn
Vata ... Wind
Vayutattva ... Signs Gemini, Libra, and Aquarius
277
Vedana ... Pain
Vepathu ... Shivering
Vidhi Rasi ... If the Sun it in Taurus, Cancer Gemini or Leo, the sign is Aries. If he is in
Scorpio, Capricorn or Aquarius, it it Gemini. If he is in the other signs, it Is Taurus.
Vidjadhara ... A demigod
Vikrama ... Third house
Vilanga ... A plant
Vimsottari ... 120 year system
Vimana Sundara ... A deity
Vipat ... Third star from the birth star
Vira ... Number 24
Visha drekkana ... Pint decaoates of Aries, Cancer, Leo. Virgo, Sagittarius, Capricorn and
so on
Visha Nadi .... Starting from Asvinl, the ghatis are 50, 24, 30, 4, 14, 11, 30, 20, 32, 30,
20, 18, 22, 20, 14. 14, 10, 14, 20, 24, 20, 10, 10, 18, 16, 24, 30
Vlshama Vyadhl ... Incurable diseate
Virabhadra .... Follower of Shiva
Vismriti ... Forgetfulness
Visvavyaghata ... Pepper (Santh)
Vriddhi ... Planet in enemy's house
Vrischika ... Scorpio
Vrischikali ... A plant
Vrisbabha ... Taurus
Vyatipata ... See notes on page 43
Vyaya ... Twelfth house
Y
Yaksha ... A demigod
Yama ... 3.75 ghatis
Yamikantaka ... A sensitive harmful point
Yashti ... Liquorice
Yauvana ... Planet in its Moolatrfkona
Yoga ... See Chapter 2 and Verse 18
Yogarishta ... Harmful period for longevity
Yogasphuta ... The lign for Son and Moon and Saturn
Yogayus ... Longevity given by the planets
278
Yoginl ... A spiritual being
Yoni ... In Ashtamangala this refers to flag, smoke, lion, dog, ox, donkey, elephant and
crow

279
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