CHAPTER1

Rasi Vibhaga(The sense of Zodiac)
There flourishes the divine Surya, the lord of the day, who is the sole cause
and the soul of the Universe, who illumines all the worlds, and who daily
brings Creation, Destruction and Protection. The time measured from asecond (required for winking the eye once) up to a year and the duration ofeach(zodiacal)

Rasi

have

been

explained

along

with

astronomical

calculations and characteristics of the Grahas. In the section of Horoscopy
the various Dasha divisions have been dealt with. But those with lesser
understanding capacity need more scientific explanation, as they cannot
grasp all (from Brihat Jataka). Notes. This implies, that the present work has
simplified explanations based on Brihat Jataka. Further additions are madeby the author so an average student can grasp more. In order, that theeffects, which were declared by the old masters, who were able to predict
the future accurately, are clarified lucidly, I shall state the gist of the oceanof Horary Science. The names of the twelve Rasis are Mesha, Vushabha,
Midhuna, Karkataka, Shimha, Kanya, Tula, Vruchika, Dhanu, Makara,
Kumbha and Meena in their order. The Rasi Kanya is described, as a virginseated in a boat with fire and corn in her hands. Tula is represented by aman holding scales (balance), while Meena resembles a pair of fish. The Rasi
Makara is a deer-faced crocodile, while Dhanu looks like a man holding abow and having a hip, like that of a horse. The Rasis Mesha, Vushabha,
Shimha, Karkataka and Vruchika, respectively, have the forms of a ram, ox,lion, crab and scorpion, true to their (Sanskrit) names. Midhuna is imagined
to be a combination of a male and a female (a couple) holding a staff andlute, respectively. Vruchika, Meena, Makara and Karkataka are watery Rasis.
Tula, Kumbha, Vushabha and Kanya are water resorter Rasis. Remaining
Rasis are land resorters. Shimha’s abode is mountain’s caves. The
habitations for Mesha, Tula, Midhuna and Dhanu are in their order plateau,
city, village and warfield. The Rasis Karkataka, Vruchika and Meena are
reptile Rasis, especially Vruchika, the scorpion Rasi. Quadruped Rasis are thesecond half of Dhanu, the first half of Makara, the whole portions of Mesha,
Vushabha and Shimha. Biped, or human Rasis are Kumbha, Midhuna, Tula,
Kanya and the first 15 degrees of Dhanu. The biped Rasis are strong, when
they house Lagna. Similarly strong are the quadruped Rasis holding Karma(10th house)Bhava, the reptile Rasis having Kalatra (7th house) and thewatery Rasis, if resided by Matru (4th house) .
Two and a quarter of Nakshatras make one Rasi. Each of the 12 Rasis isconstituted by two and quarter of Nakshatras, or nine quarters with Ashvini
in the start in Mesha and Revati at the end in Meena. One Ghatik each at thejunctions of Revati-Ashvini, Aslesha-Magha and Jyeshtha-Mul is called
Gandantha. This evil period rules for four years; some say for six years.
Notes: According to Kasinatha’s LagnaaChandraika the first three Ghatis ofMul, Magha and Ashvini are cal]ed Ganda Nadika. Simi]ar]y the ending five
Ghatis of each of Jyeshtha, Aslesha and Revati. Donation of ghee filledbronze vessel, black cow and gold are suggested to overcome the evil of thisGandanadika. (See Slokas 89-92 of CHAPTER I of LagnaaChandraika) Saravali
simply says, that the ending portions of Karkataka, Meena and Vruchika arecalled Gandantha. Also see Phala Deepika CHAPTER I, Sloka 4, which calls
suchportion,as

Bhasandhi.

For

more

information,pleasesee

Balabhadra’sHoraRatna, CHAPTERII. The effects of Gandantha may be seenin CHAPTER V. of the present work. The first Navamshas of the 12 Rasis fromMesha onwards are, respectively, Mesha, Makara, Tula and Karkataka,repeating again twice. The rulers of the Navamshas are the same, as theRasi lords. The Dwadashamshas begin from the same Rasi. The lords ofDreshkanas for each Rasi are in their respective order: the lord of the sameRasi, the 5th lord there of and the 9th lord there of. The Trimshamsh
degrees allotted to Kuja, Sani, Guru, Budha and Sukra are 5, 5, 8, 7 and 5,
respectively, in odd Rasis. The reverse is true in even Rasis, (i.e. 5, 7, 8, 5
and 5, respectively). Notes. The division of Trimshamsh will be more useful
to assess the disposition of a female, her luck etc. These have been
elaborately dealt with in CHAPTER 25. The Rasis Mesha, Vushabha, Dhanu,
Makara and Karkataka ascend with hinder part and are known to be strong
between sunset and sunrise. The Rasi Meena rises with its face in opposite
direction (in both ways) and is strong in twilight and the rest without
Midhuna rise with their heads and are strong during the day. All the Rasis
are strong, if they recveive a drsihti from their own lords, or from Budha, orfrom Guru. Notes: Brihat Jataka says, that Karkataka is a day Rasi and
Midhuna is a night Rasi. Also see Sloka 14 of CHAPTER I of Jataka Parijata
and Sloka 13, CHAPTER 7 of Sanketa Nidhi for details of night Rasis and dayRasis. The 12 Rasis follow classified, as male and female one after the other.
These are also known, as movable, fixed and dual Rasis in their respective
order, thus repeated four times from Mesha onward. Notes: The Rasis
Mesha, Midhuna, Shimha, Tula, Dhanu and Kumbha are male. The rest arefemale. Mesha, Karkataka, Tula and Makara are movable Rasis. Vushabha,
Shimha, Vruchika and Kumbha are fixed Rasis. The rest are dual Rasis. The
Rasi Mesha and its Konas are Kshatriyas. Brahmin Rasis are Karkataka andits Konas. Midhuna and its Konas are Vaisyas. Vushabha and its Konas are
Sudras. Notes: The 5th and the 9th form a Rasi are called its Konas. The
Kshatriya Rasis are: Mesha, Shimha and Dhanu. Brahmin Rasis are:Karkataka, Vruchika and Meena. Vaisya Rasis are: Midhuna, Tula andKumbha. Sudra Rasis are: Vushabha, Kanya and Makara. These divisions canbe used profitably in Prashn, also. Face, neck, arms, heart, stomach,(waist/hips), groins, private parts, thighs, knees, shanks and feet are,respectively, assigned to the twelve Rasis commencing from Mesha. For anative, the twelve limbs mentioned above are to be counted from Lagna
onwards. The following 12 colours are assigned to the 12 Rasis in their order:
red, white, green, pink, brown, grey, variegated, black, golden, yellow,
variegated and thick brown. Meena and Mesha are of short ascension.
Crooked are Vushabha and Kumbha. Long ascension Rasis are Makara,
Midhuna, Karkataka and Dhanu. The rest are of medium length. Notes:
These can be used particularly to assess the form of a person. If he has
Makara on the second house, his face will be long. Suppose Meena, or Mesha
ascends, the person will be short statured. The following are 12 different
names given to the 12 Rasis commencing from Mesha: Kriya, Tavuru, Jituma,

Kulira, Leya, Pathona, Juka, Kaurpi, Taukshika, Akokera, Hridroga andCheththa. Scholars have given various names to Mesha etc. Among them,“Ali” indicates Vruchika, while “Vanagiri” Shimha. The twelve Bhavas from
Lagna are, respectively, called as: Tanu (1st house or Lagna), Dhana ( 2ndhouse), Sahaj(3rd house) , Matru (4th house) , Putra(5th house) , Shatru(6thhouse) , Kalatra (7th house) ,Aayur (8th house), Bhagya (9th house) , Karma(10th house), Labha (11th house) and Vyaya (12th house). Notes: The
meanings of the 12 synonyms given above are: body, wealth, co-born,
relatives, children, enemies, wife, death, righteousness, or good work (one of
the four ends of human existence), action, income and loss. Vigama apartfrom meaning loss, also means death, or departure. The 12th being theterminal house of the horoscope is related to one’s departure from theworld. Kendra , Panaphara and Apoklima divide the 12 houses in threegroups. Kendras are Tanu (1st house or Lagna), Matru (4th house) , Kalatra(7th house) and Karma (10th house)Bhava. Dhana(2nd house), Putra(5thhouse),Aayur(8thhouse)and

Labha

(11th

house)

Bhava arecalledPanapharas. The Apoklimas are Sahaj(3rd house) , Shatru(6th house),
Bhagya (9th house) and Vyaya (12th house) Bhavas. Notes: Panapharas are
the next Bhavas to Kendras, while Apoklimas are the next ones toPanapharas. Kantaka and Chatushtaya are the other names given to Kendras(angles), while Charama means Apoklima. Madhya Kendr is Panaphara.
matru(4th house) and Aayur (8th house) Bhava are known, as Chaturasra.
Shatru (6th house) and Labha (11th house) Bhava are otherwise called
Shatkona. Sahaj(3rd house), Shatru(6th house), Karma (10th house)andLabha (11th house) Bhava are known, as Upachayas. Alternative namesgiven to Kalatra (7th house) Bhava are: Jamitra, Asta Bhavana, Dyuna, Kamaand Chitha. Sahaj (3rd house)Bhava is called Duschikya, Sahaj (3rdhouse)and Vikrama. Aspada (place), Ajna (command), Karma (livelihood),
Meshaurana and Kha-Madhya (zenith point of the firmament) are all identicalwith Karma (10th house)Bhava. Matru (4th house) Bhava is called Hibuka,
Sukh (happiness), Vesma (residence), Pathala (underworld), Vari (water) andMatru (4th house) (relatives). Trikon, or Kon notes Putra (5th house) andBhagya (9th house) Bhava, while Tritrikon (Kon of the Kon) indicates Bhagya(9th house) Bhava only. The other names given to Bhagya (9th house) Bhava
are: Bhagya, Guru and Subh. Notes. According to some Jyotishis, Lagna isalso to be considered, as a Kon, apart from being a Kendr. However, Phala
Deepika Ch I, Sloka 17 and 18 list 1, 4, 7 and 10, as Kendras and specificallymention, that the 5th and the 9th are Konas. Same view is found in Brihat
Jataka (CHAPTER I), Saravali (CHAPTER I, Sloka 27, Lagnaachandika(CHAPTER I, Sloka 6), Jataka Tatwa (CHAPTER I, Rule 27 and Jataka Parijata(CHAPTER I). Thus from these references, only the 5th and the 9th are called
Konas and Tanu (1st house or Lagna) Bhava is not. Vyaya Bhava is called, as
Rippha, Lopa (void) and Vyaya (12th house) (loss), while Dhana ( 2ndhouse)Bhava is termed, as Vitta (wealth), Kutumba (family), Vak (speech)
and Kujaa (auspiciousness). Randhr Nidhana (death), Vinasa (destruction)
and Dukh (grief) are the other identifications ofAayur (8th house)Bhava. All
the names Riksha, Bhava, Kshetra, Rasi mean one and the same thing.
Udaya (rising), Prag Lagna (the point rising in the east), Lekha and Hora are
the other names given to Lagna. The various names, as enumerated for theRasis are given by the ancient preceptors. Hora means also half of a Rasi.

Lalata Rekh. (the 1ine on the forehead, or Brahma Lipi) also indicates Hora.
Some Astrologers depend on the Hora for the knowledge of future. Notes:
The word Kala indicates the present, past and future, as known by Trikala.
Thus ends the 1st Chapter. entitled Rasi Vibhaga in Horashara ofPrithuyasas, son of Varah Mihira.

Chapter-2.

Grah Lakshanas
The lords of the 12 Rasis and that of the 12 Navamashas with the same
identity are: Kuja, Sukra, Budha, Chandra, Surya, Budha, Sukra, Kuja, Guru,
Sani, Sani and Guru. The lords of the Horas in odd Rasis are Surya andChandra, while the reverse is true in the case of even Rasis. The lords of thefour directions, viz. East, South, West and North are Mesha, Vushabha,
Midhuna and Karkataka, respectively, with their Konas repeating again in thesame order. Notes: Each Rasi is divided in two equal parts of 15 degrees.
The first 15 degrees of odd Rasis are ruled by Surya and called Solar half.
The second 15 degrees are ruled by Chandra and called Lunar half. In thecase of even Rasi, the arrangement is reversed. As regards directions, these
are clear for Rasis. See planetary rulerships of the directions, as under:
Surya, Sani, Sukra, Chandra, Kuja, Budha, Rahu, Guru; East, West, South
East, North West, South, North, South West and North East, respectively.
These can be profitably used in Horary Astrology also. In this context, C. G.
Rajan’s Tamil translation of Parasara Hora and Prasna Marga, Slokas 7 to 9 in
CHAPTER II have the following account: Mesha-Vushabha East, KarkatakaShimha South, Tula-Vruchika West, Kumbha-Meena North, Midhuna South
East, Kanya South East, Dhanu North West, Meena North East. The exaltation
Bhavas for the (seven) Grahas from Surya onwards are: Mesha, Vushabha,
Makara, Kanya, Karkataka, Meena and Tula. In these Bhavas, the respective

Grahas have the highest exaltation points at 10th, 3rd, 28th, 15th, 5th, 27th
and the 20th degrees. The seventh Rasi from the exaltation Rasi is the Rasi
of fall, or depression for the respective Grah and similar degree is the pointof deepest fall. Notes: These can be tabulated thus: (Graha , Deep exaltation
Rasi and degree, Deep fall Rasi and degree); Surya, Mesha, 10, Tula, 10;
Chandra, Vushabha, 3, Vruchika, 3; Kuja, Makara, 28, Karkataka, 28; Budha,
Kanya, 15, Meena, 15; Guru, Karkataka, 5, Makara, 5; Sukra, Meena, 27,
Kanya, 27; Sani, Tula, 20, Mesha, 20. In Kanya, the portion of 5 degrees
following the exaltation zone (i. e. from 15 1’ to 20”) is Multrikon for Budha
and from 20 degrees onwards it is to be treated, as his Swakshetr. Thus it
has a triple role for Budha. The first three degrees of Vushabha are
Chandra’s exaltation portion, while the rest is her Multrikon. For Sukra up to
20 degrees in Tula are her Multrikon and the rest is her own Bhava, (i.e.
Swakshetr). The first twenty degrees of Shimha is Surya’s Multrikon. The
remaining portion is his own Bhava. Sani has the same arrangement in theRasi Kumbha, as Surya has in Shimha. It is Multrikon upto twelve degrees in
Mesha for Kuja, while rest is his Swakshetr. For Guru, the first five degrees in
Dhanu are Multrikon and the rest is Swakshetr.
Notes: Readers are referred to Saravali (CHAPTER 3) for Multrikon,
Swakshetr, Deep exaltation etc. As Rahu, Ketu have not been dealt with, I
give

below some

informationin thisregard:VriddhaSamhitaandJyotishamrita state, that Kumbha and Vruchika are owned by Rahu and Ketu
in their order. Veemesaram, a Tamil work calls Kumbha, as Rahu’s own
Bhava, but nothing is allotted to Ketu. Both are exalted in Vruchika and arein fall in Vushabha, as per Jatakalankaram (Tamil) and Veemesaram.
Jatakachintamani agrees with this, only for Rahu, while it mentions, that Ketu
is exalted in Midhuna and is in fall in Dhanu. Syama Sangraham says, that
Midhuna and Dhanu are exaltation and Neech for Rahu and the reverse istrue for Ketu. Sarvartha Chintamani gives Vushabha-Vruchika, as exaltationand debilitation for Rahu and Vruchika Vushabha, as exaltation anddebilitation for Ketu. Bhavartha Ratnakara states, that Rahu is exalted in
Vushabha and Ketu in Vruchika and Rahu has Midhuna and Karkataka, as his
Multrikonas, while Ketu’s Multrikonas are Dhanu and Makara. Also see Uttara
Kalamrita, Slokas 19-20 of CHAPTER IV, for more information. There are,thus, varied views in this regard. Take the Multrikon Bhava of a Graha. The
lords of the 3rd, the 6th, the 7th, the 10th and the 11th from that Bhava areinimical to that Grah. This rule does not apply, if the said Bhava happens tobe the exaltation Bhava. The rulers of other Bhavas than the ones mentioned
above are friendly. There are three kinds of relationships of Grahas, viz.
friendly, inimical and neutral. Notes: For example, Kuja has his Multrikon in
Mesha. The 10th from there is his exaltation Bhava. Hence, Sani is neutral to
Kuja. Also see Phala Deepika, CHAPTER 2, Sloka 21. There is temporary
friendship between Grahas, if they are mutually in the 3rd and the 11th, orthe 12th and the 2nd, or the 4th and the 10th. The eight quarters
commencing from the East are serially lorded by Surya, Sukra, Kuja, Rahu,
Sani, Chandra, Budha and Guru. These quarters have strength at all times.
Notes: See note given under Sloka 2 of CHAPTER II for details of directions
with reference to Rasis. The Grahas cast full Drishti on the 7th from theirposition. The Drishti is 3/4th on the 4th and the 8th Bhavas. It is only half onthe 5th and the 9th Bhavas. A quarter glance is made on the 3rd and the10th Bhavas. From Surya onwards, the Grahas have rays thus: 20, 8, 10, 10,
12, 14 and 16. The 12 Rasi possess the same rays, as their lords do. Notes:
Kuja has special full Drishti on the 4th and the 8th, Guru can effectively lend
full Drishti on the 5th and the 9th, while Sani can give a full Drishti to the 3rd
and the 10th Bhavas. These are additional Drishtis allotted to these three
Grahas. For more information, refer to CHAPTER II of Jataka Parijata and S.
14 of CHAPTER II Brihat Jataka. Surya, Guru and Kuja are masculine Grahas,
while Rahu, Sukra and Chandra belong to female group. Sani and Budha areeunuchs. Notes: Ketu is also a eunuch, as per Phala Deepika, CHAPTER 2,
Sloka 27. Brahmins are presided by Guru and Sukra. The royal lot is ruled by
Kuja. Chandra is Vaisya. Budha is of mixed breed. Sani is considered to be a
Sudra , while Rahu is an outcaste (5th caste). Rahu, Sani, Ketu, Surya, Kuja
and the dark fortnight Chandra are malefics. Budha, Guru, Sukra and waxing
Chandra are said to be benefics. Budha and Sukra have Rajo Guna, while
Guru, Surya and Chandra are Sattvic Grahas. Kuja, Sani and Rahu possess
Tamo Guna. These qualities are reflected in their actions. The following
humours are peculiar to the respective Grahas: Bile Surya and Kuja, Wind
Chandra and Sani, Wind PhlegmSukra and Chandra, Budha has a mixture of
the three humours. Surya is of dark red colour. Chandra is white. Deep red isthe complexion of Kuja, while Budha is of green grass colour. Guru is golden
yellowish. Sukra is whitish. Sani’s colour is blue mixed with black. Mandi, theson of Sani, has many colours. Rahu’s colour is dark collyrium (blue mix).
Although the Rasis have pleasing colours, these are changed according tothe occupants. Should a Graha be alone in its own Rasi, or Navamsh, theeffects revealed are according to its nature. This is true, when it does notreceive a Drishti from, or is not yuti with others. If it be in other’s Bhava, or
receives a Drishti from, or is yuti with others, the results are influenced
accordingly. Surya’s body is square; his eyes are pink in colour and he has
sparse hair on his body and head. He does not live for a long time in one
place. He is of lazy disposition. His knees are weak. He has pleasing face anddelivers pleasing speeCHAPTER Notes: He has stout legs (Saravali).
Dasadhyayi suggests, that these can be profitably used in regard to diseases
in Prashn: Surya causes damage to eyes, loss of hair and thirst, fever etc. bybilious temperament. See Phala Deepika, CHAPTER II, Sloka 8, for more
information. Chandra is tall, tender-natured, brilliant in mental disposition,kind, skilled in policy, or politics and has mixed humour of wind and bile. She
wears white robes and ornaments. Her body resembles a well-drawn circle.
(Imagine the full Chandra, which is a perfect circle) Notes: According toPhala Deepika, she has a mix of both youth and old age. She is mainly
phlegmatic. She does not have much hair. Vide Saravali, Chandra is
fickleminded, phlegmatic and rheumatic in constitution. Kuja is unsteady inmind. He is capable of wounding. He has blood-reddish eyes. He is bilious
and depicted with fire and arms. His voice is rough. His belly is depressed.
He is modest. Notes: Kuja is young. He has curly and shining hair. He isliberal. He rules marrow of the bones. (P- D- CHAPTER II). According toSaravali, Kuja is short in stature, has green eyes, ever ready for quarrels.
Budha’s eyes are dark. He is well-versed in politics (or in policy-making), is of
medium height, sometimes firm and sometimes unsteady, jolly natured, intouch with all kinds of news, witty, scholarly and has the composition mixed

with the three humours (i. e. bile, phlegm and wind). Notes: See Phala
Deepika, CHAPTER II: Sloka 11. Budha rules skin and is full of veins, arteries
and nerves. He has an even body. According to Dasadhyayi, he is sweet
spoken, but stammering in speeCHAPTER Guru has stout and tall body; hiseyes are neither big nor small, he is intelligent, well-versed in politics, or
policy making has prominent bilious composition, is a very eloquent speaker,
wears yellow apparels and jewels and is of noble disposition. Notes: Guru’s
voice resembles that of a lion. He has broad green eyes. He is mentallysteady. He has a fleshy body, (Saravali, CHAPTER 4). According toDasadhyayi, he is of virtuous disposition. The body of Sukra is very bright.
He is fortunate, windy and bilious in composition, broad-minded, stout
bodied, has a tendency to submit to women, has crooked eyes and is ofdeceiving nature. Notes: Sukra has a lustrous body. He is intelligent, broadminded, broad eyed, passionate etc. (Saravali). According to Phala Deepika,
CHAPTER 11, Sloka 13, Sukra has stout body, broad eyes, wind and phlegm
in costitution. He has achieved seminal growth. Sani has hard nails, teeth
and hair. He is deceptive. He has long hands and feet. His constitution isbilious. He has prominent veins, is indolent and peaceless. Notes: Sani islame, has deeply depressed eyes and is lazy. He rules muscles. He has anemaciated body. (Phala Deepika). For description of Grahas, also refer to
Jataka Parijata CHAPTER II. Kuja resembles a boy in appearance, while Budha
looks young. The age of Guru is 30, that of Sukra is 16, that of Surya is 50
and that of Chandra is 70. Rahu is 100. Notes: Similar view is found in Sloka
14, CHAPTER II of Jataka Parijata and in which it is additionally stated, that
Ketu is also 100. According to Phala Deepika, Kuja is 16, while Budha is 20.

The general rule is, that a person acquires the nature and appearance of thestrongest Grah at the moment of birth. Notes: The strongest Grah is the one,that has the highest rupas in Shad Bal. It should be equally good in the 16
Varg Scheme. Aditya, Arka, Ravi, Bhanu, Bhaskara. Divakara, Marthanda,
Savita, Surya, Teekshnamsu and Ina are the other names denoting Surya.
Notes: As Divakara, Surya causes the day. He is Teekshnamsu, as he has
warm rays. See Slokas 3 and 4 of CHAPTER II of Jataka Parijata for various
names given to various Grahas. Sasi, Sasanka, Vidhu, Soma, Nisakara,
Seethamsu, Udunatha and Indu are synonyms of Chandra. Notes: Chandra is
Nisakara, as she causes the night. She is Seetamsu, as her rays are cool andpleasant. The name Udunatha is given to Chandra because Chandra married
the 27 Nakshatras. The Graha Kuja is otherwise called Aara, Vakra, Maheeja
Rudhira, Rakta, Mangala, Angaraka and Krudradrik. Budha’s other names
are: Saumya, Vid, Jna, Somaja, Bodhana, Kumar and Vidhusuta. Notes:
Budha is Chandra’s son and hence known, as Somaja and Vidhusuta. Guru’s
synonymsare:Jeeva,

Angirasa,

Suraguru,

Mantri

Vachaspati,

Arya,

Brihaspati, Suri and Vageesh. Sukra is called Bhrigu, Bhrigusuta, Ahpujit,Sita, Usanas, Vaitya Pujya, Kavya and Kavi. Kona, Manda, Sani, Krishn, Surya
Putr, Yama, Pangu, Sanaischara, Sauri, Kala and Chayasuta: these are othernames, by which Sani is called. Rahu is indicated, as Tamas, Asura,
Swarbhanu, Vidhuntuda, Pata, Sainhikeya, Bhujanga and Ahi. Ketu is called
Sikhin, Dhvaja, Dhum, Mrityu Putra (5th house) and Anala. These different
names (as in the above s]okas) have been given to various Grahas by thescholars of olden days. Notes: Balbhadra in his Hora Ratna, quotes Suka
Jataka in this context, giving various names to Grahas, as under: (the day),Tamohanta (destoryer of darkness), Dinakarta (cause of the day) andDinamani; Ratrisa, Sasi and Kumudinipathi; Kruradhrik (inauspicious in
aspect) and Krurakrit (evil doer); Prabhasuta; Suryau and Brihaspati;
Daityapujya,

Kaama

and

Kavi;

Sanaischara,

Sauri

and

Chayasuta;

Sainhikeya, Bhujanga and Bhujaga; course reads, as Dhumra and Anala inBalabhadra’s. Please also see Sarvarthachintamani (CHAPTER I) and Jataka
Parijata (CHAPTER II) for more such information in this regard. This
information is supposed to help one to easily interpret Sanskrit names, given
to different Grahas in different contexts by different texts. Thus ends the 2nd
Chapter., entitled “Grah Lakshanas”, in Horashara of Prithuyasas, son of
Varah Mihira. Surya has strength in his Uttarayana (northerly) course, when
he occupies his own Rasi, exaltation Rasi, Navamsh, Dreshkan, or Hora andon Sunday. In a friendly Rasi, he has medium strength. He is strong in theinitial part of a Rasi; weak in the end and moderately strong in the middle.
He is devoid of strengh during twilights and eclipses. Notes: The Shad Bal of
a Grah should essentially be encouraging in order, that good results areachieved. Surya is strong in his exaltation Rasi, in Shimha, in own Dreshkan,solar Hora, on Sunday, while in northern declination, while entering in a Rasi,in the middle portion of the day, in friendly Amshas and in Karma (10thhouse)Bhava from Lagna. (Jataka Parijata CHAPTER II) Chandra has strengthin Vushabha and, when in her southerly course. She is strong in her Rasi, in
Hora, during the night, in her own Navamsh, on Monday and in her own
Dreshkan. She is said to possess medium strength in the first ten days of thebright half, exceedingly strong during the next ten days and weak during theremaining ten days. Should Chandra be in the north of the Grahas, inclockwise motion around the Grahas, yuti with, or in Drishti to benefics, shegets strength. She is weak in the initial portion of a Rasi, has medium
strength in the middle portion and is strong in the last part. The Full Chandra
is strong in all Rasis. Notes: See Jataka Parijata, CHAPTER II. Chandra isstrong in Karkataka and Vushabha, on Monday, in her own Dreshkan andNavamsh, at the end of a Rasi, when receiving a Drishti from benefics, inMatru (4th house) Bhava in the case of a night birth and in her southerly
course. The Full Moon, if not occupying any kind of Sandhis (i. e. Rasi Sandhi,
Nakshatr Sandhi, Lagna Sandhi etc.), be strong and receiving a Drishti fromother Grahas, makes the native a king. Kuja is strong, when he wins a war
between Grahas, while in retrograde motion, when brilliant (i. e. not
combust), when in Makara, Kumbha, Meena, in his southerly course, during
night, in his own Amsh, in his own Rasi, on Tuesday and in the Dreshkan
ruled by him. He has full strength, when on the meridian, or Karma (10thhouse)Bhava. He is strong in the beginning of a Rasi, weak in the middle
portion and moderately strong at the end. Notes: Kuja is strong on Tuesday,
in his own Amsh, in Dreshkan Meena, Vruchika, Kumbha, Makara and Mesha,
during nights, in the south (Karm Bhava), in his retrograde motion, in theinitial portion of a Rasi and in Karkataka. (See Jataka Parijata. CHAPTER Il)
Kuja is strong even in his enemy’s Bhava. See “Bhaumarige Va Bali” (Uttara
Kalamrita). Budha regains strength, as soon as he is past the combustion
belt. He is strong in Dhanu, in Kanya and in Midhuna, as Rasi, or Navamsh
and by day and night. He is also strong in his retrograde motion except,
when eclipsed by Surya. Budha is moderately good, exceedingly strong andweak, respectively, in the first, second and third portions of a Rasi. He isstrong in his own Dreshkan and in Midhuna. Notes: Jatak Parijata in its
CHAPTER II has the following in this respect: Budha is strong in Kanya,
Midhuna, on Wednesday, in Dhanu, but not joining Surya; in day and night,
in his own Vargasand in Lagna coinciding with the middle of a Rasi. Guru is
exceedingly strong in Dhanu, Meena, Karkataka, Vruchika and during thetime preceding mid day, in his northerly course, in his own Dreshkan, in his
own Amsh and, when he succeeds in battle between Grahas. He has medium
strength in the initial part of a Rasi, is quite strong in the middle and weak atthe end. He is considered to be strong in retrograde motion in all Rasis
except in the Rasi Makara, where he is in fall. Notes: Guru is strong in
Meena, Vruchika, Dhanu, Karkataka, own Vargas, mid-day, his northerly
declination, middle of a Rasi and Kumbha and he is strong even in his fall. He
gives plenty of money, if in Lagna, or in Karma (10th house)Bhava. (Jatak
Parijata, CHAPTER II). Guru in Kumbha gives the same results, as inKarkataka (Brihat Jataka, CHAPTER XVIII, Sloka 13) and hence is consideredequally strong in Kumbha, as in Karkataka.

Chapter - 3.

Evaluation of Strengths of Grahaas
While some say, that a debilitated Grah in retrograde motion is equal to its
being in exaltation, our author does not subscribe to such view, as is evident
from this Sloka. Sukra has strength, if he occupies Sahaj, Ari, or Vyaya (12thhouse) Bhava form Lagna. He is also strong, when in retrograde motion,
when ahead of Surya, during the portion of the day, that follows mid-day,when in exaltation Rasi and in the north of Grahas. Sukra has no strength in
the initial portion of a Rasi, but has it in the middle, while at the end of aRasi, he is only of medium strength. He is also strong in the company ofChandra, or, when victorious in war between Grahas. Notes: Sukra is strongin his exaltation Rasi, his own Vargas, on Friday, in the middle of a Rasi, in
Ari, Vyaya, Sahaj, Matru (4th house) Bhava, in the last third part of day time,
when victorious in war, whileyuti with Chandra, in retrograde motion and,while ahead of Surya. (Jataka Parijata CHAPTER II). Sani is strong during thedark fortnight and also from sunset to sunrise. He has strength, when in
retrograde motion, also, when in Makara, Kumbha, Tula and in southerly
course. Similar is the case with Sani in the rising Rasi, in his slow movement
and, when successful in war between Grahas. He is weak in the in firstportion of a Rasi, moderately strong in the middle portion and strong at theend. But, some say he is strong in all places. Notes: According to Jataka
Parijata CHAPTER II, Sani is strong in Tula, his own Rasi, in Kalatra (7th

house) Bhava, in southerly course, in own Dreshkan, on Saturday, in the endof a Rasi, in war between Grahas, in the dark half and in retrograde motion.
Rahu is said to be strong, when posited in Mesha, Vushabha, Karkataka,
Vruchika, or Kumbha, or, when yuti with Surya, or Chandra, during Parivesh
and at the end of a Rasi i. e., when he starts his journey in a Rasi). Notes:
Rahu is strong in Mesha, Kanya, Vushabha, Vruchika and Kumbha. He is alsostrong in Karma (10th house)Bhava. (Jataka Parijata CHAPTER II) Ketu has
strength in the second portion of Dhanu. He is also strong in Meena, Kanya
and Vushabha and in night, or, when a rainbow, or a meteor is noticed.
Notes: Ketu is strong in Kanya, Meena, Vushabha and Dhanu and, when arainbow, or a meteor is noticed (Jatak Parijata). The Rasis Mesha, Shimha,
Dhanu and Meena give strength to Surya, if they happen to rise, or be on themeridian simultaneously. In other Bhavas, he is weak. Notes: Should Surya
be in the said Bhavas, which happen to be Lagna, or Karma (10thhouse)Bhava, he is strong. In other Bhavas, as Lagna, or Karma (10thhouse)Bhava, he is not so good. Slokas 20 to 29 deal with the strength of theGrahas ih the various Rasis, which should simultaneously be that particular
Bhava in the Kundali. Chandra is strong, if she is in Midhuna, Kanya, or
Dhanu coinciding with Lagna. She is strong in Kalatra (7th house) Bhava, if it
is Meena, or the first half of Dhanu. If she is in Vushabha, or in the latter halfof Dhanu, as Kalatra (7th house) Bhava, or Karma (10th house)Bhava, as thecase may be, she is strong. Similarly, when in Karkataka, or in Midhuna, as
Matru (4th house) Bhava, she has strength. Notes: For Kanya Lagna,
Chandra in Kalatra (7th house) Bhava in Meena, or for Vruchika Lagna in
Vushabha in Kalatra (7th house) Bhava, for Midhuna Lagna, in Kalatra (7th

house) Bhava in the first half of Dhanu, for Meena in Matru (4th house)
Bhava in Karkataka, is said to possess strength.
Kuja is strong in Lagna identical with Kumbha, or in Kalatra (7th house)
Bhava, if it is Karkataka, or Vruchika. He is strong in Karma (10thhouse)Bhava in the first half of Makara, or in Midhuna and in Matru (4thhouse) Bhava, if in the second half of Dhanu. He is similarly strong, when hisbrightness is not obscured, or, when he is in Bhagya (9th house) in his own
Bhava. Notes: Kuja, though in fall in Karkataka, is good in Kalatra (7th house)
Bhava in the case of Makara natives. Should he in such a case join Sani, he
blesses the subject with a beautiful and chaste wife. Further, Matru (4thhouse) and Kalatra (7th house) Bhava placement of Kuja, as per the above
Sloka shall not give rise to Kuja dosha. For Shimha and Meena Lagnaas, theGrah is good in Bhagya (9th house) Bhava and will not cause bad effects forthe father of the native. Budha is strong in Lagna, if in Makara, Shimha, orKarkataka. He is also strong in his own divisions. Should Dhanu hold Budha
in Matru (4th house) Bhava, then too he is strong. Similarly in Vushabha, as
Kalatra (7th house) Bhava, or in Meena, as Karma (10th house)Bhava. Notes:
Should Makara be Lagna and be occupied by Budha, his blemish of Ari’slordship is mitigated and simi]arly Vyaya’s lordship, if in Karkataka Lagna.
For Midhuna Lagna, though he will be fall in Karma (10th house)Bhava, hewill prove auspicious. Guru has strength in Shimha, Vushabha, Mesha,
Dhanu, Vruchika and Meena, if one of these happens to be Lagna, or Matru(4th house) , or Karma (10th house)Bhava of the horoscope. Otherwise he is
weak. Notes: Guru rulesAayur (8th house)Bhava for Vushabha Lagna. Hence,he is adverse for longevity, if he is in Vushabha, when it rises in thehoroscope. In such circumstances, Sani should be strong lest the native isshort lived. Or otherwise, Sukra should be stronger than Guru. Sukra
possesses strength in Shimha, Mesha. Kumbha and Vruchika, if thesehappen to be Lagna; similarly in Kalatra (7th house) Bhava, if at the end of
Dhanu, or in (the whole of) Vruchika. He is strong in the first half of Dhanu in
Karma (10th house)Bhava. Karma (10th house)Bhava position in Meena,
Shimha, or Vruchika is also good. He is strong also in Matru (4th house)
Bhava in the second half of Makara. He is strong, if he wins in a war between
Grahas. Sani is strong in Kumbha, or Tula, if they happen to rise, or be Matru(4th house) Bhava. Similarly he is strong in Karma (10th house)Bhava in
Shimha, or in Kalatra (7th house) Bhava in a Rasi, that does not rise withhind part. Notes: The risings of Rasis have already been explained in the
opening CHAPTER. Now, I give below the details of Grahodaya, or risings ofGrahas: 1) Surya, Rahu, Kuja and Sani rise with hind part and hence called
Prishtodaya Grahas. 2) Chandra, Sukra and Budha rise with their heads andhence called Shirshodaya Grahas. 3) Guru rises in both ways and hence
Ubhayodaya Grah. The Dasha of a Grah in that particular class of Rasi will bebeneficial. Suppose a Grah, that rises with its head is in a Shirshodaya Rasi,then the Dasha concerned will be auspicious. Sani is strong, if he is in Tula
Lagna; see notes under previous Sloka. Budha and Guru in Lagna, Chandra
and Sukra in Matru (4th house) Bhava, Surya and Kuja in Karma (10thhouse)Bhava and Sani in Kalatra (7th house) Bhava enjoy Dig Bal, or
directional strength. According to Yavanas, all the Grahas are devoid ofstrength in Apoklima Bhavas (Sahaj, Ari, Bhagya (9th house) and Vyaya

(12th house) Bhava), have medium strength in Panaphara (Dhan, Putr,Aayur(8th house)and Labha (11th house) Bhava) and are strong in Kendras (Tanu(1st house or Lagna), Matru (4th house) , Kalatra (7th house) and Karma(10th house)Bhava). Notes: Directional strength makes a Grah confer goodresults during its Dasha Bhuktis. In the opposite Bhava with reference tosuch Rasis, the Grah has no Dig Bal. For example, Surya has Dig Bal in
Karma (10th house)Bhava. Should he be in Matru (4th house) Bhava, his Dig
Bal is nil. For full details on such calculations, please see Dr. B. V. Raman’s
Graha and Bhava Balas, or Sripathi Paddhati, English translation by Shri V. S.
Shastry. The strength of Kuja is double of Sani’s. Budha is four times
stronger than Budha. Guru is eight times stronger than Budha. Sukra haseight times more strength than that of Guru. Chandra is sixteen times
stronger than Sukra, Surya has twice the strength of Chandra and Rahu’s
strength is twice of Surya’s and hence Rahu is the strongest of the Grahas.
Should Surya and Chandra be exceedingly strong, all other Grahas, though
weak, will yield good effects in their periods. Notes: The strength of Surya is
the most important factor to lend strength to the entire natus. Surya singly
in deep fall, even though other Grahas may be strong, can reduce the vitalityof Kundali. Similarly Chandra’s potentiality is all essential, as it has a notablebearing on the mind of the person. Should Chandra be in deep fall, all otherYogas become ineffective (see Jataka Tatwa, CHAPTER III, Section N). And ofcourse, Lagna’s strength forms foundational support. Thus, these are tripodof the horoscope. Sani, Guru, Kuja, Surya, Sukra, Budha and Chandra: This is
the order of the Grahas starting with the distant-most one, as above (withreference to the earth). Rahu is at the top most of earth’s orbit. Grahas arestrong (i. e more influencing in nature), if they are on the lower position of
the zodiac. Rahu is strong in the South, i. e., when he is on the meridian of
the horoscope. Even, if the Grahas derive strength in the ways mentioned
earlier, they become weak, if eclipsed by Surya. Such weak Grahas do notgive good results in respect of the Bhavas, (Raja) Yogas and Dashas they areconnected with. Notes: Benefic Grahas, if combust, do lose their potence,
while malefics become more mischievous. Sani and Sukra are said to retain
their rays even in combustion, as per Sloka 15, CHAPTER IV of Uttara
Kalamrita. Strong benefics make a person fortunate, bright and beautiful.
Malefics, when stronger than benefics, make a person sinful and a simpleton.
Notes: It is to be noted, that benefic Grahas should be stronger than malefics
for Yog purposes. In any case, the strength of malefics is equally important,as each has its own Karakatwas; for example Sani though a natural malefic
should be strong for longevity. If he is weak, the subject cannot enjoy
longevity and all Raj Yogas then will be equal to a painting sans canvas.
Thus ends the 3rd CHAPTER entitled “Evaluation of Strengths of Grahas” inHorashara of Prithuyasas, son of Varah Mihira.

Chapter 4

Nisheka Janmadhyaya
Should Chandra in her transit pass through an Upachaya Bhava (i.e. otherthan Sahaj, Ari, Karma (10th house)and Labha (11th house) Bhava) in afemale’s Kundali and come in Drishti to, or in yuti with Kuja, it leads to her
menses and is congenial for conception.< Notes: A girl can attain puberty, if
Chandra transits Lagna, Dhan, Matru (4th house) , Putr, Yuvati, Randhr,
Dharm, or Vyaya (12th house) Bhava from her natal Lagna and receiving a
Drishti from transit Kuja. A sexual intercourse in appropriate time, as above
can also lead to conception. Chandra and Kuja signify water and fire in orderand also blood and bile, respectively. Mesha indicates pituitary glands andVruchika rules ovum; both Rasis are of Kuja. When Chandra is in Sahaj, Ari,
Karma (10th house)and Labha (11th house) Bhava, ovum cannot cause
conception and hence its position in Anupachaya is indicated. A different
condition for conception is, that the same Chandra should be in Sahaj, Ari,
Karm, or Labha (11th house) Bhava from the Lagna and receive a Drishti
from a male benefic (i.e. only Guru). The female, should of course be in asuitable condition, as laid down in the next Sloka. In respect of women,
thirteen nights after (mensural) bathing (from the 5th day of menses
through the 17th day), they become fit to conceive. This does not apply tofemale children and old women (who have no menstrual course), sickly
women and barren women. Notes: Sixteen nights after the menses aredeclared fit for conception according to CHAPTER 3 of Jataka Parijata. First
four days are of course unfit, when there will be mensural flow. But western
medical researchers feel, that the week preceding a mensural course is more
effective for purpose of conception. To bear an issue, the sexual intercourseshould take place, when Chandra is in an Upachaya in reference to her Rasi
Kundali and receives a Drishti from a male benefic, or ascend with it. Notes:
As per Sloka 1, the transit Chandra should be in Anupachaya from natal
Lagna and be in Drishti to Kuja, while, as per this Sloka Chandra during
intercourse slhould be in Upachaya and receiving a Drishti from a malebenefic, Guru. Surya and Sukra in own Navamshas and in Upachaya from
Lagna/Chandra in a male’s Kundali and Chandra and Kuja in own Navamsh
and in Upachaya from Lagna for a female can lead to conception. Should
sexual union take place, when Surya, Chandra, Sukra and Guru are in own
Rasi, or Navamshas, it leads to the birth of a son. Similar result occurs, if
these Grahas bare in Lagna (at the time of intercourse) and receive a Drishti
from, or are yuti with Kuja. Notes: Whatever is being stated in this CHAPTER
is with reference to Nisheka Lagna unless otherwise mentioned to thecontrary. Should Guru be in Lagna, Putr, or Bhagya (9th house) Bhava, or in
his own Rasi, or Navamsh and the week day auspicious, then the conception
obtained thus becomes exemplary. The under mentioned Yogas prevailing at
the time of intercourse lead to conception of a male child: a) Yuti of Lagna’slord and Putr’s lord; their mutual aspect, or exchange between them; b)
Strong Sani in odd Bhavas other than Lagna; c) Budha in Putra (5th house)
Bhava without being in yuti with of, or in Drishti to others; d) All the male

Grahas in Shatru (6th house) Bhava and, or Labha (11th house) Bhava, while
Putr’s lord is strong; e) All Grahas in odd Rasis.
Notes: The involvement of an odd Rasi is essential, as they are male ones, sothat a male issue is obtained, vide points b) and e) above. The conceptional
Lagna, Guru, the luminaries and Sukra being strong and in an odd Rasi canalso lead to birth of a son. As the conception time is difficult to be obtained,
one can safely depend upon Prashn Kundali, or Janm Kundali. Should
Chandra and Sukra be chiefly important, there will be birth of a female. The
following combinations (at the time of intercourse) lead to birth of a female
issue: a) Chandra and Sukra together in Putr, or Karma (10th house)Bhava;b) Chandra and Sukra in their own Rasis and, or Navamsh; c) Rahu rising andreceiving a Drishti from Chandra, or vice versa. d) Sukra in Chandra’s Hora,or in Kendr from Lagna. Notes: Sukra should preferably be in Vushabha
Vargas, as it is his female Rasi. Tula is a male Rasi. Should Budha be in adual Rasi coinciding with Lagna, or, when a dual Rasi is Lagna and in Drishti
to Budha, or Budha is in Karma (10th house)Bhava (at the time ofintercourse), birth of twins is indicated. The sex of the children can beguessed by the Rasi and Navamsh involved. Notes: Budha is an important
Grah in the assessment of twin birth. And Midhuna Rasi ascending can leadto twin birth. Further, if Surya and Guru are posited in Dhanu, or Midhuna in
any Bhava, especially, as Putra (5th house) Bhava, birth of twins is indicated.
Chandra and Kuja in Meena, or in Kanya receiving a Drishti from Budha leadto the same effect. According to Ramadayalu’s Sanketa Nidhi, CHAPTER 11,
Sloka 3, when Surya is in a quadruped Rasi and other Grahas in dual Rasis

with strength it indicates twin birth. The following positions (at the time ofintercourse) doubtlessly lead to birth of twins: a) Both Chandra and Sukra ineven Rasis, or in dual Navamshas (in female Rasis, like Vushabha, Karkataka
etc., or in Midhuna Navamsh and its Kendras); b) Budha in Lagna, while Kuja
and Guru are in odd Rasis. Notes: The first combination can lead to birth of
two female issues, as Chandra and Sukra are female Grahas. The latter
combination is capable of giving two male issues, as Guru and Kuja aremasculine Grahas. Should Lagna and Chandra be in even Rasis and receive a
Drishti from a strong Grah, then there are twins in the womb (one female
and one male). Similar results follow, if Chandra and Sukra are in even Rasis,
while Guru, Kuja, Budha and Lagna are posited in odd Rasis, or in dual Rasis
and are with strength, (Slokas 21 and 22, CHAPTER 8 of Saravali, my English
translation) Incidentally, from the said CHAPTER, we see below the
combinations of Grahas for birth of triplets: The following Yogas prevailing at
the time of Adhana lead to birth of triplets: a) Budha remaining in Midhuna
Navamsh giving a Drishti to a Grah, who also falls in a dual Navamsh; b)
Budha remaining in Midhuna Navamsh giving a Drishti to a dual Rasi, which
ascends; c) Budha in Kanya Navamsh giving a Drishti to a Grah falling in dual
Navamsh; d) Budha in Kanya Navamsh giving a Drishti to a dual Rasi, which
ascends. e) Budha in Midhuna Amsh giving a Drishti to a Grah in Midhuna
Amsh, or Dhanu Amsh; f) Budha in Midhuna Navamsh giving a Drishti toLagna, which falls in Midhuna Navamsh, or in Dhanu Navamsh; g) Budha in
Kalatra (7th house) Bhava giving a Drishti to a Grah in Kanya/Meena
Navamsh, or giving a Drishti to such Lagna Navamsh. Combinations a) andb) lead to birth of triplets one female and two males. Combinations c) and d)cause birth of triplets consisting of two females and one male. Combinationsat e) and f) cause three male children, while Combinations at g) indicate
birth of three female issues. Jataka Parijata, CHAPTER III quotes morecombinations for birth of triplets, which the reader may consult. For birth of
more than three issues, here is a combination: Dhanu Lagna in Vargothama,
while all Grahas with strength being in any Rasi, but in Dhanu Navamsh. The
said Lagna should, however, receive a Drishti from Budha and Sani (seeSloka 25, CHAPTER III, Jataka Parijata). Notes: The Sloka is suggestive of thefact, that irrespective of promising combinations of Grahas at the time ofintercourse, one should have good Putr·Bhava/Putr’s·lord. Unless thepromise for progeny is from the natal horoscope, such indications from
Adhana are of no effect. During the first month of conception, the embryo
will only be in the form of ogulated blood and (the development) is ruled by
Sukra. Kuja presides over the second month, while it takes the form of aseed (like Pingaka, or Pingaksha seed). In the third month it transforms intoa sprout and is ruled by Guru; marrow and bones are added in the 4th month
ruled by Surya; development of skin, fat and blood takes place in the fifthmonth under the rulership of Chandra; Sani takes over the process of growthof limbs in the sixth month; senses occur to the child under the rulership of
Budha in the seventh month hunger and thirst are felt in the 8th month,which process is controlled by Lagna’s lord of Nisheka (i.e. the Grah rulingthe moment of intercourse, that led to conception) and Chandra rules theninth month, when the child develops excitement and moves in the womb of
the mother. The 10th month is ruled by Surya preceding the delivery. The
foetus will progress according to the disposition of the months concerned(i.e. the respective lords, as mentioned in 4-15 to 4-19) and the delivery of
the child should be predicted after making a thorough study of all theconditions. Notes: Should the Grah concerned be afflicted in transit, when
the foetus is undergoing various developments, the particular process is notsafely taking place. For example, if Budha is combust, be eclipsed by Rahu
etc., in the fifth month, then the child will not develop its intelligence well.
Should Surya be afflicted in the 10th month, for example, be caught in an
eclipse, the delivery may be delayed beyond due date, or it may be very
difficult, as against a normal one (See Sloka 21). From the above, we cantake a clue, that Budha and Sani are chief Grahas connected with birth oftwins, triplets etc. If one of them is strong and auspiciously posited in Putr,
or Bhagya (9th house) Bhava at birth, in exaltation, own Bhava and the like,then twins etc. are to be expected. If Sani is adverse, in Putra (5th house)
Bhava, it is not good for issues. Should Surya and Chandra be in mutual
Drishti in day time or, if Budha and Sani be so in the night (during the timeof intercourse), the child born will be neither male nor female. Notes:
According to Shastras, intercourse in day time is not congenial for progeny.
Sani and Budha both being neuters will only push such a child. The (childyielding) Yogas mentioned will be futile for the couple without virility, just as
the blind are devoid of many qualities (i.e. advantages). Should any
particular month’s lord be afflicted, or defeated in war between Grahas, or
combust in Surya, the particular process will not progress and there may not
be smooth delivery. If the Nisheka Lagna’s lord is posited in a movable Rasi,
the child will be born in the 10th month; if it be in a fixed Rasi, the delivery
will be in the 11th month and a dual Rasi will delay the delivery to the 12th

month. Notes: The number of days in that particular month will depend on
the degrees traversed by the said Lagna’s lord. Suppose the Nisheka(Prashn) Lagna’s lord is in Karkataka 15 (a movable Rasi), then delivery may
take place around the 15th day in the tenth month. However, Shuka Jataka
says, that delivery shall be in the 9th, the 10th, or the 11th month, as Lagna
is movable, fixed, or dual. Whatever have been described earlier inconnection with Nisheka Lagna are equally applicable to Lagna prevailing at
the time of a query (i.e. Prashn Lagna) regarding the child in the womb. If
the Prashn Lagna falls in an odd Rasi and is yuti with of, or in Drishti to amale Grah, the child in the womb is male. Should the querist touch the rightside of his body, or touch another man, or utter words of masculine gender,
then it can be concluded, that the child to be born is male. Should the
Prashn Lagna receive a Drishti from, or is occupied by female Grahas, it is afemale child. The following four principles may be noted: 1) Find out, whichis stronger between Lagna and Chandra at the time of a query and therelated Dwadashamsh. When Chandra (the month being appropriate fordelivery)transits

such

a

Rasi,

as

indicatedbythenumberofDwadashamshas, counted from that particular Dwadashamsh position,delivery will take place. 2) Alternatively, note the Navamsh occupied by
Chandra at the time of query. Should Chandra in transit reach the 7th Bhava
there of, delivery may take place. 3) Delivery may also take place, when
Chandra transits the Bhava of such Navamsh lord. 4) Ascertain the fractionof the Prashn Lagna with reference to its total duration and note whether it isa day Rasi, or night Rasi. If it is a night Rasi, delivery will take place in the
day time after such a time of fraction (past sunrise) and, if it is day Rasi,

delivery will take place after sunset after the lapse of such a fraction of time.
Should Matru (4th house) ’s lord be endowed with strength at the time ofquery and enjoy auspicious Yogas, predict comfortable position for the childin the womb. Notes: Rule 1: Note, which is stronger, whether Lagna, or
Chandra (in Nisheka, or Prashn). Suppose Lagna is stronger and in the 7th
Dwadashamsh of Mesha, i.e. between 15 00’ - 17 30’. It is in Tula
Dwadashamsh. Note the possible month of delivery, as mentioned in Sloka
22 supra. When Chandra in transit reaches Tula Rasi, delivery can be
expected. Rule 2: This is simple and is applicable to Prashn. Rule 3: Same, as
Rule 2. Rule 4: Instead of proceeding with fraction of duration the Prashn
Lagna has completed, we can easily proceed by the longitude the Prashn
Lagna Sphuta has obtained. Suppose the Prashn Lagna is 3 degrees in acertain Rasi. That is, it has completed one tenth of the Rasi. If it is a nightRasi, note the day duration on the possible day of birth and predict birth tobe after one tenth of it has passed from sunrise. The reverse should be true
for a day Rasi, i.e. birth will be after one tenth of the night following sunset.
Mesha, Vushabha, Midhuna, Karkataka, Dhanu and Makara are night Rasis
and the rest are day Rasis (Sanketa Nidhi, CHAPTER 7, Sloka 13). Thus ends
the

4th

Chapter.

entitled“NishekaPrithuyasas, son of Varah Mihira.

Janmadhyaya”

inHorasharaofChapter - 5.

Arishtas
The evils to the parents and the characteristics of birth time along withcircumstances leading to (infant) death are dealt with in this CHAPTER. The
Grahas in the first six Bhavas yield good results (directly to the native), while
those in the second half of the zodiac yield indirect results. Surya andChandra represent father and mother, respectively, of the living beings.
After assessing strength and weakness of the two Grahas predictions should
be made about parents. Notes: According to Brihat Jataka, CHAPTER IV,
Sloka 5, Surya and Sukra indicate father and mother of the native for day
birth and Sani and Chandra play these parts, respectively, for night birth.
The same view is expressed in Phala Deepika (CHAPTER II, Sloka 22) andalso in Saravali. In this context, an important principle is to be noted from
Sanketa Nidhi, CHAPTER II, Sloka 25. Note the pair of the Grahas concerning
the father and the mother in a day birth, or night birth, as the case may be.
The effect will be full, if the birth is in the beginning of day, or night, as thecase may be; the effects will be medium, if the birth is in middle portion andalmost little in the concluding portion. For example, a person born in the
beginning of night, or day will enjoy full results in regard to parents, while aperson born at the end of day, or night will have little results in the same
respect. (This will also depend to an equal extent on the Grahas concerned).
Should Surya receive Drishti from malefics and join them, or remain in theirclutches hemmed between them, then evil is portended to the father of thechild thus born. If there are exclusively bad Grahas in the 6th and the 8th, orin the 4th and the 8th from Surya, without help from benefics, then evil is
indicated to the father. Should Surya in Mesha/Vruchika Navamsh receive a
Drishti from Sani (in the Rasi Kundali), the elder brother, or elder sister, or
the father of the child is extinguished. Notes: Surya in Tula in Vishakah firstquarter (i.e. Mesha Navamsh) and receiving a Drishti from Sani will cause
special effects in regard to father’s death. Sani, or Surya related to Labha(11th house) Bhava will have a telling effect on the elder brother, or elder
sister of the native, in the combination mentioned in the verse. The child will
not see its father, if Kuja is in Matru (4th house) Bhava, or in Bhagya (9thhouse) Bhava and falls in the Navamsh of Shimha, (Makara, or Kumbha),
without receiving a Drishti from Guru, or Sukra. On the same lines, throughChandra, the evils to mother can be known. If Chandra is waning and has
only malefics in the 5th, or the 9th from her, but is without benefic’s
association, the child will be deprived of its mother. Sani and Kuja in a Kendr
of Chandra (either jointly, or separately) and in one Navamsh will give twomothers to the child to live with. Notes: “Two mothers” may be interpreted,as one having a step-mother. Alternatively, he may be brought up by
another lady, who is equal to mother. It is by the strength, or weakness ofSani and Kuja, that the birth takes place in the house of the father and themother, respectively. Should Lagna’s Lord be strong, father’s place will bebirth place. Notes: It may further be noted, that, if Pitru Karak Grah is strong,birth would have been in father’s place and, if Matru Karak is strong, birth isin the place of the mother. Jataka Tatwa (Vide II, B-21) says, that delivery willtake place in the house of the father, the mother, or other relatives, as
indicated by the strongest Grah. If Surya occupies a movable Rasi in Rasi
and in Navamsh Kundali, the father of the child was away (at time of birth).
Should Surya give a Drishti to Lagna, it is not so. If Chandra is in a similarstate, the father should be declated to have been away at the time of birthof the child.
If Guru occupies his debilitation Rasi, while Chandra is in a Rasi Sandhi, orAmsh Sandhi and other benefics join malefics, the child born will be dumband dull witted. Notes: Amsh Sandhi is the end of a quarter of Nakshatr. That
is, Chandra’s position should be at an area of 3 20’ (or close to it), or
multiples there of, in any Rasi. The combination cited will more apply fit a
Dhanu native, as Guru will be fall in Dhana ( 2nd house)Bhava. Even, if Guru,
or Budha in fall in Dhana ( 2nd house)Bhava, while the other one of themyuti with Rahu will cause dumbness. Should Dhan’s lord in such a case bestrong and well placed, then the defect will not come to pass. Note, that
Dhana ( 2nd house)Bhava rules one’s speeCHAPTER If Bhagya (9th house)
and Matru (4th house) Bhava have malefic occupation wlile Lagna’s lord isweak and yuti with Kuja, or receives a Drishti from him, the child’s father
was sick at the time of its birth. Should Sani be in Shimha Navamsh andreceives a Drishti from Surya, the father was in a miserable state at the tlimeof the birth of the child. Sani in Randhr, or Vyaya (12th house) Bhava and in
Shimha Navamsh simultaneously, gives the same results. The child should
be declared to have been born of others’ loins, if Chandra, or Lagna is
without Guru’s Drishti. Should the luminaries be yuti with malefics andreceive a Drishti from Guru, then also the same result prevails. Guru, or
Chandra in mutual Vargas, or luminaries in exchange nullify these Yogas.
Notes: Apart from the above two combinations, indicating illegal birth, thefollowing rules may be noted, as taken out from Parashar Hora (Tamiltranslation by C. G. Rajan), Saravali, Jataka Parijata and Jataka Tatwa: 1. If
Chandra is in Matru (4th house) Bhava from Lagna and receives a Drishti
from malefics, or inimical Grahas; 2. The lords of Sahaj, Ari, Dhana ( 2ndhouse)and Putra (5th house) Bhava in Lagna (birth through servants); 3.
Malefics in Lagna, benefics in Kalatra (7th house) Bhava and Sani in Karma(10th house)Bhava; 4. Chandra in Lagna and Kuja with Sukra in Sahaj (3rdhouse)Bhava; 5. Surya in Lagna and Rahu in Matru (4th house) Bhava; 6.
Surya and Chandra in Lagna, or Surya and Kuja in Kalatra (7th house) Bhava;
7. Lagna with Kuja and Rahu, while Surya and Chandra are in Kalatra (7thhouse) Bhava; 8. Kendras without Grahas; 9. All Grahas in Dhan, Ari,Aayur(8th house)and Vyaya (12th house) Bhava; 10. Lords of Lagna and Kalatra(7th house) Bhava together; 11. Exchange between Lagna’s Lord and Matru(4th house) ’s lord (which should be considered otherwise a Raj Yog); 12.
Lagna, or Chandra not falling in the Vargas of Guru; 13. Anyone group of thefollowing, prevailing simultaneously: a) Sunday - 2nd Tithi Swati Nakshatr, b)
Wednesday - 7th Tithi Revati, c) Sunday - 12th Tithi Dhanishtha; 14. Surya,
Chandra and Guru in fall, one of them being in Lagna; 15. Karakamsh,
related to only malefic Grahas. These Yogas stand cancelled, if Kendr has a
Grah, or benefics give a Drishti to Lagna, or Chandra, or Lagna’s lord in
Lagna, or Guru in Matru (4th house) Bhava, or Kuja giving a Drishti to Guru.
There will be moles, or scars in the particular limb of Kala Purush

corresponding to the Rasi occupied by benefics. Notes: According to Jataka
Muktavali, the following combinations indicate moles, scars etc. on the bodyof the native: If Kalatra (7th house) Bhava from Lagna is occupied by Sukra,
or Kuja, or Guru, there will be a scar on the head. Sukra, or Kuja, or Chandra
in Lagna leaves a mark through fire at the age of 12. Rahu inAayur (8thhouse)Bhava, while Sukra is in Lagna causes a scar on the left ear. Guru in
Lagna and Rahu in Kalatra (7th house) Bhava leave a scar on the left hand.
Sukra in Randhr, or Vyaya (12th house) Bhava and Guru in Lagna indicate
marks on both the hands. If Kuja is in Sahaj, or Ari, or Labha (11th house)
Bhava along with Sukra, there will be a mark on the side close to the left
hand. Should Budha, or Sani be in Lagna, while Surya is in Karma (10thhouse)Bhava a mark on the right side should be noted. If Kuja, or Budha is in
Lagna, while Rahu is in Putr, or Ari, or Bhagya (9th house) Bhava, a mole on
genital organ, or anus may be found. Sukra in Putr, or Bhagya (9th house)
Bhava, while Yuvati, or Randhr, or Matru (4th house) Bhava is occupied byeither Guru, or Budha indicates a mark on the stomaCHAPTER Should there
be Sukra, or Surya in Dhan, orAayur (8th house)Bhava, while Karma (10thhouse)Bhava has Rahu and Sani, declare a scar on the navel. A mark on thewaist may be found, if Karma (10th house)Bhava is occupied by Guru, while
Chandra is in Dhana ( 2nd house)Bhava and Rahu with Sukra is in Sahaj (3rdhouse)Bhava. On the anus will be found a mark, if Vyaya (12th house) Bhava
has Guru, while Budha is in Sahaj, or Ari, or Bhagya (9th house) Bhava andChandra is in Bhagya (9th house) Bhava. Should there be Sukra and Rahu in
Matru (4th house) Bhava, while Lagna is occupied by Sani and Kuja, there
will be a symbol of fish in the palm, or sole, or ankles, (which according toSamudrika Shastr is a Raj Lakshana denoting a king). Hamsh Yog is
supposed to give fish symbols in the palm, or sole, see notes under Sloka 8,
CHAPTER16. The limbs of human body is divided by 36 Dreshkanas. Any
particular Dreshkan occupied by a benefic indicates a mole and a malefic anulcer on the particular part of the physique, see Sloka 26, CHAPTER II ofSanketaNidhi.

The

3

Dreshkanas

in

each

Bhava

represent

limbs,

respectively, as under, vide Sanketa Nidhi: a) Lagna: 1. Head 2. Neck 3.
Pelvis. b) Dhana ( 2nd house)and Vyaya (12th house) Bhava: 1. Right andleft eyes 2. Right and left shoulders 3. Genital organs. c) Sahaj (3rdhouse)and Labha (11th house) Bhava: 1. Right and left ears 2. Right and left
arms. 3. Right and left testicles. d) Matru (4th house) and Karma (10thhouse)Bhava: 1. Right and left nostrils 2. Right and left sides (Pasharva) 3.
Right and left thighs. e) Putra (5th house) and Bhagya (9th house) Bhava: 1.
Right and left cheeks 2. Right and left side of the heart 3. Right and left
knees. f) Shatru (6th house) andAayur (8th house)Bhava: 1.Jaws 2. Right andleft sides of chest 3. Right and left calves. g) Kalatra (7th house) Bhava: 1.
Mouth 2. Navel 3. Feet (according to some Vyaya (12th house) Bhava
indicates feet). The above is from Sanketa Nidhi, CHAPTER IV, Slokas 124
and 125, in which it is stated, that the limb corresponding to the Dreshkanreceiving a Drishti from, or yuti with a benefic will have a mole, or mark. Anda malefic in such a case causes its deformity, or ulcer on it. For example, if
Rahu is in Labha (11th house) Bhava in first Dreshkan, denoting right ear, hecan cause either deafness, or an ulcer of right ear. The reader isadvantageously referred to Slokas 24, 25 and 26, CHAPTER V of Brihat Jataka
and also my English translation of Saravali. CHAPTER IV for relevantinformation. Given below is a brief account regarding moles etc. fromCHAPTER IV of Mukunda Daviagna’s Nashta Jataka (my English translation):
Note the Rasis occupied by Surya and Chandra. The particular limbs, as
represented with reference to Kala Purush, i.e. Mesha etc., will have moleand other marks. The limb represented by the Rasi occupied by Surya, orKuja will have reddish marks, while Sani and Rahu leave blue marks. Should
Sukra give a Drishti to Rahu, the limb indicated by Rahu’s Rasi will havemoles etc. Assume Rahu is in Midhuna opposed to Sukra in Dhanu. Midhuna
indicates arms of Kala Purush and hence there will be a mole (or scar etc.)
on the arms. More such information may be obtained from CHAPTER IV of
Nashta Jataka. The information, furnished above, regarding moles etc., will
be helpful in rectification of natal Lagna in case of doubts. The Shastras
listed various combinations causing instant, or sudden death of the child.
Now only important ones are explained (below). There are three kinds ofinfant deaths. Firstly the afflictions due to parents; secondly due to Bal
Grahas and thirdly due to evil combinations of Grahas. Notes: Bal Grahas areevil spirits, which affect only children. See Sloka 130, CHAPTER 15 of Prashn
Marga (J.N. BHASIN English rendering). It is also stated in Jataka Parijata,
Sloka l, Ch 4, that till the child crosses 12, it is affected by the fate of his
mother and father and by Bal Grahas, i.e. evil spirits. This view is identicalwith the one mentioned in Slokas 4-6, CHAPTER 10 of Sarvartha Chintamani.
That is why all texts are unanimous, that longevity cannot be definitely
decided till the 12th year of age. Now see the following Sloka of the present
work. It is only after a careful assessment of the above, the affliction to thechild should be pronounced. It is (however) not possible to decide thelongevity till it completes its 12th year of age. The child should be protected(till such age) through Japas and Homas. Notes: According to C.G. Rajan’s
Tamil translation of Parashar Hora. CHAPTER V, note, that longevity cannot
be decided till the native is 24. But Jyotisharnava Navaneetam (a Sanskrit
work with Telugu translation) suggests that. up to l2 nothing definite can besaid about longevity. Phala Deepika (CHAPTER 13, Sloka 3) and Jataka
Parijata (CHAPTER 5, Slokas 1 and 2), which have similar verses also say,that up to 12, longevity cannot be decided. This is because, the child iscovered by its mother’s fate in the first four years, by its father’s fate in thenext four years and by its Purva Karma thereafter up to 12, as per
Mantreswara. Only after 12, will the child be governed by the effects of theGrahas in its own horoscope, as far as its longevity is concerned Also see
Slokas 4-6, CHAPTER X of Sarvartha Chintamani. The child born, when there
is Lagna Sandhi is either born, dead, or short lived (if born). Should such
Lagna receive a Drishti from malefics, the said results are sure to follow.
Birth in Gandanta Nakshatr is destructive of the whole family. Should such achild, however, live, then it becomes a king with an army of elephants andhorses. Notes: For Gandanta Nakshatra, see Sloka 14, CHAPTER I, supra.
Apart from Lagna Sandhi, there are other Sandhis, as explained in Sloka 36,
CHAPTERV,

infra.

Sarvartha

Chintamani,

CHAPTERl0,s.

26-27,

Uttarakalamrita, CHAPTER 8, Sloka 9 and Saravali also state, that, if a
Gandanta native survives, he becomes a king with elephants, horses etc.,
forming his army. Luminaries in Sahaj (3rd house)Bhava owned by a malefic
and yuti with malefics, make the child sick and live up to 3 years only. If
Chandra joins Randhr’s lord in a Kendr, whileAayur (8th house)Bhava isoccupied by a Grah, the child leaves this world soon after its birth. Should
the 7th from Chandra be occupied by Kuja and Surya, while Rahu is in Lagna,
death of the child may be expected within ten days of birth. Notes: Should
Rahu be in Mesha, or Vushabha, or Karkataka, as Lagna, he contributes good
longevity. Refer to Jatakadesa Marga (CHAPTER4), Saravali (CHAPTER 12, s.
10), Jataka Parijata (CHAPTER 4, s. 90), Sarvartha Chintamani, (CHAPTER 11,
s. 16) and Jataka Marthanda, II Part, (Ayurdhayadhyaya). The Slokas ofSaravali, Jataka Parijata and Sarvartha Chintarnani are similar. So to say, if
Rahu is in Mesha, or Vushabha, or Karkataka in Lagna, while the rest of the
combination, as per the Sloka under comment is present, there is good
longevity. Malefics in Matru (4th house) , Randhr, Dhana ( 2nd house)andVyaya (12th house) Bhava will cause sickness and death in l0 days. Should amalefic be in Kalatra (7th house) Bhava from rising Dreshkan (22ndDreshkan), while the waning Chandra is in Lagna the child faces immediate
death. When all the Grahas are weak and positioned in Sahaj, Ari, Bhagya(9th house) and Vyaya (12th house) Bhava, the child lives either for 2
months, or 6 months. While Lagna’s lord is in his debilitation Rasi, or inAayur(8th house)Bhava, or is combust, the child’s living becomes precarious and it
is equal to a dead one. A child born under malefic Muhurtas, or, when a Ketu
is rising followed by fall of meteors, thunders etc., it hardly lives. The
persons, who are born with severe Yogal indicating adverse results, as
explained by Yavanas and others will only bring harm to the family. A person
born under an eclipse, or, when there is Parivesh, or, when a malefic
occupies Lagna, or gives a Drishti to Lagna, lives only for three fortnights, orfor three months. Notes: Birth on the day of eclipse is ominous. If the Lagna

is connected with many strong malefics by yuti, or association, then also it isadverse for longevity. Should Lagna’s lord, the lord of Chandra Rasi and theNavamsh lord of Chandra Rasi are all eclipsed, the longevity is only for a few
days. Notes: The combustion of three Grahas are indicated, namely that of
Lagna Lord, dispositor of Chandra and Navamsh lord of Chandra. Such
combustion will prove fatal to longevity and the child’s life is only for a few
days. The four kinds of junctions, or conjunction of Chandra with malefics willcause death (infant1) and similar results follow, if Chandra is in aspect tomllefics without benefic’s aspect, or company. Notes: The four junctions, orSandhi chathushtayas are: 1) The twilight time, 2) The point, where two
Rasis meet, 3) The point, where two stars meet, 4) The time, when twothithis meet. Should Chandra be in the company of malefics only, or, if she isin the 1st, 5th, 7th, 8th, 9th, or the 12th Bhava and be with malefics without
benefic’s aspect, or association death of the native will occur. Notes: The
Sloka seems to suggest infant death. Chandra, if connected with malefics
should be helped by benefics, so that infant death does not occur. Should
the Lagna Lord and Chandra’s dispositor be in the 6th, 8th, or the 12th, or be
combust, the death of the native may be foretold in the year denoted by theRasi occupied by the said Grahas. Should Chandra be in the 6th, or the 8th,
while the Lagna is occupied by its lord, or, when the decreasing Chandrais
subject to mixed influences of malefics and benefics, the native, if born inday time has short life. If the lord of Lagna is in Marana Pada along with thedecreasing Chandrain the company of Rahu, or aspected by Rahu, the native
dies in his seventh year. If Chandra is weak and aspected by Rahu
associated with malefics, or, if the Lagna Lord (or Chandra Rasi lord) has set

in (i.e. the 7th from Lagna), or occupies the 8th, the child lives upto its 6th,
or 8th year Notes: The Lagna Lord in the 7th (a Marakasthana), or in the 8this adverse for longevity unless well aspected. But Phala Deepika says, thatthe Bhava occupied by the Lord of Lagnag stands to gain. However, theposition of Lagnaa Lord in the 8th shakes the foundation of the horoscope.
The Lagna lord with Rahu in the 7th brings death in 21 years, or 21 months,or (even) in 21 days. Notes: We may infer, that the above maximum (21years) longevity can be expected, if other Grahas are considerably strong.
Should they be also weak, death may occur in 21 months and utterly weakones bring death in 21 days. On the whole, the combination of Rahu andLagna Lord in the 7th should be assessed in the context of the wholehoroscope. Add the Rasi sphutas of Surya and Chandra. If the particular Rasi,
or its angle, or the 9th Bhava thereof be occupied by a malefic, death comesto pass due to poison, or water (i.e. drowning, rains, foods etc.). Notes:
Suppose Surya’s longitude is 175 and that of Chandra is 292. Then the sum
equals to 467’ and after expunging 360, v get 107, i.e. Karkataka 17. The
angles of Karkataka are: Karkataka, Tula, Makara and Mesha; and the 9th
from Karkataka is Meena. So any malefic in any of these five Rasis (around17 in particular) will cause the said results. If a malefic planet is in the 8th
Bhava, while Lagna lord is in angle in the company of a malefic, without
benefic’s aspect, death in the 7th year may be predicted. If Budha and Surya
be together and aspected by benefics the child will die in its eleventh year
even, if it were on the laps of Gods. Notes: There is apparently something
wrong in this Sloka. We do not understand, why Surya and Budha, when
aspected by benefics should prove harmful to longevity. There are only twoother benefics, i.e. Guru and Sukra. Sukra cannot aspect the combination of
Surya and Budha. The only Grah, that can thus aspect is Guru. His aspect
cannot be considered adverse to longevity. From Mesha onwards, the fatefuldegrees are: 8, 9, 22, 22, 25, 14, 4, 23, 18, 20, 21 and 10. Births in these
degrees invite death soon. The same for Chandra from Mesha onwards are:26, 12, 13, 25, 24, 4, 26, 14, 13, 25, 5 and 12 degrees. Notes: Phala Deepika,
CHAPTER 13, Slokas 10 and 11 quote the above degrees fateful for Lagna
and Moon. But it does not state, that birth will accordingly inflict death.
Jataka Tatwa, (B-108) states, that the following degrees are, respectively,
fateful for Chandra: 8, 9, 23, 22, 5, 1, 4, 23, 18, 20, 21 and 10 from Mesha
onwards and death will be caused in the year denoted by such degree.
Saravali (CHAPTER 10, Slokas 111 to 113) give the following fateful degrees
for Chandra, respectively, from Mesha onwards: 8, 9, 22, 22, 25, 1, 4, 23, 18,
20, 21 and 10. Should Chandra be in her fateful degrees, mentioned aboveand be in the company of a malefic, without relief from benefics, or be in the
8th Bhava, or in angle (in such a fateful degree), the child not only dies itself,
but takes away its mother too. Notes: Chandra should be in her fatefuldegrees along with a malefic without benefic aspect. Alternatively she canbe in the 8th, Lagna, 4th, 7th, or 10th. Either combination can cause deathof the child and the mother. Should the Lagna Lord be strong and occupy anangle, or trine, even the ArishtaYogas. indicating infant death can beovercome. Notes: Following are some of the combinations, that nullify such
evils. Guru not combust and in Lagna, or Lagna Lord with strength and ingood aspects, or all Grahas in their own Rasis, or Chandra in deep exaltation,or own Bhava, or friendly Navamsh and in good aspect, or Chandra in afriendly decanate along with a friendly Grah, or Chandra’s kendra occupied
by Guru. A benefic Grah with strength in angle, not joining the 8th Lord,
leads to nullificaion of Arishta Yoga (causing death) in a nativity, or
prevailing at the time of a query. If a strong Grah is in Lagna, the 4th, or the
10th and be not in the company of Surya, the malefic Yogas (for short life)
will vanish. Many evil Yogas make the sustaining of the child difficult. But, if
Chandra, or Lagna receives the aspect of all the Grahas, these Yogas
disappear, as darkness does before Surya. Notes: The single aspect of Guru
is enough on thc Chandra, which can act, like a lion throwing away athousand elephants (see Jatakadesa Marga). Thus ends the 5th Chapter.
Arishtas in Horashara of Prithuyasas, son of Varaha Mihira.

Chapter - 6.

Arishta Yoga
The evils causing infant deaths have since been explained. Now, the Arishtas(causing death), arising out of combinations of Grahas are explained (i.e. forelders too), as below. During the period of a Grah capable of inflicting evils,
if Bal Arishtas simultaneously exist, then the evil is greater. Should Lagna’slord, or the dispositor of Chandra be yuti with Surya and be without Drishti
from a benefic, while malefics are in Kendras, the native dies in his 20thyear. The rising of Kuja in Lagna, while Surya and Sani in strength are in
Kendras, brings about the end of the native within 20 years. If, however,such death does not occur, there will be danger to his limbs, or he will
become sick. Should Kuja and Surya be in Lagna, which is a moveable Rasi,
while Guru is in Karma (10th house)Bhava and Chandra in Putr, or Bhagya(9th house) Bhava, the native will die in his 20th year. If the decreasing
Chandra is inAayur (8th house)Bhava and in Vruchika Navamsh the native’s
death will take place. (The longevity span is not mentioned here; but it issaid to be short life Yog) He will at the maximum live up to 25 years, if
Chandra receives a Drishti from Sani and Kuja. Should malefics be in the 8th
from Chandra, weak benefics in Sahaj, Ari, Dharm, or Vyaya (12th house)
Bhava, while Chandra herself is in Ari, orAayur (8th house)Bhava, the life
span is at the most 25. If both, Randhr’s lord and the 8th lord from Chandra
occupy Kendras, whileAayur (8th house)Bhava and the 8th Bhava from

Chandra are occupied by a Grah and Chandra and Lagna are devoid ofstrength, the native will not cross thirty. Should malefics occupy Dhana ( 2ndhouse)and Vyaya (12th house) Bhava along with Guru and Rahu andChandra are in Yuvati, orAayur (8th house)Bhava, the longevity of theperson is not above thirty. Should a malefic set along with Surya (i.e. beingin Kalatra (7th house) Bhava from Lagna only and not in the 7th Bhava from
Chandra) and be yuti with Rahu and Guru, while Chandra is in Ari, orAayur(8th house)Bhava, the life span is 30. The Yog caused by the position of
Sukra and Guru in Lagna, while Kuja and Sani are in Putra (5th house) Bhava
and Chandra is waning, produces a person with short life. Surya and Chandra
yuti with Rahu will cause death at the age of 28. It is more certain, if Guru isalso in Vyaya (12th house) Bhava. If Randhr’s lord from Lagna is in a Kendr
along with Chandra, whileAayur (8th house)Bhava is occupied by a Grah andKendras be devoid of Drishti from benefics, or occupation of benefics, thelongevity is only 32. Should the waning Chandra be in Karkataka, while
Randhr’s lord is in a Kendr andAayur (8th house)Bhava is in turn occupied bya malefic and Lagna’s lord is devoid of strength, the span of life is only 30.
Note the longitudes of Lagna’s lord and Randhr’s lord. When added, if it
results in a Kendr, or inAayur (8th house)Bhava and a malefic occupies that
resultant place, the end comes in the 27th year. Should Randhr’s lord be in a
Kon, whileAayur (8th house)Bhava is occupied by Lagna’s lord, who in turn isin Drishti to, or yuti with malefics, the person lives up to 24, even though
there is benefic Drishti on Lagna’s lord and on Randhr’s lord. If Guru receivesa Drishti from Sani, or is yuti with Rahu and a malefic is in Lagna, whileAayur(8th house)Bhava is occupied, the life span is only 22. Should Lagna beoccupied by its lord, while Surya and Chandra are in Matru (4th house)
Bhava together with malefics and Randhr’s lord is in a Kendr, the end of life
is at 30. If Randhr’s lord occupies a Kendr, while Lagna’s lord is devoid ofstrength, the subject lives only up to 30, or 32. Should Chandra and Lagna’slord be weak, receiving Drishti from malefics and be in Apoklima Bhavas (i.e.
Sahaj, Ari, Dharm, Vyaya (12th house) Bhava), the life span is just 40. If Guru
and Sukra ar in a Kendr, while Lagna’s lord is yuti with malefics in a
Apoklima Bhava, a person born before nightfall lives only up to 36. Should
Surya be in Lagna, which is an inimical Rasi to him and be hemmed between
malefics, the person will always be sick and his end comes at his 36th year.
Should Surya and Chandra be in Lagna and benefics be in a Bhava otherthan a Kendr, orAayur (8th house)Bhava, one born in Gulika’s Muhurta will
live up to 36. If Lagna falls in a fixed Rasi and Randhr’s lord is in Lagna,
whileAayur (8th house)Bhava has a benefic in it, the life span is only 40.
When Lagna’s lord is in the 8th Navamsh and Randhr’s lord is in Lagna
Navamsh along with malefics, the span of life is only 50.
Should the Kendras be devoid of Grahas and Lagna’s lord be not associatedwith malefics, while malefics are in Putra (5th house) Bhava, a life span of 60
should be declared. If Lagna’s lord is weak and is in Vyaya (12th house)
Bhava, the person lives for 60 years, provided Guru is not in Lagna. Whenthe ruler ofAayur (8th house)Bhava is in a Kendr, Kuja in in Lagna and Surya
along with Sani is in Sahaj, or Shatru (6th house) Bhava, the person will live
up to 44. Should Chandra be in Vargothamamsh, receiving a Drishti from
malefics and occupy Lagna, while benefics are without strength, the person

lives up to 48 years. If benefics are in malefic Rasis and Navamshas otherthan Kendras, while malefics are in Kendras, the longevity is only medium.
Sani is a dual Rasi, which is rising, while Chandra is in Randhr, or Vyaya(12th house) Bhava, the life span is 52 years. Should Surya be in Lagna,
identical with Karkataka, or Vruchika along with malefics, while Chandra is in
Dhana ( 2nd house)Bhava and Guru is in any Rasi other than a Kendr, theperson lives for 50 years. If malefics are in Matru (4th house) andAayur (8thhouse)Bhava from Lagna, or in the 4th and the 8th from Chandra and do notreceive a Drishti from, or are not yuti with benefics, the person had only
medium span of life. Should Guru and Sukra be together, while malefics are
in Matru (4th house) and Karma (10th house)Bhava and Chandra is in Vyaya(12th house) Bhava, the life span is medium. If Lagna’s lord is in a Navamsh
of Sani, while Chandra along with Randhr’s lord is in Ari/Randhr/Vyaya
Bhava, the native so born will live 58 years of his life. A Raj Yog is formed,
when all Grahas are posited in Ari,Aayur (8th house)and Vyaya (12th house)
Bhava. Such Raj Yog gives the native a life span of 58 years.
Should malefics be in the 6th, the 8th, or the 12th Bhava, with reference toLagna’s lord, while there are no benefics inAayur (8th house)Bhava thenative lives for 60 years. When the lords of Lagna and Chandra Rasi are
combust, or are in Kalatra (7th house) andAayur (8th house)Bhava and Guru
is in a Bhava other than a Kendr, the longevity of the person is 65 years. The
Yog of Surya, Kuja and Sani in Lagna, while Guru is devoid of strength andChandra is in Putr, or Vyaya (12th house) Bhava, gives a longevity of 70
years. Should there be a minimum of four Grahas in the first four Bhavas

commencing from Lagna, the native is blessed with long life, wisdom andwealth. If there are four, or more Grahas in the next four Bhavas thelongevity is sixty, while a similar disposition from Bhagya (9th house) Bhava
onwards in the last four Bhavas makes a person short lived. If malefics
occupy Bhavas owned by malefic Grahas, or Bhavas considered evil, while
benefics are in Kendras, the person’s longevity will be 80 years. Should there
be a mix it is only 60. When Guru and Chandra are in Matru (4th house)
Bhava, Lagna’s lord is in Labha (11th house) Bhava with strength andbenefics (or Budha) are in Karma (10th house)Bhava, the person lives up to
80. Should Surya, Kuja and Sani be in Kendras obtaining Dhanu, or Meena
Amshas, while Guru is in Lagna and the rest are in any Bhava other
thanAayur (8th house)Bhava, the native lives up to 85. Should malefics be inmalefic Bhavas and benefics be in benefic Bhavas, while Lagna’s lord has
strength, long life may be predicted. Kuja inAayur (8th house)Bhava, Suryain Lagna and Guru in a Kendr: this Yog gives a longevity of 100 years. Should
the Kendras, Konas andAayur (8th house)Bhava be not occupied by malefics,
while Lagna’s lord and Guru are in Kendras, the native lives up to 100. Sucha person is free from diseases, enjoys all kinds of happiness and strives for acommon cause. Should Surya, Kuja and Sani be in moveable Navamshas,
while Guru and Sukra are in fixed Navamshas and the rest of the Grahas arein dual Navamshas: this Yog gives a long lease of life, weapons andkingdom. A person lives for one hundred years remaining free from diseases,
if in his nativity benefics are in Matru (4th house) , or Bhagya (9th house)
Bhava and in odd Navamshas, malefics are in Lagna and in even Amshas
and Chandra is in Lagna with full rays (i.e. full Chandra in Lagna). If Lagna’s

lord has great strength, not receiving Drishti from malefics, but receiving
Drishti from benefics only and be in a Kendr, the native has long lease of life
and is of virtuous and royal disposition. If Randhr’s lord excels the ruler of
Lagna in strength and is in a Kendr, while malefics are inAayur (8thhouse)and Vyaya (12th house) Bhava, the native is short lived, or in the caseof medium life, it is with hardships. Now, the combinations for extraordinary
span of life. Should Budha, Guru and Sukra be in same Rasi, or Navamsh, or
occupy Lagna, while Sani is in Bhagya (9th house) Bhava, the native lives fora Yuga with the help of chemical tonics, or boosters. Should Guru, Budha andSani be disposed anywhere in Matru (4th house) , Ari,Aayur (8th house)andVyaya (12th house) Bhava, but be together in one Navamsh, the native lives
for 2000 years. All the Grahas in the Navamshas of Dhanu and Meena and in
Kendras, Dharm, or Dhana ( 2nd house)Bhava, in the Rasi Kundali, make aperson follow ascetic course in the very boyhood, live for a full Yuga andwrite many works relating to Shastras. If Surya, Kuja and Guru be in
Navamsh owned by Sani and are posited in Kendras, or Bhagya (9th house)
Bhava in the Rasi Kundali, while Chandra is at the end of a Rasi in Lagna, theperson lives for a Yuga with wealth. If the Dharm’s lord is in Bhagya (9thhouse) Bhava in Drishti to Kuja, while Chandra is in Vruchika Navamsh, orMesha Navamsh there obtains a Muni Yog in the nativity and the person
becomes a superior sage, writes many works relating to Shastras and lives
for a Yuga. If Chandra is not decreasing (i.e. be waxing) and occupies afriendly Rasi and friendly Navamsh coinciding with Labha (11th house)
Bhava, or Lagna, while Bhagya (9th house) Bhava has Sani in it, the person
lives for uncountable years. If Sani and Guru are together in Dhan, Dharm, orKarma (10th house)Bhava and in one Navamsh, while Surya and Budha risein Lagna, the native is liked by the sages and has a long lease of life. Thoseborn with the above mentioned extraordinarily long life combinations will beable to control their senses, just as the sages and chant religious hymns.
They live in caves using divine medicines. I have thus explained these
Yogas, as explained by Yavanas with the help of my past deeds. The sum
effects of these Yogas should be decided in various Dasha Bhuktis after acareful analysis. Thus ends the 6th Chapter. entitled “Arishta Yog” inHorashara of Prithuyasas, son of Varah Mihira.

Chapter - 7.

Ayurdayadhya
I shall now explain in a clear and careful way the method of knowing the
Dasha periods for those, that are born under the Yogas stated earlier. The
numerous methods of assessing longevity have been clearly stipulated byold scholars Maya, Yavana, Siddhasena, Prabodha, Mandavya and Vishnu
Gupta. Should the Grahas commencing from Surya onwards remain in theirhighest exaltation points, they contribute 19, 25, 15, 12, 1 5, 21 and 20
years for the total longevity of the native. The Grah, that is at its deepest
debilitation degree contributes half of the above mentioned years. Should it
be anywhere in between, then the number of years will have to be found byproportional calculations. Note the difference between a Grah’s actual
position and deep debilitation point and multiply this figure by the figure of
Pindayurdaya year (Sloka 3 supra) and arrive at the Grah’s contribution tolongevity. Deduction for Grahas in combustion, inimical Bhavas and thevisible half, that are involved in war between Grahas, or, that are close to
Rahu etc., should be made only after being suitably taught by a Guru.
Amshayurdaya calculations should be made, as above and the deductions
for Grahas posited in Vyaya, Labh, Karm, Dharm,Aayur (8th house)andKalatra (7th house) Bhava should be made, as under: 1, ½, 1/3rd, ¼, 1/5th,
1/6th, respectively. This is in the case of malefics. For benefics, only 50% of
the reduction, as above applies. Grahas lose half of their contribution, if infall, or in combustion. In the matter of Vyayadiharana (i.e. position in Vyaya,
Labh, Karm, Dharm,Aayur (8th house)and Kalatra (7th house) Bhava), if both
malefics and benefics are together in one Bhava, then no deduction applies
to benefics. If there are two Grahas in the same Bhava, then the deduction
should be only through the strongest of the two. The Grahas, except Kuja, if
they occupy inimical Bhavas, lose a third of their contribution. The eclipsed
Grahas lose half of their contribution except Sukra and Sani. Those, thathave lost in war between Grahas lose one third. The luminaries lose 1/12th,
if they join the nodes. Notes: There is no reduction for Kuja even, if he be in
an enemy’s Bhava. Surya is the Grah, that combusts others. Hence, the half
reduction does not apply to him apart from Sukra and Sani (as Sukra and theSani do not lose their rays even, if they are combust (vide Uttarakalamrita).
Lastly, Surya and Chandra do not involve in war between Grahas; as such no
reduction applies to them on this count. Kuja is strong even in his enemy’s
Bhava. The contribution in number of years by Lagna equals to the numberof Navamshas it has passed, when counted from Mesha. If Lagna is strong
and occupied by a benefic, the figure should be multiplied by one fourth and,
if it be weak and occupied by malefics, then, the figure should be reduced by
one fourth. Thus, the period contributed by Lagna should be computed.
Notes: Suppose Lagna (be it in any Rasi) falls in Vruchika Navamsh, its
contribution is 8 years, as the Rasi Vruchika is the 8th from Mesha. Further,
this figure has to be modified thus:, if benefics are there or, if Lagna isstrong (by way of Shad Bal calculations), the contribution 8 becomes 10,
when one fourth is increased. Should Lagna be weak, or occupied by amalefic, then, one fourth is to be reduced, i.e the said figure becomes 6 only.

The longevity will be exactly arrived at by assessing a Grah’s exact position
from its exaltation and debilitation points, if the Grah has benefic company,
or, when Lagna is strong and falling in a benefic’s Bhava, or, when Kalatra(7th house) Bhava is occupied. While the system of calculating longevity byexaltation and debilitation process is common to all human beings, thedifference between Dasha (i.e. periods) and Samskara (i.e. process ofrectification by proper deductions) should be considered carefully. The
process of rectification, or deduction from Dasha years contributed should
be made with the help of the strongest Navamsh. A wise Jyotishi shall do soafter assessing the strength of the two. Note the longitudes of the Grahas interms of Rasi, degrees and minutes. Multiply this by 108 and divide by 12
and the remainder will indicate the years contributed. The multiplier is two, if
the Grah is in its own Navamsh, or Dreshkan, or Rasi, or Vargothama
Navamsh. It is to be trebled, if it is in retrograde motion, or in exalted state.
It should be halved, if the Grah is in fall.
The reductions for Kuja should be done here too, as explained for
Pindayurdaya and, while occupying inimical Bhavas. Lagna will contributethe same number of years, as the Navamshas attained by it. Amshaurdaya
shall be resorted to, if Lagna is the strongest. Should Surya be the strongest,then Pindayurdaya is recommended. Naisargikayu is adopted, if Chandra is
the strongest. If all the Grahas be in own Bhavas, exaltation Bhavas, or insuch Navamshas, then also Amshayurdaya is recommended. The same
applies, if the Grahas are not yuti with Lagna, Surya and Chandra. There isanother method of Ayurdaya enumerated by Jeevasarma. I now detail thesame in the following verses. Note the longitudinal distance between aGrah’s position and its deep fall degree. Convert this into minutes and divideby 21600. The quotient will reveal the years contributed. The remainder
should be multiplied by 12 and divided again by 21, the quotient is months.
Again multiply the latest remainder by 21600. The days are represented by
the quotient. Multiply the latest remainder by 60 and the quotient will yield
Ghaties. Notes: If the Grah is past its debilitation point and be towards its
exaltation, then the longitudinal distance be calculated from deep fall to its
position. Reduce 17 year I month 22days 8 Ghaties and 34 Vighaties, if theGrah is close to its exaltation. Should it be close to its debilitation, then add
a similar figure. The deductions do not apply to Sukra and Sani, if they are
eclipsed and also to Kuja in his enemy’s Bhava. Lagna’s contribution is equal
to the number of Navamshas it attained. A malefic there in reduces thefigure by one fourth and a benefic there in increases the figure by one
fourth. According to Jeevasarma, Grahas in Dhana ( 2nd house)and Vyaya(12th house) Bhava from Lagna and Grahas in the 2nd and the 12th from
Chandra, all Grahas near their debilitation point, those, that are devoid ofstrength and those in Lagna, or in Kalatra (7th house) Bhava will reduce thecontribution to one seventh of the total life. Now, about Trinal reduction(Trikon Shodhana) with reference to Ashtak Vargas. First draw a Kundali ofRasis, as usual. Mark benefic dots of Ashtak Varg of the Grah required andthen Trikon reductions should be made. Notes: The author now deals with
the Matru (4th house) system of assessing longevity. For detailed
calculations of Ashtak Varg system refer to works, like Brihat Jataka,
Saravali, Dr. B.V. Raman’s Ashtak Varg System of Predictions etc.

Simultaneously, CHAPTER 17 infra may also be seen. For the purpose ofdeductions take the sets of Mesha and its Konas, Vushabha and its Konas,
Midhuna and its Konas and Karkataka and its Konas In each set, whichever isthe least, put the same in the other two. If one of the three is vacant, nochange should be made in the other two. If two Rasis are vacant, then thethird one should also be made dotless. Lastly, if all the three Rasis are equalwith dots, vacate dots in all the three Rasis. The above is the method oftrinal reductions. Now the method of reduction to the pairs of Rasis, whichhave common lords is explained below. This is called Ekadhipathya
Shodhana. This reduction is applicable, when there are benefic dots in both
the Rasis owned by a Grah. Should there be less number of dots in a Rasi,
while the other Rasi (of the same Grah) is not occupied, the smaller numberof dots shall be used for both the Rasis. If the occupied Rasi has more dots
than the occupied Rasi, then make the dots nil in the unoccupied Rasi. (Theoccupation can be by any Grah) Similar reduction applies, when there are
equal number of dots in both the Rasis owned by a Grah, but one of themshould be free from occupation. Should both the Rasis be occupied, no
reduction shall be made. Should there be the same number of dots in both
the Rasis, which are not occupied, dots should be made nil in both the Rasis.
If one of the Rasis is vacant in respect of dots, retain dots in the other Rasi.
The rules for Ekadhipathya Shodhana do not apply to Karkataka and Shimha.
Notes: The suggestions given in Slokas 32-37 are for reductions applicable to
two Rasis owned by one Grah and are called Ekadhipathya reductions, whichshould be done after trinal reductions. Since Chandra and Surya have eachone Rasi only, there is no Ekadhipathya Shodhana for Karkataka and Shimha.

The final figures in each Rasi, after effecting trinal reduction as well, as
Ekadhipathya reduction, as above, be multiplied by the concerned Rasi
multipliers and, if a particular Rasi is occupied the figure must be multipliedby the respective Grah’s multiplier. The Rasi multipliers from Mesha onwards
are: 7, 10, 8, 4, 10, 5, 7, 8, 9, 5, 11 and 12, respectively. ‘The figures ofmultiplication for Guru, Kuja, Sukra and Budha are 10, 8, 7 and 5,
respectively. The multiplier is 5, or other Grahas (i.e. for Surya, Chandra andSani). The multipliers for Rasis and Grahas should be treated separately. The
dots in the 12 Rasis, obtained after Trinal and Ekadhipathya reductions
should be multiplied by Rasi multipliers individually. Should a Rasi be
occupied by a Grah, the dots should be multiplied by Grah Gunakara. The
Rasi figure and Grah figure (as obtained through process explained in Slokas
38-40½) should be added in respect of each Grah, together. (This can becalled Shodya Pinda. This Pinda should be multiplied by 7 and divided by 27.
The quotient is years of longevity by the Grah concerned. Multiply theremainder by 27 to get months. The next remainder is multiplied by 30 anddivided by 27 to get days. The latest remainder is multiplied by 60 anddivided by 27 to get Ghatis. 27 years make one Mandala and so the years inexcess of 27 (for each Grah) should be rejected. Notes: According to Sambhu
Hora, if the contribution of years is in excess of 27, but less than 54, thensubtract the quotient from 54. If the quotient is more than 54, subtract itfrom 81 and, if above 81 subtract from 108. The contribution of each Grahshould be worked out, as explained in the Slokas above. The contribution of
a Grah should be halved, if it is yuti with another Grah. Similar halving
should be done, if a Grah is debilitated, or eclipsed. For a Grah posited in anenemy’s Bhava, the loss is one third. This applies also to those in the visible
half of the Zodiac, those, that have lost in war between Grahas and those,that are in the Pata range of the luminaries. When a Grah warrants repeateddeductions, then, only the highest should be done. The figures for all the
Grahas should be added together and multiplied by 324 and divided by 365.
The net longevity is equal to the quotient in the process. Notes: The above
reductions are explained thus. Suppose Budha has contributed 12 years, thereductions are, as under: a) If he is along with another Grah, in the Rasi
Kundali, then his contribution is halved, i. e. only 6 years; b) If Budha iscombust, or in Neech, then also half is deduced. (Combustion need notnecessarily occur, when Surya is in the same Rasi. Only the longitudinal
distance counts. Suppose Budha is in 28 degrees of Shimha, while Surya is in
2 degrees of Kanya. Even then Budha is combust). c) If Budha in theexample is in his enemy’s Bhava, then one third reduction should be made,i.e. 12 is reduced to 8. d) If it is in the visible half of the zodiac, then also
1/3rd should be rejected. Visible half means the area from Lagna
BhavaMadhya to 7th BhavaMadhya counted backwards. According to Dr.
B.V. Raman; the reduction for malefic Grahas in the visible half should bedone, as under: 12th Bhava: Full, 11th 1/4th, 10th 1/3rd, 9th 1/4th, 8th 1/5th
and 7th l/6th. He continues to say, that for benefics 50% of the above should
be applicable for the 6 Bhavas. e) One third reduction is made, if a Grah isinvolved in war. (War does not apply to Surya and Chandra) f) One third
reduction should be made, if a Grah is involved in Rahugrasta Surya, or
Chandra Grahanas. Pata means Rahu’s path. Hence Pata range of Surya andChandra is interpreted, as above. g) Only the highest reduction should beenforced, if a Grah attracts more than one reduction, as mentioned from a
toe above. In such case, only half is reduced once. But according to Dr.
Raman, there is full reduction in the case of a malefic in Vyaya (12th house)
Bhava from Lagna, which of course can be done only once. The contribution
by each Grah in years etc. should be found, as above and total Dashasshould be known accordingly. Among all the systems of Ayurdaya, Ashtak
Varg is the best one. The longevity should be evaluated, through Ashtak
Varg system, when Chandra is in Kendr and yuti with a Grah, while Karma(10th house)Bhava has both benefics and malefics in it. The benefic dots inthe seven Ashtak Vargas (i.e. considering the Grahas from Surya to Sani)
should be added Rasi wise to get the Sarvashtak Varg figures and then only
trinal reductions and Ekadhipathya reductions should be made. If any Rasi
has more than 12 bindus, then retain only 12. All the Rasis should be
reduced to such process. Notes: When the Sarvashtak Varg is subjected towhat is called Mandala Shodhana, as explained in this Sloka, we getcorrected Sarvashtak Varg Kundali. The said figures (after reductions) should
be multiplied by the Rasi multipliers and Grah multipliers (as explained in 38
to 40½ supra) and the total should be multiplied by 7 and divided by 27. The
quotient will give longevity in years. Should the quotient cross 100, expunge
the multiples of 100 and, if the native is of long life (as per the suggestionsof horoscope), then retain only 100. The figure should be then multiplied by
324 and divided by 365. The rectified longevity of all the Grahas should becollected together. The contribution of each Grah is arrived at, as under: The
Dasha periods worked out, as per Bhinnashtak Varg method should be
added together and converted into Ghaties. This figure is to be kept, asdivisor. The Ashtak Varg Ghatis should be multiplied by various Bhinnashtak
Varg Dasha figures and divided by the divisor referred to above. The
quotient indicates the years contributed. The days, months and years should
be computed, as above. Thus, exact periods of longevity contributed by each
Grah should be calculated. The method of the calculations af Dasha periods,
contributed by each Grah through Ashtak Varg has already been explained.
When the Lagna is strong, the years contributed by Lagna is equal to thefigures signified by Lagna Rasi. The years contributed by Lagna should beknown only after ascertaining by both the methods. The Ashtak Varg Dasha
system is found acceptable to all. Should there be any problem in working
out Dasha periods due to conjunction of Grahas, then a different method
may be adopted. The Grah’s exaltation, or depression should be made use of
to find out Dasha periods. If the Grahas occupy inimical, or depression Rasis,
Yavana’s school of thought should be followed to calculate the contributionof the Grahas. Should Chandra be yuti with another Grah and be in a Kendr,
while all other Grahas are out of Kendras, then according to Manitha, theSamudayashta Varg system is to be resorted to. Should all Grahas be in one
Bhava other than a Kendr, then the effects of Dasha arising out of Ayurdaya
contributions cannot be estimated at all. If a person born is of short life, orlong life (unduly long life ?), the longevity cannot be determined through themethod of Dasha periods of the Grahas. Malefics in Ari,Aayur (8th house)andVyaya (12th house) Bhava will make one short lived. Benefics in the said
Bhavas will give long life. Middle life should be predicted, if there is a mix ofgood and bad Grahas in these Bhavas. Thus ends the 7th Chapter. entitled“Ayurdayadhya in Horashara, of Prithuyasas, son of Varah Mihira

Chapter - 8.

DashaPhal Nirupana
The Dasha of the strongest comes first among Lagna, Surya and Chandra.
Then comes the Dasha of the Grah, that is angular, while the third Dasha isof that, which is non-angular. Should all the three be of equal strength, thenthe order is based on larger number of years contributed. Should even theyears be not different, then the one rises after next conjunction will be
predominant. Finally, if these risings are similar, then the Dasha of the one,that has risen first will lead the scheme. Based on the strength of the above
mentioned trinity, the three various stages of life will be effective in order.
The strength, or otherwise of these three will decide the effects of the threestages of life. Should the dispositor of Chandra be exalted, in a friend’s
Bhava, in his own Varg/Rasi and have no Drishti of malefics, then she will
powerfully reveal the qualities of Lagna’s lord and prove auspicious to thenative from the very birth. Should all the benefics be in Sahaj, Shatru (6thhouse) and Labha (11th house) Bhava, the subject will be happy in his earlypart of life. Malefics in these Bhavas will give issues in the second part ofone’s life. Should the Dasha of Lagna be not open at birth, then some other
Dasha may occur. However, some do not subscribe to this viewpoint. The
right way should be conceived per mercy of the preceptor. The Dasha of a
Grah leaving its exaltation Rasi is called Avarohini Dasha and the goodresults gradually diminish. Similarly, when a Grah is approaching its

exaltation Rasi, its Dasha is called “Arohini” and it will give full effects. As
regards the Dasha of a Grah in exaltation, friend’s Rasi, or own Rasi, such
Amsh, its debilitation, or inimical Rasi, or, when a Grah is eclipsed, it will givemixed effects and prove auspicious in the second half. Surya gives vitality to
the Dasha effects, while Chandra regains the same. All other Grahas are
known, as starry Grahas and remain under the influence of Surya andChandra. In the system of Nisargika Dasha, the Dashas of Grahas follow, as
under: Chandra, Kuja, Budha, Sukra, Guru, Surya and Sani and these proveauspicious in their turns. Though a Grah may be in evil Rasi, or evil Amsh, or
eclipsed by Surya, he will yield good results, if he has potency to bestow. If
he is in enemy’s Bhava, or Amsh, he will under the circumstances, yield
kingdom. Notes: “Nisarga” means bestowing, or granting and hence a liberaltranslation, as above is made. It has also been translated, as Naisargika
Dasha elsewhere. The reader is the best judge. The Grah placed in the Hora,or Navamsh of Surya will give full effects, while the one in Chandra’s
Navamsh, or Hora, it is only in a pipe dream, that the results mature. Notes:
Refer to Brihat Jataka, CHAPTER XXI, Slokas 4 and 5. Malefic in solar Horas in
odd Rasis make one famous, engaged in big undertaking, powerful, wealthy
and bright. Similarly benefics in lunar Horas in even Rasi make the person
mild in disposition, brilliant in form, happy, lucky, intelligent and sweet
spoken. If malefics are in lunar Horas in odd Rasis, or benefics in solar Horasin even Rasis, the native is devoid of the respective effects. The Dasha of a
Grah in Lagna, exaltation Bhava, own Rasi, or own Dreshkan will be fully
beneficial. The effects of such a Grah placed in any Navamsh, as above will
only be mixed. If at the start of a Dasha, Chandra is posited in Karkataka, theperson will be harmed by a lady and kill cattle. In the Bhava of Kuja, he will
kill the landlord. Notes: The details to work out the starting movements of
Dasha, or Bhukti are elaborately dealt with in the notes under Sloka 18 of
this CHAPTER. Should Chandra (at the time of a commencement of a Dasha)
be in a Rasi owned by Budha, learning, proficiency in Shastras and making
new acquaintances are indicated. If it is Guru’s Rasi, one begets comforts,
residence and respect. In the Bhava of Sukra, Chandra gives (at the time ofcommencement of a Dasha) enjoyment of food and drink galore, comforts
and destruction too. Should Sani be the owner of such a Bhava, the person
derives pleasure through the woman he married and does menial acts.
If Chandra (at the time of commencement of a Dasha) be in Shimha, thenative lives in impeccable forests, feels inclined to torture others and quarrel
with wife and son. At the commencement of a Dasha, if the Dasha lord is in afriendly Bhava, or exalted, or in an Upachaya Bhava, in a Kon, or in Kalatra(7th house) Bhava, there will be generally good results. If Chandra is inadverse Bhava (at the commencement of a Dasha) the lord of the Dasha,
though placed in exaltation (in the natal horoscope) will not give goodeffects. Authors, like Manitha, Keshava Daivagna, Mahadeva etc., suggest,that Chandra’s good position at the moment of the starting of a Dasha isnecessary, in order that the Dasha Lord, Bhukti Lord etc. bestow goodresults. This is in spite of the fact, that the Grah concerned in the natus may
not be that good. Conversely, if Chandra is not well placed at Dasha
Prarambha Kala, or Bhukti Prarambha Kala (i.e. commencement of Dasha, or
Bhukti), with well placed Dasha·Lord/Bhukti·Lord with reference to thenativity, only adverse results will be felt. Keeping this in mind, Prithu Yasas
also suggests, that Chandra should be well placed at the commencement ofa Dasha period. Unfortunately, direct and sufficient stress is not made in thiswork on Udu Dasha, or Vimshottari Dasha, as the CHAPTER concerned has
only a couple of Slokas and is placed at the end of the work. However,Mantreswara attaches more and due significance to Udu Dasha and places
the particular CHAPTER at the head of the various Dashas in his Phala
Deepika. Does Prithu Yasas also feel otherwise, that Udu Dasha is the mostreliable, vide CHAPTER31, Sloka 11? As Udu Dasha is found more useful andis very popular, we ought to know the mechanism of Dasha bhuktis and themethod of finding out Dasha/Bhukti Prarambha Kala. After finding out theexact moment, when a Dasha, or Bhukti starts, a chart mapping the Grahasshould be erected, which should be read with the natus to get more
informative clues. Hence, I explain the same in this CHAPTER itself, so thatthe reader can couple it with instructions from all other sources. Without
knowing commencing time of a period, one cannot arrive at exact results.
Only after analysis of the said rules, a wise person should predict good, or
bad results. Thus ends the 8th CHAPTER called Dasha Phala Nirupana in
Horashara of Prithuyasas, son of Varah Mihira.

Chapter - 9.

Surya’s Dasha or ravi mahadasa
During the period of Surya, the person lives in foreign places, moves inforests and mountains and fortresses. Wealth will be obtained through thesources of Brahmins, Gods, fire, kings, Shastras and medicines. The subject
becomes proficient in pronouncing Mantras, expert in obstruction, a king andheads an army. He will be intent upon doing famous deeds, remains
intelligent, has clear speech and is undesirable. (“anishta” also means
unlucky). He becomes a killer of animals, snakes etc. The Dasha will deprive
him of his wife, son and place of dwelling. He is fickleminded and will becontracting debts; rash, eye disease and disorders of abdomen, teeth andears are indicated. Danger from the king and thieves, enmity with relatives,
destruction of people of one’s own sect and of wealth are the results of the
Dasha of Surya. The consequences out of Surya occupying various Rasis are
explained below in the context of his Dasha. Should Surya be exalted, insuch Dasha, the person becomes very courageous, intent upon doing suchdeeds, as attributed to his birth (i.e. suitable to his own religion), will be
troubled by king’s men, inherits property from father and becomes popularin the country. When Surya has departed from his exaltation, in such Dasha,
he will cause abdominal disorders, diseases in head, enmity with one’s own
people and danger from quadrupeds. Notes: “Uchchatikranta” has beeninterpreted, as above because the author has specifically covered all theRasis. “Neechatikranta” has been interpreted as “departed from the Rasi offall” in Sloka 13 of this CHAPTER. We may take them, as different from deep
exaltation and deep fall, respectively. When Surya is in Vushabha, his Dasha
will deprive the native of agriculture, cattle, son and wife. It gives trouble tothe physical heart, reproductive organs and eyes. Terms with relatives will
be strained. In any case, one’s prestige will not be affected in such Dasha.
Surya in Midhuna in his Dasha will confer deep interest in Shastras, arts,
poetry and sculpture. The subject will be blessed with agriculture, cattle,
money and grains and wealth through his cousins. When Surya occupies
Karkataka, his Dasha will bring about fame and royal money. He will bedefeated by women. feeding himself on the wind, i.e. fasting, separated fromfather and relatives and be sharp in speeCHAPTER When Surya is in Shimha,
his own Rasi, this gives in his Dasha all kinds of wealth and equals the
subject to a king. The subject lives in forts and forests, does agriculture, lives
with children and wife and earns fame in abundance. The Dasha of Surya in
Kanya gives income through cattle, Brahmins and Gods. Female issues areindicated. The subject becomes world famous. Notes: Female issues are
specifically noted here, because the Rasi Kanya is feminine. Should Surya bein his extreme debilitation, his Dasha will bring about destruction inagriculture, issues, friends, wealth and wife. The subject will go to foreigncountries. Fear from thieves and fire are also indicated. The Dasha of Surya,
that has departed from his fall, gives wealth from kings and comforts there
of. Grief caused out of woman’s (wife’s) enmity and acquisition of wealth bycheating others will also follow. If Surya is in Vruchika, in such Dasha, there
will be listlessness (in all affairs), danger from poison. water and weapons

and restriction (inaccessibility) to reach one’s parents. Should Surya be in
Dhanu, such Dasha begets pleasure from one’s children and wife and gives
plenty of money. The subject is worshipped by Brahmins and kings and ishappy through Shastras, Vedas, music and musical instruments.
The Dasha of Surya in Makara will make the person engaged in other’s work,
deprived of one’s money and children and cause misery through wives fault(or bad luck). The person suffers from jaundice and loses a limb. Notes: The
loss of a limb will correspond to the one indicated by Makara with reference
to the natal Lagna. For example:, if Lagna is Dhanu, the second Rasi
indicates face, eyes etc. Heart diseases and loss of children will be causedby Surya in Kumbha, when his Dasha operates. The native will also be a talebearer, eater of other’s foods and be hated by his wife and relatives. If Suryais posited in Meena, his Dasha will give respect, money and comfort, throughone’s wife’s affection. The native will suffer from remittent fever, will always
think of children and live, like a king. The Dasha of Surya inAayur (8thhouse)Bhava, though in exaltation, will only increase afflictions. Surya in
Shatru (6th house) Bhava will give in his Dasha ulcer, or wounds and nobenefits through parents. Notes: The exaltation inAayur (8th house)Bhava
for Surya occurs, only when Kanya ascends. For Kanya, Surya is the lord of
Vyaya (12th house) Bhava and his exaltation will increase his malefic
tendencies. During the opening Dasha for a man, the good, or bad results
should be predicted (as it is). If, however, there are combinations indicativeof his death, the results for the Dasha will not come to pass. The results forthe Dasha are subject to variation because of the malefic deeds of parents. It

is only after careful evaluation of all the Yogas, should any predictions begiven. If the native’s Surya is unfavourable to the parents the Dasha of Surya
will cause paralysis to the native. Similarly with Lagna, when unfavourable tothe parents, grief is caused to the native in Lagna Dasha. Chandra, when
unfavourable to the parents will obstruct the native’s learning in Chandra’s
Dasha. This is true, only when any of the said Dashas is the first one to thenative. Notes: Take the case of a Kumbha Lagna native, who has his Surya infall in Bhagya (9th house) Bhava. This is unfavourable to the father. Such
Dasha of Surya, according to this Sloka, will cause paralysis to the native. Or
a Shimha native with Chandra in Matru (4th house) Bhava is adverse to hismother. Such Chandra’s Dasha will cause hindrance to the native’s
education. Or one of the parents with Tula Lagna, while the son has Vruchika
ascending are mutually incompatible. And such Lagna will cause grief. In any
case, all the conditions in the Kundali should be taken into consideration
before asserting any results. Thus ends the 9th Chapter. entitled “Surya’s
Dasha” in Horashara of Prithuyasas, son of Varah Mihira.

CHAPTER 10.

Chandra’s Dasha and its Effects
Sage Manitha and others have normally classified the Dasha of Chandra insix categories. It is called (Arohini) (increasing), when Chandra is proceedingfrom the first day of the bright half. It is Avarohini (or decreasing), when the
period of the second day of the dark half through New Chandra prevails.
Again it is Arohini, when the birth takes place, if the waves of the ocean arerising. Should the waves be depressed at the time of birth, such Chandra’s
Dasha is Avarohini. It is also called Arohini, when Chandra has left his
debilitation Rasi. Should Chandra be departing from his exaltation Rasi, it iscalled Avarohini Dasha. The ancient people have shown three kinds ofdifference between Arohini and Avarohini. Notes: The three kinds each of
Avarohini are already explained, from Slokas 1 to 4. Simultaneously, thethree kinds of Aroha Dashas are also explained. Thus, six categories are
made for Chandra’s Dasha. The three Aroha Dashas will bring about allround success. The person will become famous in the entire world. The threekinds of Avaroha Dashas will only cause destruction. When Chandra has
minimum strength, while all the Grahas are in lunar half of the Rasis (thoughmalefics in nature) good results should be predicted. Surya in such a
condition will prove auspicious. Chandra’s Dasha will make one a king’s
minister and acceptable to the king. He will be highly respected and will
acquire money through Gods, Brahmins and Mantras. He will be modest andbecome expert in arts. The native will acquire good and fragrant flowers,
fruits and trees (or fruit yielding trees), become famous, be very valorous,
will be on move at all times and will acquire wife and children. He will be
intelligent and wealthy. He will worship Gods and Brahmins, help others andhave good mentally. He will be expert in dance and other arts. He will bephlegmatic and windy in constitution. The subject will have physicalstrength, will be hated by his relatives, sleepy, lazy, intoxicated and without
vigour. The foregoing are the results for Chandra’s position in various Rasis(in her Dasha). The Dasha of Chandra in Mesha will give gains of wife andchildren. The native is intent on serving in foreign countries. Loss of brother,acquisition of money through fair means and disorder of head are also
indicated. If Chandra is exalted, such Chandra’s Dasha leads to acquiring a
kingdom. The subject will have sons, diamonds and be controlled be wife (orwomen). He will also possess elephants, horses and cows. Should Chandra
be in Multrikon portion, the native in such Dasha lives in foreign countries,
gets money through agriculture, or sales, hates his relatives and suffers from
diseases arising out of phlegmatic and windy defects. If Chandra is in the
middle area of Vushabha, in such Dasha, highest happiness and lot of wealthwill obtain. The native will be among Brahmins, Gods and ministers and be
liked by his wife. In the first half of the Dasha, death of mother will takeplace and the native will indulge in sins. Should Chandra be in Vushabha, inthe second half of the Dasha, death of the father will take place. In the
Dasha of Chandra in Midhuna, the person will be engaged in pleasing
Brahmins and Gods, will be intelligent, will acquire money, clothes andenjoyments. He will move from one place to the other. Should Chandra be inKarkataka, in her Dasha, the native will earn through lands, water,
agriculture, cows and grains. He will become well versed in Jyotish, will sufferfrom diseases in rectum and will roam in forests, hills and forts. When
Chandra is in Shimha, in such Dasha, the native will acquire knowledge andmoney. His desires will be fulfilled. He will be considered superior among his
men and be intelligent. He will have loss of limbs and will not acquire many
children. He will be fortunate. Notes: Shimha being a dry Rasi, the progeny islimited, depending on other conditions. In Chandra’s Dasha, when she is in
Kanya, the native goes to foreign countries. He acquires other women (orgains through other women) and he will become expert in literature and arts.
He will achieve his objects and have little money. When Chandra is in Tula,
her Dasha will cause afflictions through wife, or women and loss of self
respect. There will be obstructions to his enthusiasm and he will become
fickleminded. He will suffer from poverty and grief.
Should Chandra be in her debilitation Rasi, she may cause death in her
Dasha, or various kinds of illness. The subject may also lose his wife. His
enthusiasm will be broken and he will regret for his own thoughts. When
Chandra has just left her debilitation point, in such Dasha, the native will lorda woman, who has limited wealth. He will get money from sales andpurchase. He will suffer from diseases related to private parts. He will be
attacked by paralysis. In the Dasha of Chandra in Dhanu, the subject lords
over elephants and horses and acquires many dwelling places. Destruction
to ancestral property will come to pass. The subject will be happy in regard
to his sons and become very riCHAPTER Chandra’s Dasha, when she is inMakara, will make the native jealous, poor, live in a dancer’s house and will
deprive of wife and land. The native will become learned in Vedic Science,but he will not have money and children. In the Dasha of Chandra placed in
Kumbha, one will resort to menial professions, incur lot of debts, befickleminded and contact a women of bad character. He will suffer from
diseases in anus and stomaCHAPTER When Chandra is in Vargothamamsh,she, in her Dasha, will cause enmity with a mighty person and loss. The
native will suffer from diseases relating to teeth, eyes and ears. He will bedeserted

by

his

sons

and

wife.

Notes:

In

the

above

Sloka,

theVargothamamsh refers to Chandra in Kumbha Rasi and Navamsh because
after dealing with Meena Rasi, Vargothamamsh in Meena is referred to in
Slokas 27 and 28 infra. In the Dasha of Chandra in Meena, the native will
enjoy money through products of river and sea. He will be always on themove and will be intelligent. He will have cows and buffaloes and be in thecompany of his wife and children. He will conquer his enemies. Should
Chandra be in Vargothamamsh in Meena, in such Dasha, the subject will
gather treasures and have comforts. He will obtain daughters and get somelimbs damaged and lose his parents in childhood. Notes: The treasures may
be specifically hidden under water, as the Rasi Meena is a watery Rasi.
Should the Dasha occur in one’s childhood, he will lose his parents. Meena isa feminine Rasi and hence stress on female issues is made. For Vruchika
Lagna natives, more daughters are possible depending upon the conditionsin the Kundali. In the Dasha of Chandra, who is in Vargothamamsh, thedesires relating to the previous Rasi will duly come to mature. The subject
will be chief of his men, intelligent, strong, virtuous and very learned. Notes:

Suppose Chandra is Vargothamamsh in Vruchika, then the objects indicatedby Tula, which is the previous Rasi, will mature. So the subject will become amerchant, poet etc., as indicated by Tula. This is a very important clue andshould be made best use of wisely. Should Chandra be full and in Vyaya(12th house) Bhava, in her Dasha, money will be acquired in all ways. If,
however, she be waning inimically placed, or debilitated, the results
mentioned will decrease every moment. Notes: Even though in Vyaya (12thhouse) Bhava, if Chandra is full, the effects are good. Should she be inwaning state, or placed in inimical Bhava, or in fall, the results mentioned
will mature in a little way. These two rules can be applied to not only
Chandra’s Dasha, but to general predictive purpose. Should Chandra bewaning and inAayur (8th house)Bhava, in such Dasha, the native will be
troubled with diseases. etc. Due to the lapses of his wife (or women), he will
face absolute penury. In the period of Chandra in fall inAayur (8thhouse)Bhava, the subject will die, or frequently be sick. Should Chandra, as
above be yuti with malefics, the subject will die, or be expelled from his
caste. Should Chandra be combust, in such Dasha, the subject is deprived ofhis kingdom (or expelled from his country), faces destruction and issubjected to grief. He suffers from diseases, like jaundice and is subject todanger from water. If the sixth Dasha belongs to waning (weak) Chandra, thesubject destroys his own people. Should the said Chandra be, however, full,the person will get wealth only. Notes: As per Sloka, the sixth Dasha lordedby Chandra, who is full, will lead only to financial upliftment and nothingelse, note the word Kevala in the text. Should Chandra occupy Lagna, in her
Dasha, the person acquires kingdom. In Karma (10th house)Bhava, theperson is blessed with daughters and wealth. These are the results ofChandra’s Dasha. Same effects will be revealed, when she is in several
Amshas. Thus ends the 10th Chapter. entitled “Chandra’s Dasha and its
Effects” in Horashara of Prithuyasas, son of Varah Mihira.

Chapter- 11.

Kuja’s Dasha and its Effects
Grahas placed in the first six Rasis, counted from Surya, keep their faces
downwards whilst those in the remaining six Rasis keep their faces upwards.
The latter are capable of yielding good results. The Dasha of Kuja will yield
results in a medium way, as though in exaltation, notwithstanding him
having his face downwards, or upwards, or his being in retrograde motion, orAnuvakr (progressive). Results should be predicted after knowing whether
Grah is Vakr, or Anuvakr. For the five Grahas from Kuja to Sani (i.e. thestarry Grahas) such evaluations should be made. In the Dasha of Kuja, theearning will be through fire, lands, conveyances, medicines, indulging in lies,
cheating and carrying out various cruel activities. The person will suffer frombilious diseases, bloody defects and fever. He will serve a mean lady and bedeserted by his sons, wife, relatives and preceptors. He will have his eyes on
the wealth of others. If Kuja is in his Multrikon Bhava, in his Dasha, thenative will maintain to be in his caste and will acquire wife, children andwealth. He will become valorous, fond of sexual acts and intelligent. When
Kuja occupies Mesha, in his Dasha, the native will become famous andenthusiastic. He will suffer from troubles caused out of bile, will face risk ofthefts and will be subjected to much mental anguish. In the Dasha of Kuja
occupying Vushabha, one will lose his position, will contract diseases, griefand be fond of talking. He will concentrate on other’s money and will havescant regards for preceptor and Gods. In the Dasha of Kuja in Midhuna one
will live in foreign countries, or cities, will be very libidinous, will hate his own
relatives, will be subjected to much mental strain and will have windy
complaints. In the Dasha of Karkataka, the person will gain from water,
gardens and fire. He will be virtuous, deprived of wife, son and relatives andhe will lose his limbs and will cheat the public. When Kuja emerges from his
depression region (in Karkataka) in such Dasha, the person will become
famous for his singular virtues. He will be strong and chief against his
enemies. He will suffer from diseases in the anus. He will enjoy the wealth ofelephants and horses. In the Dasha of Kuja posited in Shimha, one will
become leader of masses and one will be enthusiastic. One will be deprivedof sons, wife and wealth and one will be troubled by weapons and fire. In the
Dasha of Kuja in Kanya, the native gets position, money and comforts. He
will be an expert in organizing yagya’s etc. He will be squint eyed; he will
possess lands, wife and children. In the Dasha of Kuja posited in Tula, onewill become expert in knowing all facts and philosophies. He will get wealthand grains from agriculture and he will hate his friends. He will be killed bypoison, fire, or weapons. When the Dasha of Kuja posited in Dhanu starts,
the person gets wealth through Brahmins, Gods, kings etc. He does undo
things, promotes quarrels and enjoys great respect. In the Dasha of Kuja,
occupying his deep exaltation area, the native commands comforts throughvehicles, kingdom and diamonds etc. His combat is not controllable (i.e. hiseagerness of purpose will be forceful, like that of a warrior) and he will bechief of his folk.

If the Dasha of Kuja, who has departed his deep exaltation zone and be in
Makara, progresses, the subject will make serious efforts to gather wealthand he will have troubles from reptiles, animals and weapons. He will help
the downtrodden and will keep them happy. When the Dasha of Kuja positedin Kumbha rules, the subject will forsake his religious conduct, he will be
proud, be subjected to misery caused due to penury, he will take to badways and also lose his issues. Should Kuja be in Meena, in such Dasha, thenative will be sick, lose children and he will be troubled by heavy
expenditure. He will fall into debts, live in foreign places and he will beafflicted by wounds etc. When Kuja occupies the same Rasi and Navamsh,
the native will become world famous. The results of the Bhava, as occupied
by Kuja will be doubly felt. He will be a noted person in the army andbecome strong. Kuja, if in debilitation Amsh, makes the native in his Dasha
wander and unhappy. The good results, that are likely to mature will beburnt. The person will give up good things and run after bad ones. In the
Dasha of combust Kuja one will be worried with all sorts of troubles and will
be intent on destruction. Should Kuja be otherwise (i.e. not eclipsed, notfallen etc.) or, if Kuja is placed in Bhavas relating to good Yogas, the effectsof the concerned Rasi will come to pass. Should Kuja be inAayur (8thhouse)Bhava, there will be misconception with one’s enemies, death andlitigations. All kinds of hindrances will occur for the sake of relatives, one’s
prestige will be at stake. In the Dasha of Kuja facing upwards, posited in
exaltation, or in Karm, or in Labha (11th house) Bhava, the native acquires
kingdom. He will gain over his enemies, he will have many conveyances,army (or followers) conquering neighbouring kingdoms and he will enjoy

wealth. Thus ends the 11th Chapter. entitled “Kuja’s Dasha and its Effects”
in Horashara of Prithuyasas, son of Varah Mihira.

Chapter- 12.

The Effects of Budha Dasha
In the Dasha of Budha, one will distribute his knowledge (i.e. be engaged inteaching etc.), one will be with relatives, earn wealth through agriculture,yagya’s etc. and one will do his own professing (befitting his birth). He will
be an expert sculpture and will master other allied arts and will know musicand enjoy vocal and instrumental music. He will acquire all domestic vessels(i.e. he will be well-equiped), conscientious and be an enthusiastic speaker.
He will love his partner, be modest, learned, acceptable to his preceptors
and he will suffer only to small extent from diseases. He will be amidst his
relatives and friends and be prone to danger from weapons and the like. He
will be fortunate, he will not have wealth amassed, he will be troubled bywind, phlegm and bile and he will be distressed. Following verses explain the
results of Budha Dasha with specific reference to individual Rasi and Amsh,
as described by the masters of the yester years. Should the Dasha of Budha,
who is in Mesha be in progress, the native will have enthusiasm towards
science, be intelligent, valorous, indulge in lies, have no wealth, but have an
eye on other’s money. When Budha is in Vushabha, in such Dasha, theperson will prove unfavourable to his mother (or he will prove unlucky to hismother). He will enjoy wealth and fame. He will also incur debts for his
relatives, he will have an ill-disposed wife and children and he will sufferfrom throat diseases. Should Budha be in Midhuna, in his Dasha, the person

acquires many kinds of wealth and enjoys various pleasures. He will have
many children and wives. He will have two mothers, be dear to his cousins
and intelligent. The person will be troubled by his relatives, keen to live in
distant countries and will have less comforts. He will acquire money throughpoetry and arts. These are the results for Budha Dasha, when the Grah is in
Karkataka. When Budha is in Shimha and his Dasha is in progress, theperson will be deprived of wisdom and wealth, will have no pleasure throughhis brothers and relatives, he will hate women (or wife), but he will be acelebrated person among the public. During the Dasha of Budha, who is inexaltation, one will acquire wisdom and wealth. He will become a writer andhe will be interested in poetry. He will know politics and overcome his foes.
In the Dasha of Budha, who is in a Multrikon Bhava, one will be famous andbe interested in living in foreign countries and will acquire wealth by virtue
and vigour. When Budha is in his own Rasi, or Navamsh, the subject will
become defective of a limb, he will have enmity with his men and he will be
deprived of pleasures, cattle and wealth. In the Dasha of Budha, who is inTula, the native will become a good speaker and will develop deformity ofthe eyes. He will not be peaceful. He will become an expert in sculpture etc.
His means of livelihood will be trading, or marketing. He will be put to griefby elephants and horses.
When Budha is in Vruchika, in such Dasha, the subject will be ready toaccept whatever will be given (or donated) and will be pleased even with an
iota. He will develop illicit relationship with an domestic servant. He will havetroubles in this household and he will suffer from penury. In the Dasha ofBudha in Dhanu, the subject will become leader of a group and Minister. He
will acquire two names, i.e. titles etc. He will gather through agriculture,
cattle and grains. Should Budha be in Makara, the native will in such Dasha
incur debts, be inclined to do other’s work (i.e. at the disposal of others), livein other countries, be on the move, be in the company of mean people, be in
the grip of illusions and have physical pains. When Budha is in Kumbha, insuch Dasha, the brilliance of the native will be affected and he will have
limited food. He will be penniless and he will be put to grief by his relatives.
He will have a wicked wife (or he may be head of a band of mean women)
and he will live in distant places. In the Dasha of Budha in Meena, the native
will widely master the meanings of the Ved, he will be inclined to give
donations and gifts and he will be chief of men and be dear to them. When
Budha is in his Neech Rasi, in such Dasha, one will have mental agitation
and will be deprived of his vitality and relatives. He will earn his bread byhusbandry, he will live a trifling life, he will be afflicted by diseases and hewill live in other’s abodes. Should Budha be in fall in the 8th Rasi, in such
Dasha, one will be troubled by poison, weapons and quadrupeds. He will be
intent on causing harm to the public at all times and doing vicious deeds andhe will have little vitality. In the Dasha of the combust Budha one will give up
his landed property, be subjected to mental depression, differ from jaundice,cough etc. and one will destroy his wealth. Should Budha be in his
Vargothama position there will be both auspicious and inauspicious events
These effects may become two, or three folds. Always there will be a mixtureof good and bad. In the Dasha of Budha, which is in Karm, or in Labh, or in
Matru (4th house) Bhava, the results will be of mixed nature. The native will

get the leadership over his folk men. He will possess knowledge, comforts,
wealth etc. The Dasha of Budha (notwithstanding his placement) willproduce mixed results. Thus ends the 12th Chapter. entitled “The Effects of
Budha Dasha” in Horashara, the work of Prithuyasas, son of Varah Mihira.

Chapter- 13.

The Effects of Guru Dasha
In the Dasha of Guru one will be engaged in widely knowing the meanings ofthe four Vedas; one will be intent upon fulfilling the four Purusharthas (i.e.
Dharm, Arth, Kama, Moksh), one will be the chief of men and one will be
extremely intelligent. During Guru Dasha, one will earn through education,
worship of Gods, medicines and performing of yagya’s. Due to the effect ofhis birth, he will be blessed with the mercy of the king. He will acquire horses
and other conveyances, lands, clothes, wife and children; he will be in thecompany of good men, chief in his caste and he will get royal status. He willminutely think before acting; he will be capable of knowing the past, present
and future; he will be apt in doing wise acts and will suffer from diseases ofthe spleen, abscess etc. and also disease relating to the upper limbs of the
body. The foregoing results apply to Guru’s Dasha relating to his position invarious Rasis. Over and above, one should predict the results after assessing
individual Rasi positions of Guru. When Guru is in Mesha, in such Dasha, onewill lead a group of men, be wise, a king and one will have plenty of money.
Should Guru be in Vushabha, in such Dasha, the native will be troubled byhis enemies and will suffer a lot of grief. He will live in countries other thanhis own and his earnings will be by means of little enthusiasm. When Guru isin Midhuna in his Dasha, one will hate women, be wealthy and live throughagriculture. He will hate his own relatives and will prove and evil to hismother. He will also become disabled in regard to some limb. In the Dasha ofthe exalted Guru, the native will undertake a profession suitable to his birth;
he will be endowed with kingdom, comforts and pleasure in an increasingmanner and he will have a spotless name. He will also be wealthy. In the
Dasha of Guru, that has crossed his exaltation zone (i.e. in Karkataka itself),
the native will always roam; he will have a wicked wife, his parents will be
subjected to grief and the native will sell away all his ancestral properties.
Should the Dasha of Guru, who is in Shimha, be ruling, the native will
become a religious head and he will acquire wealth through the sovereign.
Due to his singular qualities, he will get cattle, sons, wife etc. During the
Dasha of Guru in Kanya, there will be money through the king as well, as
one’s own wife. He will have quarrels with Sudras (the fourth caste) etc. andhe will be displaced. He will earn through cattle and increase his wealth. He
will have education, clothes and conveyances. In the Dasha of Guru in Tula,
one’s enthusiasm will be reduced; he will destroy his own wife and children(i.e. he may not protect his wife and children); he will have severe ulcer andday by day his eating will dwindle. During the Dasha of Guru in Vruchika one
will be engaged in divine work; one will be wandering, enthusiastic, indebted
in several ways and one will be interested in public and will be principled.
Should the Dasha of Guru place in its Multrikon Rasi be in progress, one will
be important in the public, a wise minister, a ruler of an area and acquire
wealth through women and be happy. Should the Dasha of Guru posited in
Dhanu be ruling, one will get money through travels, be happy and be
engaged in yagya’s; one will possess cows and one will gather money fromhusbandry. In the Dasha of Guru in his (deep) debilitation zone, one will begrieved of his relatives, or vice versa, one will do other’s jobs, suffer frompoverty and from diseases relating to belly, ears and private parts. When the
Dasha of Guru in Makara is in progress one will live in forests and gain
through hunters. He will also live by agriculture and cheat Brahmins. During
the Dasha of Guru in Kumbha, the native will earn money by his own nameand valour; he will be tale-teller, will live by mean professions, will hate his
people and will incur loss of wealth. During the Dasha of Guru posited in
Meena, one will be principal among his men, will earn through education andreligious discourses; he will be liked by women and be humble. During the
Dasha of Guru in Vargothama Navamsh, one will be worshipped by the
public, acquire plenty of wealth and live in the company, or his wife andsons. He will have an emaciated physique. In the Dasha of combust Guru,
grief and happiness will be equal. When the Grah in question is in fall, or isplaced in inimical Rasis, one will, in such Dasha, lose children, wife andwealth and suffer from many diseases. Thus ends the 13th CHAPTER entitled“The Effects of Guru Dasha” in Horashara of Prithuyasas, son of Varah
Mihira.

Chapter - 14.

The Effects of Sukra Dasha
Now, the results of Sukra Dasha, when the Grah is occupying anyone of thevarious Rasis. The person will, in the Dasha of Sukra, acquire wife,
ornaments, clothes, happiness, pleasure, respect, honour and wealth. He will
become expert in the science dealing with sex, many kinds of learning andhe will be very intelligent. He will be adept in dancing and singing, courteousin nature and disposed to poor feeding. He will be capable of buying andselling and have cows. He will have many wives, sons and wealth; he will
enjoy ancestral property and become famous for his virtues. He will keep
engaged in his work. He will be disposed to diseases arising our of windy,phlegmatic and bilious shortfalls. He will derive great worries our of his
association with his brother’s son. He will have enmity with mean people andbe pitiable because of his departure from the right path. Now, the effects of
the Dasha of Sukra posited in Mesha in each Rasi are described below. The
auspicious results should be mentioned only after knowing whether theRasis/Navamshas are inimical, or fallen. When the Dasha of Sukra posited in
Mesha is in progress, one will derive pleasure from his wife (or women). He
will lose money and honour. He will be on the move, intolerant, live with little
means, be of lordly nature and a favourite of a princess. The person, who
has the Dasha of Sukra posited in Vushabha, will be engaged in husbandry,
possess cattle and wife and be intelligent. He will be versed in manyShastras (Vedic sciences) and a donor to good causes. He will get female
issues and he will be favoured by the king. In the Dasha of Sukra, who isposited in Midhuna, one will be busy with many activities in surprising tales
and very enthusiastic. He will be interested in surprising tales and living
abroad. He will be wealthy. During the Dasha of Sukra in Karkataka, thesubject will be engaged in his work; he will have two wives, be virtuous andhe will have many kinds of living. When Sukra is in Shimha, in such Dasha,
one will acquire wealth through a distinguished woman and one will aim atothers’ money. He will be intelligent, have limited issues and his cattle will
be destroyed. Should Sukra be in Kanya, in such Dasha, one will not havehappiness in pursuing his ancestral professions and his enthusiasm willdiminish. He will be fickle-minded, intent on living abroad and he will begiven up his wife. During the Dasha of Vargothama Sukra, one will be
troubled by kings and thieves. He will be unhealthy and weak. His food willbe by begging and he will be roaming. In the Dasha of Sukra in Tula, thenative will acquire a name of high order. He will gain through agriculture,
cattle, grains etc. and wealth from the wise. In the Dasha of Sukra posited in
Vruchika, the subject will be wandering, uttering too much, interested inother’s work; he will promote disputes and incur debts in large scale. When
Sukra is in Dhanu, in such Dasha, the native will eradicate his enemies,
become the chief among his caste men and will be respected. He will be an
adept poet, dear to the sovereign and he will be happy with his wife andsons. When the Dasha of Sukra posited in Makara opens, one will have theforbearance to face any grief; one will be happy and overcome his enemies.
He will be disposed primarily to windy and phlegmatic bodily temperaments;

he will have a wicked wife and will have a condemned family. During the
Dasha of Sukra posited in Kumbha, one will be excited, sick, addicted toother women, will break his religious discipline, will have mean habits andtake to mean deeds. During the Dasha of Sukra in Meena, one will become aprincipal person in his dynasty, earn wisdom, become a king and be wealthy.
He will acquire money through agriculture. He will possess pleasing physiqueand will come to prominence. During the Dasha of Sukra, who is Vargothama
in Meena, one will possess self-respect, suffer from sickness and establish
irrigation facilities for the public. Should Sukra be in his exaltation Bhava, orin Vyaya, or in Karm, or in Labha (11th house) Bhava and be not in thecompany of malefics and be free from such dristhis, in such Dasha, thenative will beget various diamonds, be wise, have broad eyes and be thechief of his dynasty. Thus ends the 14th CHAPTER entitled “The Effects of
Sukra’s Dasha” in Horashara of Prithuyasas, son of Varah Mihira.

Chapter- 15.

The Effects of Sani Dasha
During the Dasha of Sani, the native will acquire fame, intelligence andknowledge of many Shastras. He will become leader of a group, a village, ora city. He will be more famous than his father and will be versed with all
religious commandments. He will have elephants, horses, cows and wealthand he will obtain the wealth of his cousins. He will have respect forBrahmins and Gods and will live in an old house. He can be pleased with aniota of things. He will be drowsy in disposition and capable of hard work. He
will be hated by men and he will be interested in women, who are older thanhim. He will like to be virtuous, be modest and be interested in the jobs ofGods. i.e. temples etc. The subject will have windy and phlegmatic deficits.
He will incur defect in limbs and become weak. These results, as aforesaid
are only general in nature. For each Rasi and Amsh the following details may
be noted. During the Dasha of Sani in Mesha, one will be taken away fromhis residence, without a job, independent in nature; one will suffer skindiseases in foot etc.; one will be cunning in nature and will be deprived of hiscoborn and relatives. In the Dasha of Sani, who has just left his debilitation
zone, one will get grains through agriculture, but will be grieved by fall (fromhigh places); one will be equal to the least and not enthusiastic. Should Sani
be in Vushabha, in such Dasha, one will get titles, be very intelligent,
become a king, or his equal, serve in a war and one will show too much of

interest in doing virtuous acts. During the Dasha of Sani in Midhuna, thenative will be impatient, will enjoy children, wealth and happiness, but hewill lose through women and thieves. He will be keen to do the jobs of others
and will be troubled through battles. During the Dasha of Sani in Karkataka,
one will be worried and dependent upon others; one will be deprives ofmother, children and relatives; one will grow short of sight and hearing, but
be intelligent. Should Sani be in Shimha Rasi, or in Shimha Navamsh, in such
Dasha, one will be subjected to various diseases, one will develop
misunderstandings with sons, wife and relatives and will command wealththrough cows, buffaloes, horses etc. During the Dasha of Sani posited in
Kanya, the native will attain learning and will produce (money) by his labour.
He will have fear from Brahmins and water. But he will be dear topreceptors, Brahmins, Yogis etc. During the Dasha of Sani, who is in his
exaltation Rasi, one will gain wisdom and wealth. People will regard hislearning. Naturally money will come to him and he will have happiness.
During the Dasha of Sani in Vruchika, one will kill, or capture insects, will
wander aimlessly, speak untruth, will not be kind (to others) and will remain
at the mercy of mean people for his livelihood. In the Dasha of Sani positedin Dhanu, one will enjoy health, be respected by the sovereign, or be a kinghimself; one will acquire money through profession, or creatures; one will bewith sons and wife and will be active, as though in a war front. When Sani
occupies Makara, in such Dasha, one will have money by putting abundantlabour, will be fortunate, dear to barren, or older ladies and lose money
through the confidence he reposes (in others). Should Sani be in his
Multrikon Bhava, in such Dasha, one will derive comforts. He will be chiefamong his caste men. He will be wise and wealthy through agriculture, cattle
and grains. He will have sons. Should Sani be in Meena, in such Dasha, onewill acquire money only with slight enthusiasm. He will head a group ofvillages in the city and he will be desirous of young women and at the sametime final emancipation. Should Sani be combust, in such Dasha, one’s
income and expenditure will be in equal ratio; one will be unhappy,
sometimes fraudulent, one will be widely famous, but be afflicted by worries.
The results for Rasi and Amsh positions have thus been said and thepredictions should be based on whichever is stronger. Should they be equalin strength one should assume balanced results. These are the results ofvarious Dashas of the Grahas. One should fully understand the native before
predicting the events and predict accordingly. Thus ends the 15th Chapter.
entitled “The Effects of Sani Dasha” in Horashara of Prithuyasas, son of
Varah Mihira.

Chapter- 16.

Miscellaneous Dasha Effects
If the Graha is of a mixed nature, in such Dasha, the results relating to one’s
house, or abode and to one’s happiness and money will only be weak. He will
have a tendency to live in others’ houses, be respected by the public andlearned. During the Dasha of a Graha, that is in his retrograde motion, onewill have prestige and valour and be wealthy. Should the Graha be in a good
Rasi, or good Navamsh, avoiding Shatru (6th house) andAayur (8thhouse)Bhava, one will acquire a kingdom of his own. Should a Grah be in
debilitation, or in inimical Bhavas, at the same time being in its retrograde
motion, in such Dasha, one will indulge in bad acts; one will be reviled by his
relatives; one will live in foreign countries and one will be dependant uponothers. During a sub-period of Rahu Dasha, when Rahu is placed between(malefic) Grahas, there will be extreme grief for 2 years. Should a sub-period
and an inter-sub-period be of two mutually inimical Grahas, one will be
deprived of his relations and suffer from diseases. Even though a Grah bynature be auspicious, it yields only inauspicious results, if it is in thecompany of Rahu. In the end of such Dasha, one will be exposed to diseases
grief and displacement. In the Dasha of a Grah, that is inimical to Lagna’slord, or the lord of Chandra Rasi, one will be wandering, banned from his
country (or lose his kingdom) and will be insulted by enemies, when seeking
their protection. Even good Grahas will produce malefic results in their

Dashas in the event of their occupying inimical, or debilitational Bhavas, orShatru (6th house) of Vyaya (12th house) Bhava from Lagna. The Grahas,that are placed in inauspicious Bhavas will also give bad results. If Sukra inin his own Bhava identical withAayur (8th house)Bhava, he makes one sick,should he also join malefics in such condition, at the end of Sukra Dasha,
death is caused. Should Lagna’s lord be inAayur (8th house)Bhava, yuti withmalefics, he inflicts death in his Antar Dasha. The Dasha of Randhr’s lordposited in a Kendr will prove auspicious. Should he be, while being so,
eclipsed, or yuti with Rahu, according to the wise, death is inflicted upon thenative. Should there be doubts about Lagna’s lord, or a Grah inAayur (8thhouse)Bhava killing the native, it happens only at the end of the Dasha ofthe said Grah. Those, that are in own Rasis, or in exaltation Rasis, if in a
Kendr, or in the 11th Bhava to another Grah, they become Karakas, or thelatter. The Grah, which occupies the 10th Bhava of the Grah referred to, as
latter, it assumes special importance. If the Karm’s lord is placed in a Kendr,
he becomes a signifier of the earlier mentioned Grah. Lords of Karma (10thhouse)and Bhagya (9th house) Bhava, if posited in a Kendr give good results.
The Karakatwa Grah (as above) makes one a principal person in his caste. In
such Dasha without doubt, the native’s desires would be fulfilled. Should thelord of Chandra Rasi, or Lagna’s lord be in a Kendr along with Guru thenative is happy in the middle portion of his life. In the Dasha of a Grahposited in a malefic’s Navamsh, the native faces hindrance to his educationin the boyhood. Should the said Navamsh be of a combust Grah, the said
effect is undoubtedly certain. Should the Grahas commencing from Kuja
onward be in their respective exaltation Rasis, or in own Rasis, coinciding

with Kendras and be strong, five kinds of Yogas, viz. Ruchaka, Bhadr, Hamsh,
Malavya and Shasha Yogas are produced. If these are considered, notrelating to other Yogas, these are capable of giving repeated and full effects
to the persons born in superior families. Those, that are born with these
Yogas (i.e. any of the 5 Yogas mentioned above) enjoy wealth on a perennial
basis, fame and are illustrious, meritorious and become king of kings. Suchmen command elephants, horses, various diamonds and a long life. Those,
who have Surya and Chandra weak, while others from Kuja are also weak, do
not become kings. They shall only have sons and money.
According to Brahma Sounda, one with superior Yogas lives with happiness
and wealth. Adverse combinations will only produce inauspicious effects.
Anything started in the Dasha of a Grah, that has been out of its exaltation(i.e. in fall speak to broadly) will only not mature. The Dasha of the Grahruling the 6th (or the 8th) counted from the Bhava occupied by Lagna’s lordwill cause death, if the said Grah is debilitated. Should a malefic (untoward)
Grah be in Ari, orAayur (8th house)Bhava and not receiving Drishti from
Grahas posited in good Bhavas, he brings death by disease, travel etc. The
Grahas Guru, Sukra, Sani, Kuja and Budha their representative characters ofelements (i.e. Panch Bhutas) viz. Akash, Jal, Vayu, Tejas and Prithivi in their
Dashas through wind, bile and phlegm. Grahas mixed in nature yield mixed
results. Among men, animals and birds the lustre of the body, indicating
both inauspicious and auspicious effects and the good qualities of the inner
mind, the brilliant qualities etc. can be seen by the learned, as the flame of alamp kept in crustal vessel. Prithivi’s lustre gives teeth, skin nail and hair,adds fragrance, satisfaction, money, gain and upward status and makes one
virtuous. Jal is glossy, white (like camphor), green (like grass), pleasing to
the eyes and indicates amiable nature and qualities, comforts, growth,protects, like mother, and indicates all-round prosperity. Tejas is disposed toanger, is, like lotus, gold and burning fire, shining, capable of conferring
success and fulfilling of all desires. Vayu is non-white i.e. black, cloudy, ofbad smell, is secretive, dusty, rough and capable of causing grief. It causes
sufferance, gives no wealth and destroys one’s parental properties. One bornunder the influence of Akash, can know the words and meanings and study
those deeply. He is conscientious and respected, has loose joints, weakhands and legs and the nature of sky. He is tall in stature. The effects
produced by weak Grahas are only pipe dreams. The effects of Panch Maha
Purush Yogas, if the Grahas are weak, should be deduced similarly. Only
after estimating one’s physical appearance, caste, qualities etc., the results
should be declared according to family, country, age etc. in the order of the
Dashas concerned. Thus ends the 16th CHAPTER entitled “Miscellaneous
Dasha Effects” in Horashara of Prithuyasas, son of Varah Mihira.

CHAPTER 17.

The Effects of Ashtaka Varg
The following are the Ashtaka Varg places in the several Ashtak Vargas ofSurya and other Grahas: Benefic dots from Lagna, Surya etc. should bemarked on the ground (nowadays on paper) and added together. The Dasha
effects arising out of the 12 Rasis should be determined for the several
Grahas. In the Dashas of the Grahas, which contain no benefic dots, or,which are placed in fall, or in an enemy’s Bhava will bring about diseases,
financial loss, grief etc. If there are one, two, or three dots only, predict lossof money, grains and cattle. With four dots, the effects are medium, i.e. notbad and not good. Should there be five dots, all desires will be fulfilled. The
results relating to a Grah in own Bhava, in exaltation Bhava, or in Upachaya
Bhava should be deduced, as told above. The results arising out of benefic
dots (in each Ashtak Varg) should be understood, as mentioned earlier. The
goods delivered be good Bhavas will be of twofold auspicious. Should it beotherwise, the results are also otherwise. In such manner, the results of the
12 Bhavas commencing from Lagna should be deduced. The physicalgrowth, possessing limbs, or otherwise should be known from Lagna.
Truthfulness, prudence and wealth are to be known from the second Bhava.
One’s voice, strength, courage and co-born should be estimated from thethird Bhava. One’s comforts (happiness), relatives, mental disposition andmother should be assessed from the fourth Bhava. One’s nature, extent ofmental calibre and sons are to be known from the fifth Bhava. The sixth
Bhava helps to know about one’s cousins, enemies, wounds etc. The seventh
Bhava should be consulted in respect of one’s progenic ability, marital
success etc. The eighth Bhava reveals diseases, death etc. The ninth Bhava
is called Bhagya Sthan (luck), Guru Sthan (elders and preceptors) andBhagya (9th house) Sthan (virtues). The tenth Bhava speaks of one’s
profession, living, courage, prowess, learning and fame (seen and heard).
One’s wealth, monetary gains etc. should be known from the eleventh
Bhava. The twelfth Bhava is known, as the Bhava of expenses and sins. Thisis how a wise Jyotishi should assess the twelve Bhavas. Whichever Bhavas
are occupied by malefics, will yield unpleasant results. Benefics cause
fruition of the Bhavas they occupy. Grahas of mixed disposition will givemixed results. Even though a Grah is bad by nature, should it be in afriendly, or exalted Rasi, only auspicious results will be felt. Similarly
benefics in inimical Bhavas, or in fall, will turn bad and give bad effects. Only
after assessing the effects, as above, one should predict the various events.
One’s own ability to influence (the matter in the world) and about his father
should be known from Surya. His mind, the extent of wisdom and about his
mother should be known from Chandra. Kuja rules brother, Sattva Gun andlanded property. Awareness, speech, act and wisdom are under Budha. His
physical soundness, wisdom, sons and wealth are governed by Guru. Sukra
governs his marriage (and that, which he is bound to perform in his family)
and the pleasures out of marriage and conveyances. His longevity, means of
livelihood and death are governed by Sani. Should the Grahas be devoid ofstrength at birth, the effects they generate will be equally weak. This does

not, however, apply to Sani. The reverse holds good in his case. The effects
revealed by the various Bhavas will be in proportion to the benefic dots in
the Bhavas occupied by them. The results of the Dashas cannot be
estimated without such Ashtak Varg Kundalis. Take the Ashtak Varg Kundali
of Surya and find out the benefic dots. The Rasi, which is ninth from the Rasi
occupied by Surya is related to one’s father. The Shodhya Pind should be
multiplied by the said figure of benefic dots and the resultant figure should
be divided by 27. When Sani transits the particular asterism, as denoted by
the remainder in the above process will cause death of the native’s father.
The stars in Kon position to the earlier mentioned star will also function
similarly. It should be a Chidra Dasha to cause such an effect. The transit ofSani in the 9th Rasi from Chandra Rasi may also cause the native lose hisfather. For this, either Dasha of Surya, or Chandra should also be insimultaneous operation. Note the lord of the Navamsh holding the 4th lord.
In the Dasha of the said Navamsh lord, the native’s father may die.
Alternatively, death of father can occur in the Dasha of the lord of the fourth
Bhava. Note the owner of the eighth Bhava from the ninth Bhava (i.e. Matru(4th house) Bhava). When such Dasha of a Grah posited in Lagna, the native
shall and at no time later than that, perform the last rites of his father.
The native’s mother has the same fate (of passing away) in the Dasha of the
9th lord posited in the eleventh Bhava, or in Lagna. It has special effect, if
this counting is done from Chandra Rasi. Thus, would the native complete
the obsequies of his father (and mother), if any undone. Should one be bornin the 3rd Bhava of the father’s Lagna, he will inherit paternal money. Oneborn in a Lagna, which is tenth from that of the father, will acquire suchqualities, which are equal to his father’s. Even, if the lord of such Rasi
occupies Lagna, the native will be superior to the father. Note the Rasi,
which has no Bindus in Surya’s Ashtak Varg. The month indicated by theparticular Rasi should be avoided for negotiating marriage and other suchauspicious functions. Such months corresponding to the Rasis without Bindus
may give rise to disputes, tiredness, grief etc. One should act after knowing
such effects. The Shodhya Pind of Surya’s Ashtak Varg should be multipliedby the number of benefic dots inAayur (8th house)Bhava and divided by 12.
The death of the native may take place in the month counted from Mesha, or
its Kon, as represented by the remainder. If Chandra is in transit in a Rasi,
without benefic dots, in her Ashtak Varg, such Nakshatras should be avoided
for good events. When Chandra transits the Nakshatras in the 8th from thenatal position, or its Konas, she will cause worry, sickness and grief. The
Shodhya Pind should be multiplied by the number of dots in the 4th Bhava
from the natal Chandra and divided by 27. The remainder represents theasterism, in which Sani’s transit proves unfavourable to the mother. Even
the Kon stars may cause the event. Should there be Dasha Chidra at thattime, the event may take place. Should Sani be in the 4th from natal
Chandra, or give a Drishti to it (from the 7th, or the 10th), at a time before
noon, it indicates death of the native, or travel to a distant place. Note theNavamshas occupied by the lords of the 4th and the 8th from Chandra.
Surya’s transit in a Kon from there indicates mother’s death in that particularmonth. The same is to be deducted from Lagna of the father. The issues
related to one’s mother should be evaluated in the same way, as done forthe father. Brother’s wealth. etc., are to be understood from the Ashtak Varg
of Kuja. Should Kuja be weak, one acquires learning with difficulty. In the
Ashtak Varg of Budha reductions should be made (as suggested). The Rasi
indicated by the remainder, when transited by Sani will guide about loss ofsons, friends and such other events without any doubt. The numbers of
issues one can have should be guessed from the Ashtak Varg of Guru. Notethe benefic dots in the 5th from Guru and eliminate the dots contributed byGrahas posited in enemy’s Bhava and in fall. The net dots there after will
reveal the number of issues possible. Again, the number of Navamshas
passed by Guru, or the lord of Putra (5th house) Bhava. Note the dots in total
in the Ashtak Varg of Guru. The dots in the Rasis occupied by malefics
should not be considered. The balance left out equals the number of issues,
while the dots in the Vyaya,Aayur (8th house)and Putra (5th house) Bhava, if
occupied by malefics, will indicate the number of children to die. Putr Bhava
from Lagna and the 5th Bhava from Guru should have more than 3 dots in
the Ashtak Varg of Guru. Otherwise, one will be issueless. However, if these
Bhavas are receiving Drishtis from, or are occupied by their lords, this rule
does not apply and the native will have children. With these guidelines thequestion of issues can be answered. Should the Kundali be indicative ofchildren being obtained, it will happen accordingly. The rules for destructionof family, i.e. issuelessness, are separately detailed. Note the benefic dots
(in Sarvastha Varg) of Sukra contributed by various Grahas. Then, the Kon
reduction should be done (as per rule explained already) and after that
Ekadhipathya reduction (for the Grahas owing two Rasis each except for
Surya and Chandra) should be made. Time for obtaining lands, wife andwealth should be predicted according to the Rasis having benefic dots. Wifein particular should be ascertained from Kalatra (7th house) Bhava withreference to the position of Sukra (at birth). The Rasi occupied by the lord of
the Navamsh, in which Yuvati’s lord is posited will denote Chandra Rasi ofthe native’s wife. It may also correspond to the exaltation, or own Bhava of
Yuvati’s lord. Some Rishis mention, that the ninth Bhava counted from
Chandra, or from Lagna may indicate the Janm Rasi of the wife. The wise
should suitably understand the issue. Should the Janm Rasi of the wife beother than the ones mentioned above, it is indicative of no progeny. (This isa very important clue to match the horoscopes, when issues are felt to be an
essential outcome to follow marriage). The dots in Kalatra (7th house) and in
Bhagya (9th house) Bhava will indicate the number of women one will attain.
This is trebled in the case of Rasi and double in the Navamsh. One willsexually gain low class women, if Sukra is in a Navamsh of Sani, or in such
Rasi, or in a malefic’s company. The person will violate the marital bonds inregard to sexual union, if Sukra is in a Rasi of Navamsh of Kuja, or yuti with,or Drishti to Kuja. Should Kalatra (7th house) Bhava in Navamsh be that ofSani, or Kuja (i.e. Karkataka, Shimha, Vushabha, or Tula rising in theNavamsh Kundali) the native’s wife will be a prostitute, or at least an
adulteress. This is doubtless. One will be displaced through a woman, if
Chandra occupies Yuvati, or Vyaya (12th house) Bhava, at the same time in
the Amsh of a malefic Grah, while Sukra is yuti with a malefic. The female ofthe native will be representative of the Navamsh occupied by Sukra, incomplexion, appearance and disposition, or the Navamsh occupied by thelord, or the 9th, or the 7th will also give such clues. One should assess thestrength and weakness of such positions and predict about the wife of thenative. The Ashtak Varg of Sani should be prepared by inserting theauspicious dots in all the 12 Rasis. Add the dots in the Rasis between Lagna
and Sani on one hand, between Sani and Lagna on the other hand. These
two figures will reveal the age, at which the subject will have diseases andgrief. When these two are totalled, it indicates the possible year of death.
The reductions suggested should be done to arrive at the Shodhya Pind of
Sani’s Ashtak Varg. This should be multiplied by the number of dots inAayur(8th house)Bhava and be divided by 27. The quotient will represent thelongevity of the native in years. From the remainder, one can work our themonths, days, Ghatikas etc. Should there be Dasha Chidra at the time soarrived, death is certain. The Rasis, which have no dots in Sani’s Ashtak Varg
are productive of destruction. The Shodhya Pind mentioned in S.69 should
be divided by 12. When Chandra transits the Rasi represented by theremainder, death of the native will take place. A diagram should be made byputting the various benefic dots together in their respective Rasis (i.e.
Sarvashta Varg Kundali) and ascertaining from the rising degree the bad,good and neutral (i.e. not bad, but not good) one should know the results of
the Dashas and suggest suitable time for journey, marriage etc. The effectsof various kinds may be known through the Sarvashtak Varg etc. Otherwise,
it is not possible to ascertain good and bad of the effects. The Rasis, whichhave 30, or more dots are capable of giving good results, while the ones
having 25-30 dots are medium in effects. The Rasis, or Bhavas with very
little number of dots will yield very harmful results. All other Rasis are good
and auspicious acts should be performed (when related Grahas travel insuch Rasis). One should choose such Rasis, which have more benefic dots for
auspicious acts. Should Lagna have more dots than Vyaya (12th house)
Bhava, one will enjoy life and be wealthy. If it is otherwise, penury will
doubtlessly result. Up to 30 his life will have medium good, afterwards it will
be indeed good. The wise Jyotishi should assess the effects of the Bhavas
from Lagna through Vyaya (12th house) Bhava. The more the benefic dots, it
is good. If the dots are less, it will only inflict afflictions. Barring Ari,Aayur(8th house)and Vyaya (12th house) Bhava, the results for other Bhavas
should be deducted in the above manner. From Meena to Midhuna, it iscalled first Khanda (or division), while the second Khanda starts form
Vruchika and ends with Kumbha. From Karkataka to Tula, it is the third
Khanda. These Khandas are to be kept separately, as functions relating to
age will have to be effected at appropriate times. Whichever Khanda hasmore benefic dots will give auspicious results, while the one with least
number of dots will give inauspicious results. Only after noting this, theDasha results should be declared. (If a Dasha lord is in a Khanda withmaximum dots, good results follow) The Khanda with more malefics will give
malefic results, while the one with benefics will give benefic results. If both
malefics and benefics are these, mixed results will be felt. Only after
examining the 3 Khandas the Dasha results should be declared. The total
number of dots from Lagna to the Rasi occupied by Sani should be added
together and multiplied by 7 and divided by 27. The remainder reveals theyear, which will cause grief and sickness to the native. The same procedure
should be applied for the positions, as under: 1. from Sani to Lagna; 2. from
Kuja to Lagna; 3. from Lagna to Kuja. In such years, as revealed by theremainders, difficulties, like grief, tiredness and diseases will surely follow.
Add the Navamshas of Sani and Lagna. The year represented by this figure
will cause hurt by weapon. In the way explained above process add theNavamshas of Rahu and Lagna on the one hand and Kuja and Lagna on theother hand. The years indicated thus will cause some accident, wound by
weapons, tiredness, grief etc. Thus, Navamsh arrived similarly between an
auspicious Grah and Lagna will give good results like, sons, wealth,happiness etc. in particular years without any doubt. Note in what number ofNavamsh the 8th lord is placed. This figure should be multiplied by thebenefic dots inAayur (8th house)Bhava (Sarvashtak Varg Kundali) anddivided by 12. When Surya in Gochara touches the Bhava represented by theremainder, the death of the native may take place, or he will be attacked bydiseases. Similar results should be guessed from Pitru Sthan and Matru
Sthan (Dharm and Matru (4th house) Bhava) for father and mother,respectively. Add the benefic dots in the 12 Rasis, commencing from left toright and group them in four, according to the four directions. There will begood from such direction indicated by the group with the maximum numberof dots. A benefic in such position will make the effects intensive. One should
always avoid such direction with less dots. Construction of a cattle shed,dealing in lands, agriculture etc., if done in a good Rasi, will prove beneficial.
Any money invested, or deposited in an inauspicious Rasi will only vanish.
(These are to indicate Surya’s travel in such Rasis with more, or less dots in
the Ashtak Varg Kundali) In the direction indicated by the lord of Dhana( 2nd house)Bhava, there will be gain of wealth. In Randhr’s lord’s direction,
there is bad luck only. The wise Siddhasena dealt with Ashtak Varg in greater

length and I have presented this briefly. Thus ends the 17th CHAPTER
entitled “Effects of Ashtak Varg” in Horashara of Prithuyasas, son of Varah
Mihira.

CHAPTER 18.

Effects of Dashas and Antar Dashas of
the Grahas
While dealing with the results of sub-periods (or Antar Dashas) in a Dasha, it
should be noted, that the results differ from the ones stated for the Dashas
already. The results for Dashas and Antar Dashas should be studied before
giving prediction on events. Should the lord of the Dasha be yuti with another Grah, the latter will possess half of the Dasha of the former one. The
ones in the fifth, or the ones in the ninth form the Dasha lord will enjoy one
third; the Grah(as) in the seventh from the Dasha lord will have one seventhof the Dasha and the ones in the fourth and the eighth will get one fourth.
The Grahas placed, as stated above with reference to the Dasha lord will
only take part (in the rulership) in the whole of the Dasha scheme. If Rahu isin Lagna, the effects of the Dasha will be marred. If the luminaries (i.e. Suryaand Chandra) are yuti with Rahu, then their sub-period is increased byanother half. In such case, Surya and Chandra give such results, like Sani
and none else. This is the view of some earlier writers. The Dasha period of a
Grah should be converted into Ghatis and multiplied by 84. The productshould be increased in proportion to the longitude attained by the Grah (inthe partient, or Bhava). The results of Antar Dashas will be similar in nature,
as applicable to the major lord, i.e. malefic, benefic and medium. The Antar
Dasha results will depend on the Dasha lords, when these belong to Surya,

Chandra, Sani and Guru. As for the rest, the strongest from a Kendr will be a
guiding factor. In the sub-period of Chandra in the Dasha of Surya, the native
will have friends, money pleasures and wealth. Should the Dasha beadverse, one will face risks from water and suffer, from white leprosy,
dysentery and consumption. In Surya’s Dasha, when the sub-period of Kuja
rules, one will acquire gold, gems etc. He will be famous and courageous andsuffer from bilious diseases and also shortcomings of digestive fire of thestomaCHAPTER In Budha’s sub-period of Surya’s Dasha, there will be skindiseases. One will become famous and enthusiastic. Penury and series ofaccidents will also follow. In the sub-period of Guru in the Dasha of Surya,
the native will be intent on acquiring knowledge, robes and food. He willrender service to Gods and Brahmins and he will become famous andriCHAPTER During the Antar Dasha of Sukra in Surya’s Dasha, one will like tobe away form his homeland, do futile jobs and be argumentative in nature.
He will develop diseases of neck (throat), eyes and suffer from fever. He will
be independent. In Sani’s sup-period in the Dasha of Surya, one will havetroubles form men, enemies and thieves. He will be discorded by friends.
There will be declination in his wealth, profession and service. In the Dasha
of Chandra, in the sub-period of Surya, one will be engaged in serving in bad
countries (or places) and will desire to be in the company of bad women. His
wealth will decrease and he will quarrel with his own relatives. In the subperiod of Kuja in the Dasha of Chandra, the subject will be deprives of hissons and relatives. He will be sick and his personal safety will be at risk. He
will be of cunning disposition. He will be displaced in this Bhukti. During the
sub-period of Budha in the Dasha of Chandra, the native will be wealthy witha fleet of cows, elephants and horses; he will always be enthusiastic and hewill be virtuous. He will derive happiness through cows and elephants (i.e. hewill be comfortably placed because of his having such animals at his
command) and he will acquire sons etc. In the sub-period of Guru in Chandra
Dasha one will be virtuous (or one will be liberal in donating) and enjoy all
luxuries. He will be rich in knowledge and possess wealth, acquire fame andlive in foreign countries. In the Antar Dasha of Sukra, in the Dasha of
Chandra, one will acquire wealth through women (wife etc.) and will earn
through water-agriculture, cattle, jewels, boats etc. and one will be happy.
During Sani’s Antar Dasha in Chandra’s Dasha, one will get money throughkings, thieves and thefts. He will be deprived of his splendour and lose hiswife and sons. He will be subjected to a serious (incurable) disease. During
Surya’s Bhukti in Kuja’s Dasha, one will wander in forts, get knowledge andacquire sovereign’s money. He will be given up by his father and relatives
and he will be happy to indulge in disputes. But, he will enjoy respect.
During the sub-period of Chandra in Kuja’s Dasha, one will have excess ofbile and phlegm. He will be very enthusiastic and will please many persons.
He will have many kinds of livelihoods. sub-period of Budha, one will be
troubled by enemies and diseases. He will receive encouragement from thesovereign. He will face defeats and will not have sons and wife. During the
sub-period of Guru in the Dasha of Kuja, one will be a principal person in thefamily, acquire learning and riches from the king. He will be adored by his
wife, sons and relations. He will have a fleet of cows. He will be intent upongiving donations. During the sub-period of Sukra in the Dasha of Kuja, onewill fall sick, live in an other country, hate women, be deceitful and one will
be a shame to his family and will blame others. During Sani’s Bhukti in Kuja’s
Dasha, one will be always subjected to grief, one will be deprived of his sons,wife and relatives. One will be displaced and will even die. During Surya’s
Antar Dasha in Budha’s Dasha. one will have sexual pleasures throughout,will get unexpected money; one will live close to water and be pious of God
and preceptors. In Chandra’s Antar Dasha in Budha’s Dasha, one will begiven birth to dead children and be not happy. He will be after base women,be sick, attacked by leprosy and be troubled by cousins. During the subperiod of Kuja in Budha’s Dasha, one will have troubles in rectum and bewithout wife and sons. There will be many afflictions to the upper limbs andheavy outflow of money. He will be happy with persons of mean castes. In
the sub-period of Guru in Budha’s Dasha, one will be with his wife and sons.
His sorrows will end. In the sub-period of Sukra in Budha’s Dasha, one will
have money and be wise. He will command robes and jewels and suffer fromhunger. (Maybe there cannot be timely eating). He will be pleased to serve
Gods. In the sub-period of Sani in Budha’s Dasha, one will be equal to basemen and be happy with an iota. He will be weak in mental disposition and be
soft. He will suffer from rheumatic attacks. He will be fond of foods anddrinks. During the Dasha of Guru in the Antar Dasha of Surya, one will be
blessed with sons, wealth and pleasures. He will be famous and will bag atitle. He will be respected by all the persons. In the sub-period of Chandra in
Guru’s Dasha, one will have many wives, be learned and wealthy. He will bedear to the sovereign, famous and gain through the king. He will be highly
enthusiastic. During the sub-period of Kuja in Guru’s Dasha, one will besubjected to diseases of the head (i.e. brain etc.), rectum and eyes. he will
live in the houses of others, be spiritless and troubled by enemies. During
the Antar Dasha of Budha in the Dasha of Guru, one will leave good path,live in distant countries, be not enthusiastic, be fickleminded, subject toaccidents in water and be argumentative in nature. During the sub-period of
Sukra in Guru’s Dasha, one will be subjected to windy and phlegmatic
complaints. He will be troubled by deficiencies relating to digestive fire. He
will like very much to do virtuous deeds. He will be intent on acquiringknowledge, robes etc. In the Antar Dasha of Sani in Guru’s Dasha, one will
acquire money through husbandry and cattle. He will be addicted to women.
He will have a ‘dilapidated’ body. He will be troubled by servants, poison etc.
During Surya’s Antar Dasha in Sukra’s Dasha, one will have troubles in anusand eyes, growth of the spleen to excess etc. He will invite the displeasure of
the sovereign, suffer through relatives and lose his money. In Chandra’s
Antar Dasha in the Dasha of Sukra, there will be danger of animals. The
subject will suffer from sickness relating to digestive fire of the stomach, bileetc. He will have uncontrollable combat and acquire money through women.
During the sub-period of Kuja in Sukra Dasha, one will have sexual unionwith base women; one will have defective teeth, suffer from bilious disease
and one will lose his enthusiasm. During the sub-period of Budha in Sukra
Dasha, one will indulge in an unsuccessful business, become proud, acquiremoney through cattle and trees yielding fruits, be fond of his wife andremain very happy. During the sub-period of Guru in the Dasha of Sukra, onewill get back lost wealth, become expert in performing sacrifices. etc. andwill be happy with his sons and wife. In the sub-period of Sani in Sukra

Dasha, on will acquire lands and wife. He will be of odd disposition, will
acquire money through the sovereign, be equally valorous and be wealthy.
In the Antar Dasha of Surya in the Dasha of Sani, there will be everything but
happiness. One will see danger from foes; one will be wildly disposed with aquarrelling mind; one will be deprived of sons, wife and his own country.
During the Antar Dasha of Chandra in the Dasha of Sani, one will lose hismother, suffer from grief, his enthusiasm will be burnt; he will be
fickleminded and he will be reduced to grief on account of his relatives andhe will be unkind. During the Antar Dasha of Kuja in the Dasha of Sani, onewill face death, diseases, or grief. There will be destruction of one’s
residence (position), cattle, wealth, sons and wife. During the sub-period of
Budha in the Dasha of Sani, one will be with his wife and children and one
will be wealthy and learned. He will render service to good persons, be dearto the king and be troubled by rheumatic and phlegmatic diseases. During
the Antar Dasha of Guru in the Dasha of Sani, one will be an expert poet andacquire money and be a king. He will be respected by many people, enjoy all
luxuries and be very enthusiastic. During the sub-period of Sukra in Sani’s
Dasha, one will have wife and sons and be very riCHAPTER He will be
virtuously disposed, destroy his enemies, pursue Vedic Science (or will be afollower of Nyaya) and become a preceptor himself. Should two, three, orfour Grahas be together in one Rasi, the results mentioned earlier are notrevealed. In such case, only difficulties follow. Should these not be in theirown Bhavas, or in exaltation, in such Dasha, one will have grief only. He will
be deprived of his courage and affluence and become poor and sick. The
Grahas in Konas will in their periods give happiness, wife, sons and wealth.

The ones posited in Matru (4th house) Bhava give friends, health, happiness
and wealth. The period of a Grah in Kalatra (7th house) Bhava makes one
hate women, while that of Grah inAayur (8th house)Bhava will give death, or
sickness. The results of Dasha Bhukti should be predicted in such a manner.
Lagna Dasha results will be similar to its lord. The Dasha Bhukti of Rahu willbe, like that of Sani. During Rahu Bhukti in the Dasha of Surya, or Chandra,or Kuja, or Sani, death will happen. Similar is the effecting Rahu Dasha, whenthe Antar Dasha is that of Surya, or Chandra, or Kuja, or Sani. In other
Dashas, or Bhuktis, i.e. contrary to the said order, there will be mixed resultsby Rahu. The Dasha of the lord of the Navamsh occupied by Yuvati’s lord will
bless the native with a wife. The mutual periods of the lords of Shatru (6thhouse) andAayur (8th house)Bhava will cause death. Of these two, whoeveris stronger, will cause the death. The Dasha of the lord of Rahu’s Navamsh
may cause death of the native in a Bhukti whose lord is inimical to him. In
Lagna Dasha, in a Bhukti of an inimical Grah (with references to Lagna), theend of the subject may occur. However, a benefic in Lagna can prevent suchan event. Note the lords of Lagna and Chandra Rasi and the Grahas, that are
inimical to these two Grahas. Should any Rasi in the Ashtak Varg of such
Grahas be without benefic dots, death will occur in the Dasha Bhuktis ofsuch Rasi lords. If Lagna’s lord is in fall, while a malefic is posited in Lagna
and Sukra is inAayur (8th house)Bhava, one will be troubled by sickness insuch Dasha Bhuktis. The longitudes of the lords of Ari,Aayur (8th house)andVyaya (12th house) Bhava should be added together. When Sani comes in
Gochara to the Rasi thus revealed, death of the native’s brother will happen.
Its Kon also should be similarly considered. During the period, when Guru

transits the 22nd Dreshkan from Lagna, or Chandra’s Rasi, or during theperiod, when Guru is in Kon to such 22nd Dreshkan in Gochara, the subject
himself will die. The Sphutas of Guru and Rahu at birth should be added.
When Guru in transit comes to the Rasi thus revealed, or, when Guru is in
Kon in transit to such Rasi, death of the native will happen. Should Surya intransit arrive in a Rasi (or its Konas) represented by the Dwadashamsh Rasi
of Randhr’s lord, death of the native will take place. Similar results can bepredicted, when Surya in transit arrives in the Rasi occupied by Randhr’slord, or its Konas, or, when Surya comes to Vyaya (12th house) Bhava. The
longitude of Surya must be changed into minutes of arc and multiplied by
Rahu’s longitude converted into minutes. The product should be divided by
21600 and the quotient etc. should be added to the longitude of Surya atbirth. Should Surya in transit arrive such a Rasi, or its Konas, death of thenative will occur. This is Chanakya’s school of thought. When Chandra
transits the Bhava occupied by the eighth lord counted from the natal
Chandra (or its Konas) death may occur. Alternatively, add the longitudes ofeighth lord and the natal Chandra. Should Chandra in transit arrive at such a
Rasi revealed by the said addition, death may happen, or, if Chandra intransit arrives at such a Navamsh, the same event may occur. Should
Chandra in transit arrive at natal Lagna, natal Chandra, such Amshas, Shatru(6th house) Bhava, orAayur (8th house)Bhava, death will occur. ShouldAayur(8th house)Bhava from Lagna, or from Chandra, or Lagna, or Chandra, orLagna with a fallen Grah in it be void of Grahas, death of the native will takeplace. Grahas, though auspicious, if they are indicative of such deathinflicting Yogas, they will only yield adverse results in their periods. Such

Grahas cannot be pacified by Yagya’s, donations, Homas and Japas. Thus
ends the 18th CHAPTER entitled “Effects of Dashas and Antar Dashas ofGrahas”, in Horashara of Prithuyasas, son of Varah Mihira.

CHAPTER 19.

Chandra and Nabhash Yogas
Should the 2nd, 12th and both 2nd and 12th from Chandra be occupied byGrahas excluding Surya, the three resulting Yogas are known, respectively,
as Sunapha Yog, Anapha Yog and Durudhura Yog. Should the 7th, 8th and6th from Chandra (or from Lagna) be occupied by benefic, free from a yuti
with Surya, Adhi Yog results. One born with Sunapha Yog will enjoy money
earned by his own exertion. He will be bestowed with wisdom, be dear to aking and be a king himself. He will be rich in the knowledge of Shastras andbe a commentator there of; he will be virtuous and famous. One born in
Anapha Yog will have political wisdom (Naya), moral training (Vinaya), be
steadfast, know many Shastras and be with enormous wealth. He will becapable of attracting the fair sex and be honoured. One born with Durudhura
Yog will enjoy luxuries, money and wealth. An eloquent speaker, he will befond of battles and he himself will become an army chief. He will be in astate of bewilderness. He will be a king and will sacrifice his possessions. He
will have cattle. One born with Adhi Yog will become a Minister, commander,
or a king. He will possess wealth, will have courage and will have a longlease of life. He will destroy his enemies. Should the Adhi Yog causing
Grahas be benefic in nature, the results will mature effortlessly. Malefics
yield such results only after efforts. One born in Adhi Yog, which is caused by
malefic(s) will get only adverse results. Chandra’s position with reference toSurya, if placed in Kendras etc., the effects will be bad, medium and fine,respectively. In the case of Sunapha, Anapha and Durudhura Yogas, if
Chandra is waning the effects will be meagre. Sunapha, Anapha andDurudhura Yogas will not be put to effect, if Chandra, or Lagna’s Kendras are
not occupied. In such case, the Yog arising is called Kema Drum, whichmakes even a king beg. Vyaya Bhava, Dhana ( 2nd house)Bhava and bothVyaya (12th house) and Dhana ( 2nd house)Bhava, if occupied by Grahas,with reference to Surya, cause three Yogas, respectively called Vasi, Vesi
and Ubbayachari. For Vasi and Vesi Yog, Chandra is no consideration. A
person born in Vesi Yog will walk slowly, be soft-spoken, have eyes revealing
hopelessness, be dear to his men and have balanced income and outflow.
The Vasi Yog native will be sinful, defective limbed, present himself sleepy,laborious, if malefics cause the Yog. In the case of good Grahas, whichshould also be strong, the subject is blessed with all kinds of comforts andwealth. The native born with Ubbayachari Yog will indulge in too muchutterances, be wise, strong, be a leader among his men and dear to the king.
He will be ever enthusiastic, eloquent and wise. These results follow, if thisYog is caused by benefics. Should Dhana ( 2nd house)Bhava, Vyaya (12thhouse) Bhava, or both Bhavas with reference to Lagna be occupied byGrahas other than the luminaries, the resulting Yogas are named, as Susubh,
Asubh and Karthari, respectively. One born in Susubh Yog will be wealthy,
attached

to women,principled,ever active, fickleminded,

luxurious,

unreasonable, or unintelligible and be head of some monetary transactions.
An Asubh Yog native will have a strong body, be leader of his caste, very
enthusiastic, be an able speaker and be helpful to others. He will sacrifice,be dear to all and very famous. One born in Karthari Yog will be disposed toheight of angry, grieved, will hate parents and will lack enthusiasm. He will
be intent on living in other countries and be subjected to risk by poison, fire
and weapons. These results follow due to malefic participants in the Yog.
Benefics in Ari, Kalatra (7th house) andAayur (8th house)Bhava from Lagna,
free from Drishti, or yuti of a malefic, cause Lagnaadhi Yog. Malefics should
not be in Matru (4th house) Bhava. The person, who has his birth in
Lagnaadhi Yog will become a minister, army chief, or a king. He will have
many wives, be humble, will enjoy a long lease of life, be virtuously disposedand be free from any enemies. Should there be Grahas in Tanu (1st house or
Lagna), Yuvati, Karma (10th house)and Matru (4th house) Bhava and none in
Vyaya (12th house) Bhava andAayur (8th house)Bhava, while Bhagya (9thhouse) Bhava has an occupant in it, the resulting Yog is called Parvath Yog.
A Parvath Yog native will rule the earth, be virtuous and modest. He will
create villages, towns and cities. He will have his fame last till the Yuga
ends. If the Grahas are with strength and are placed severally, one of themin another’s Rasi and one at least be posited in Lagna, Dhwaj Yog is
produced. A Dhwaj Yog native will acquire wide fame, courage and wisdom.
He will be liked in royal circles and be riCHAPTER He will be fickleminded. If
two strong Grahas are in two different Bhavas, with one, or two Bhavas in
between them, while others are in other Bhavas, Kundala Yog results.
One born in Kundala Yog will live on other’s money, be easily irritated at theslightest pretext and will remain satisfied with little; he will be versed inliterature and arts, be short lived and will have limited number of children.

All the Grahas (i.e. from Surya to Sani) disposed in one Bhava cause Gola
Yog; in two Rasis: Yuga Yog; in three Rasis: Sula Yog; in four Rasis Kedara
Yog; in five Rasis: Pasha Yog; in six Rasis: Dama Yog; and in seven Rasis
Veena Yog, causing wide fame. One born in Veena Yog will be very learned
and have various kinds of wealth, luxuries etc. at his disposal. He will bechief among his own men, wise and expert. He will love right things and bevery enthusiastic. A Dama Yog native will be happy, kind and devoted to
public welfare (or their work) and a noted scholar. He will be wise and richand exhibit valour in wars. One born in Pasha Yog will be burdened withmany expenses, be an expert and dear to all. He will be a great intellectual,enthusiastic and be liked in royal circles. He will engage in activities relating
to his house. The native of Kedara Yog will help his relatives, earn money
through agriculture, be dutiful, sluggish and honoured. The native with Sula
Yog will be intelligent and will have many means of livelihood. He will bevery sick, earn by purchases and sales, will have two wives, but no child.
One born with Yuga Yog will be disabled, harsh in speech and shameless. He
will have many debts, be short lives and will have limited relatives. One bornwith Gola Yog will have a short lease of life, be not wealthy, be defective insome limb and a killer of his own children. He will have no relations, sonsand wife. He will be always on the move and be hungry and banished. The
results mentioned do not apply to Karm, Labh, Tanu (1st house or Lagna)
and Bhagya (9th house) Bhavas. Should all the Grahas (from Surya to Sani)be Kendr to Lagna, Kujaa Yog is produced. Should they be (specifically)
confined to Karma (10th house)Bhava, Madhya Yog is produced. If theGrahas are posited in Sahaj, Ari, Bhagya (9th house) and Vyaya (12th house)Bhava (disposed in any manner in these four Bhavas), a Yog called Kleeba is
produced. These three kinds of Yogas are known, as Kendr Yogas and belong
to Yavanas (Greek astrologers). A Kujaa Yog native will be doing auspicious
acts for ever. He will be an able orator. He will have issues, be intelligent andbe long lived. A Madhya Yog native will live in other countries, be troubled byrelatives and be timid in nature. He won’t have lasting wealth, will have few
issues and will die through bad ways. Kleeba Yog native will be grieved, will
live in other countries, be in the company of mean women and fond of
disputes. He will have no long life and his death will be in a distant country.
Should all the Grahas (from Surya to Sani) be in movable Rasis (i.e. Mesha
and its Kendras), the resulting Yog is Rajju. In fixed Rasis (i.e. Vushabha andits Kendras), these produce Musala Yog. Lastly, in Ubahya Rasis (common, or
dual Rasis, i.e. Midhuna and its Kendras), Nala Yog is produced byoccupation of all the seven Grahas. One born with Rajju Yog will not be
industrious. He will be poor and will go with bad people. He has a medium
span of life. One born in Musala Yog will be energetic blessed with wife, sonsand wealth. He will enjoy all kinds of wealth, be wise and dear to his own
men. The person, who has Nala Yog will be intelligent. He will be disabled
and be with few issues. He will be intent upon doing acts beneficial to others;
he will be rich and will have a medium span of life. If all the benefics be in
Kendr Bhavas, Mala Yog is formed. In a like position malefics cause Sarpa
Yog. The native, who has Mala Yog will be learned and wealthy. Should thesebenefics be confined to Karma (10th house)and Tanu (1st house or Lagna)
Bhava only, his race does not descend. One born in Sarpa Yog will talk too
much and will leave his paternal place. He will be a source of trouble toothers and derive pleasure thereby. He will be short lived. When all the
Grahas occupy the first six Rasis, Shatpad Yog is produced. The person bornwith this Yog will command leadership over money and gather the essence(of Shastras). If these Grahas are posited in Tanu (1st house or Lagna), Putra(5th house) and Matru (4th house) Bhava, Varah Yog follows. Such a native
will command land, wealth, happiness and wisdom. All the Grahas in Dhan,
Sahaj (3rd house)and Matru (4th house) Bhava cause Kantaka Yog. One bornin such Yog will be wealthy and learned, but short lived. He will have noissue. Hala Yog is produced, when Lagna and Vyaya (12th house) Bhava holdall the Grahas. Should they be in Lagna, Putra (5th house) and Bhagya (9thhouse) Bhava, Shringatak Yog is formed and, when these are in Lagna andKalatra (7th house) Bhava, Sakata Yog is formed. Vihaga Yog is produced,
when such Grahas are all in Matru (4th house) and Karma (10thhouse)Bhava. A Hala Yog native will be disposed to angry, be very poor,
disabled and short lived. He will be a farmer. A Shringatak Yog native will
have wind, as a predominant temperament and be angry. He will be a greatman, but poor. One born in Sakata Yog will be moving, like a cart. He will bebereaved by death of his son and wife. He will be of wicked mentality, idle
and have defective sight. One born in Vihaga Yog will be happy and engaged
in amassing wealth in several ways. His valour will be unsurpassed. He will
have many places to reside and he will be loved, when in others’ places.
When all the Grahas occupy Dharm, Labh, Tanu (1st house or Lagna) andMatru (4th house) Bhava, Sankh Yog is produced. Should they occupy the six
odd Bhavas, (i.e. Mesha, Midhuna, Shimha etc.) Chakr Yog is formed. So
have the sages mentioned. Should all the Grahas be ranged from Dhana( 2nd house)Bhava in six Rasis, intervened by Bhavas without Grahas,
Samudra Yog is formed. (That is Grahas should be in Dhan, Matru (4thhouse) , Ari, Randhr, Karma (10th house)and Vyaya (12th house) Bhava withthe other Bhavas having no Grahas; this will cause Samudra Yog). Whenthese Grahas in such condition have two blank Bhavas, Indra Yog is formed.
The effects of Sankha Yog are: the native will be a repository of virtues braveand versed. The one, who has Chakr Yog will be a repository of goodqualities, be a king and will attain the throne of a large kingdom. One born in
Samudra Yog will be blind right from birth will be dear to all, miser, lord ofmoney and will have issues. One born in Indra Yog (or Mahendra Yog, ascalled in this Sloka) will be famous and will have many titles. He will be
wealthy and also a superior man. Thus ends the 19th CHAPTER entitled“Chandra and Nabhash Yogas” in Horashara of Prithuyasas, son of Varah
Mihira.

CHAPTER 20.

Raja Yogas
Should Chandra, or Lagna be in Vargothama Navamsh and receives a Drishti
from four, or more Grahas, the person born will be a king. If Sukra is placedin Ashvini Nakshatr identical with Lagna and receives a Drishti from all theother Grahas, one will become a king conquering the entire band of his
enemies. Should Sukra be placed in Dhana ( 2nd house)Bhava, not being
yuti with a debilitated, or inimical Grah and join Lagna’s lord with strength,
the native rules over the earth. Should three, or more Grahas be in own, or
exaltation Bhavas, without being in fall in Navamsh, one will become a king,
who will win the band of his enemies. If three, or more Grahas be in theirown, or exaltation Bhavas, avoiding debilitation Navamshas and at the sametime being one of them in Lagna, the person becomes a king. Should
Chandra and Kuja be in Lagna, Dharm, or Karma (10th house)Bhava, while
Surya and Guru are strong, the native will become a king. Should Guru givea Drishti to Budha, the native will become a king whose orders will faithfully
be obeyed by other kings. Should Chandra, in the case of a night birth,
occupy a friendly Navamsh and receives a Drishti from Sukra, one will
become a king; Other Grahas giving a Drishti to such Chandra will not makehim a king. Should Chandra, in the case of a day birth, be in her own
Navamsh, or in exaltation Navamsh, or in a friendly Navamsh, or receive a
Drishti from Guru, the person will become a king. If Shimha rises, at sunrise,avoiding a Navamsh of Sukra, when Budha is in Kanya, even a mean person
will become a king. Should Sukra be in Meena in Rasi and Navamsh, while
Meena ascends in Rasi and Navamsh, one will become a king. Kuja and Saniin Lagna, or Putr, or Karma (10th house)Bhava will give similar results. Full
Chandra in Bhagya (9th house) Bhava causes the birth of a king. Pushkala
Yog is formed, if the lord of Chandra Rasi is in a friendly Kendr along with
Lagna’s lord and, if that lord gives a Drishti to Lagna. The dispositor of
Chandra should be strong in this Yog. A Pushkala Yog native will, as a rule,
lord over the earth. Should he be of royal scion, he will wear the regal crown
and adore a regal umbrella. Should the lord of Chandra Rasi be in a Kendrwith strength, the native will have an empire. If the said lord is in a Drishti
to, or yuti with a friendly Grah, even a low born person will become a king.
Should Lagna’s lord be in his exaltation Rasi, giving a Drishti to Chandra, onewill become a king to command a wide fleet of elephants, horses and suchother forces, destroy his enemies in total and have at his disposal a great
paraphernalia. Should Chandra, full of her digits, be in a Kendr, other than
Lagna, (i.e. Matru (4th house) , Yuvati, or Karma (10th house)Bhava) andreceives a Drishti from Guru and Sukra, the native lords over the earth. If thelord of Lagna is exalted, at the same time not being in inimical Bhava, ordebilitation Amsh and, when lonely placed in a Kendr, this will make one aking of kings. Should Kuja be in Lagna, identical with Mesha, Shimha, or
Dhanu and in a Drishti to a friendly Grah, one will become a king, who withthe strength of his own hands destroys the enemies. Should Kuja be inKarma (10th house)Bhava in Nakshatr Ashvini, Anuradha, or Dhanishtha, or,if Surya is in Lagna other than Tula, the native will become a king. Counted

from Kuja, if Guru is in the fifth, Chandra in the third and Surya in the ninth
Rasi, the person will become a king and equal himself to Kubera (thecontroller of Nava Nidhis for Gods). Even, if one Grah is in exaltation andreceives a Drishti from a friend, a king is born. If the said Grah is placed in
Lagna, along with a friend, one becomes a king with grains and of wealth.
When even one Grah is exalted, while Chandra is in her own Bhava in Lagna,
with strength, one born in a royal family will become a king and will be
respected by the public. Benefics in Sahaj, Ari, Karma (10th house)andLabha (11th house) Bhava, while malefics are relegated to Lagna and the
Zenith, the native will surely become a king of the earth and be saluted (byall). He will be also versed in politics. A king equal to Devendra is born, if
Sukra with strength occupies Labh, or Vyaya (12th house) Bhava, while Kuja
is cleanly posited in Lagna (i.e. well posited) identical with Makara and Sani
is in Dharm, or Vyaya (12th house) Bhava. (The position of Sukra, as above
can also be interpreted independent of Kuja/Sani) Should Chandra and Surya
be in Kalatra (7th house) Bhava, a fickleminded king is born. If malefics arerelegated to Labh, Sahaj (3rd house)and Shatru (6th house) Bhava, while thelord of Chandra Rasi receives a Drishti from a benefic, one will be a king,revered by all and will be a virtuous man. In the case of a male, Bhagya Yog
is formed in day birth, if all Grahas are in odd Rasis (i.e. Mesha, Midhunaetc.) and Chandra is waxing. Similarly for females born in night time (i.e.
after the sunset and before the sunrise). One born in Bhagya Yog will be ascholar, intent on doing auspicious things, know celestial music and possess
elephants and wealth. Bhagya Yog will be more effective, if there isadditionally a benefic in Lagna. Base men with Raj Yogas will become kings.

And those born in royal scion will rule the earth. Thus ends the 20th
CHAPTER entitles “Raja Yogas” in Horashara of Prithuyasas, son of Varah
Mihira.

CHAPTER 21.

Results of Grahas in the Several
Bhavas
One born at the time of sunrise (Surya in Lagna) will not be quiet and calm,neither will he have many sons. He will be unkind, be fond of war and weaksighted, he will speak less, will live in foreign countries and be happy. The
person born with Surya in Mesha will be famous, strong, semi-blind, wealthy
and learned. Should Surya be in Tula, the native will be without valour andhe will be poor for the most part of his life and he will do base deeds. The
native with Surya in Shimha will be head of his scion. One with Surya in
Karkataka will be intelligent and firm. Surya in Meena will make one serve
females. Surya in Kanya, Surya makes one devoted to his wife. The person
will be ungrateful. The native with Surya in Dhana ( 2nd house)Bhava will
have facial diseases. He will be wealthy and he will incur royal wrath andhave fear of theft. In Sahaj (3rd house)Surya makes one irascible and strong.
Such a native’s death occurs among his relatives. He will be famous. One,who has Surya in Matru (4th house) Bhava will not have money of his own,
will be distressed, wise and valorous. The one, who has Surya in Putra (5thhouse) Bhava will be a fast speaker, will have sharp memory, few sons andbe not wealthy. When Surya is posited in Shatru (6th house) Bhava, one will
be a king’s minister, a leader, be learned and famous. Should Surya be in
Yuvati, one will be playful, be not attached to his wife and will have anunquiet disposition. Should Surya be inAayur (8th house)Bhava, one’s eye
sight will be maimed. There will not be many children. Sickness and famewill be both present in the life of the native. Surya in Bhagya (9th house)
Bhava will make one virtuous. The native will have wife and sons and will
dislike his father. The person, who has Surya in Karma (10th house)Bhava
will attend to royal duties at all times; he will be brave and like warring. He
will be widely famous. One with Surya in Labha (11th house) will become
very rich, will have amicable servants and be dear to the king. Should Surya
be in Vyaya (12th house) Bhava one will not have money, be disabled,
afflicted and one will be in other countries. Surya in debilitation Amsh and ininimical Amsh will increase the affliction to the Bhava concerned. Should
Chandra be in Mesha, Vushabha, or Karkataka, as Lagna, the native will be
wealthy, happy and equal to a king. In other Rasis identical with Lagna
Chandra does not give speech, wisdom, wealth and strength. Should
Chandra be in Dhan, one will be courageous, rich and dear to women and
one will be happy with little. In Sahaj (3rd house)Chandra will give
calumniating tendency, kindleness and cunningness. If Chandra is in Matru(4th house) , one will have sweet food, be modest, addicted to women andbe happy. Should Chandra be in Putr, one will possess wife, wisdom andstrength, his wealth will be hard-earned. The native, who has Chandra in
Shatru (6th house) Bhava will be idle and poor and will have many foes. He
will curb, or overpower his co-borns. Should Chandra be in Yuvati, the native
will be close to his wife, be a leading person in the king’s employ and will beliberal. Should Chandra be in Randhr, one will be wealthy, will enjoy luxuries,
will be wise and very courageous. In Bhagya (9th house) Chandra will makeone virtuous, talkative, go after women and preside over money (wealthy).
The native, who has Chandra in Karma (10th house)Bhava will gather moneyby all (fair) means. He will have an artful and clever wife. Should Chandra bein Labh, one will be rich and a good scholar. He will possess cows, be
acceptable to the king and be modest. One who has Chandra in Vyaya (12thhouse) will have afflicted eyes, defective limb, sufferings from women andhe will be fickle-minded. If Chandra is in Vyaya (12th house) in own Rasi, orin exaltation, or she is waxing, though in Vyaya, happiness and wealth will
follow.
One having Kuja in Lagna will have an injured limb, be brave and strong. He
will be respected and mighty. He will also be fickle-minded, short-lived, wild,
idle and be troubled by bilious diseases. The native, who has Kuja in Dhan,
will have high incidence of expenses, a limb crippled and be harsh in
speeCHAPTER Kuja in Sahaj (3rd house)will make one dislike his co-born andearn money with difficulty, he will become rich and be lucky. Kuja in Matru(4th house) will make one desirous of living in others’ houses, will make one
sick and wealthy. In Putra (5th house) it makes a person grieved, ill-natured
and quite intelligent. Should Kuja be in Shatru (6th house) Bhava, one will bebase and idle. If Kuja is posited in Kalatra (7th house) Bhava, the native willsubdue to his wife and live in foreign countries. InAayur (8th house)Bhava
Kuja will make one’s existence difficult. The person will be forsaken by hiswife and sons. Should Kuja be in Dharm, one will indulge in killing the people
on the way. If Kuja is placed in Karm, the subject will become dear to the
public and be highly intelligent. If Kuja is posited in Labh, the native will haveexcellent qualities. If Kuja is placed in Vyaya, the native will be a befallen
person and be disabled. Budha in Lagna will make one learned, wealthy andkind. In Dhana ( 2nd house)Budha makes one rich and lucky. Should Budha
be in Sahaj, the subject will become rich on account of his own goodqualities. In Matru (4th house) he will be scholarly and learned. Budha in
Putra (5th house) makes one very intelligent, sweet in speech, wise andaccepted even by scholars. If Budha is placed in Shatru (6th house) Bhava,
the native will be of argumentative nature, will hate the public and live inforeign countries. One who has Budha in Kalatra (7th house) will be aMimamsaka, knowing the right and wrong course of action, be liberal-minded
and widely famous. InAayur (8th house)Budha makes one famous, Lord ofmoney, king and wise. Should Budha be in Bhagya (9th house) Bhava, onewill be very brave, will possess wealth and corn and be very enthusiastic.
With Budha in Karma (10th house)one will become Lord of money, give
donations, be intelligent and famous. Should Budha be in Labha (11th house)
Bhava, the native will earn in several (fair) ways and be rich, be dear to
women and of good qualities. If Budha is placed in Vyaya, one will be cruel,unkind and will be a spendthrift. If Guru is placed in Lagna, the native will belong lived, wise and happy. This does not apply, if the Grah is in fall. In
Dhana ( 2nd house)Bhava, Guru makes one wealthy, a good speaker, kindand interested in worshipping the Gods. Guru in Sahaj (3rd house)Bhava will
give bad disposition, but no wealth. The person will be ominous to his coborn and relatives. In Matru (4th house) Bhava, Guru makes one happy andgives a good wife. The subject will have good food, residence, conveyances
etc. Guru in Putra (5th house) Bhava will give a good wife and sons. He will

be fortunate, a scholar and an able speaker. In Shatru (6th house) Bhava,
Guru will give no enemies, make him a minister of the king and prudent.
Guru in Kalatra (7th house) will bless one with a good wife and sons and will
make him a better scholar than ever before. InAayur (8th house)Guru
contributes to long lease of life. The native will become a king, be learned
and have his force of enemies destroyed. Guru in Bhagya (9th house) will
make one enjoy all kinds of happiness. The native will be learned,
splendorous, virtuous and wealthy. In Karma (10th house)Bhava, Guru will
bestow wide fame, engagement in good acts and make one very wealthy.
When Guru is placed in Labh, the person will have gains from various
sources, will become head of a treasury, principal member of his clan and bewell-versed. In Vyaya (12th house) Guru makes a person defective-limbed
and spend money in charity and dances. Sukra in Lagna gives such beauty
equal to Manmadha and also qualities. The person will be won by women, be
wealthy and versed. When Sukra is placed in Dhana ( 2nd house)Bhava, onewill be conscientious, have cheerful face and be kind. One will join basewomen for the sake of sensual pleasures, if Sukra is placed in Sahaj. He will
not have wealth and luxuries. If Sukra is placed in Matru (4th house) , onewill be happy and will tend to pardon others. He will be kind and have wifeand sons. Should Sukra be in Putr, one will be a king’s minister, or a leader,
he will have female issues and be learned. In Shatru (6th house) Sukra
makes one be without enemies, be of cunning disposition and be sickly, hewill also lose his wealth and sons. Should Sukra be in Kalatra (7th house)
Bhava, the person will be infatuated with passion, will hate his friends andwill be close to chief persons. If Sukra is placed in Randhr, one will be ofvaried nature, sick, will have wife and children and one will be delighted.
Should Sukra be strong in Dharm, one will possess wisdom, virtues, luxuries,
wife and sons. In Karma (10th house)Bhava, Sukra will make one dear to
women, become a king’s minister and will dig wells, tanks etc. for the public.
Sukra in Labha (11th house) Bhava gives superior knowledge, wealth,kindness, gains and satisfaction. If Sukra is placed in Vyaya (12th house)
Bhava, it makes a person go after women, otherwise righteous, but
undutiful. If Vyaya (12th house) Bhava is the own Bhava, or exaltation Bhava
of Sukra one will be wealthy and marry a famous lady. Should Sani be in
Lagna, the native will be very sick in his boyhood, be dirty and a wanderer.
He will also be wicked in nature. He will not be loyal to the fair sex and hewill be windy in temperament; he will be disabled. If Sani is in its own Bhava
or, if Sani is exalted, in Lagna, the person will be principal in his clan, wise,
wealthy and be a king. If Sani occupies Dhana ( 2nd house)Bhava, the native
will not have any money left by his father. He will have self respect, courage,
wealth and be learned. If Sani is placed in Sahaj (3rd house)Bhava, one will
be brave, unkind, witty and disrespected. If Sani is in Matru (4th house)
Bhava, one will be troubled by his own relatives, will not have many sonsand will be unhappy. If Sani is posited in Putra (5th house) Bhava, the native
will be dull, will have limited number of sons and will suffer from eyediseases. He will be a wanderer. If Sani is in Shatru (6th house) Bhava, thenative will be helpful, be free from any enemies and diseases and he will bevery famous. Should Sani be in Kalatra (7th house) Bhava, one will be mean,
fickleminded, grieved and one will be fond of his wife though she will bewicked. If Sani is inAayur (8th house)Bhava, one will be wealthy, sick, will nothave many sons, will be weak sighted and fickleminded. If Sani is placed in
Bhagya (9th house) Bhava, one will hold the flag of Dharma aloft, be a great
expert, be greatly wise and just and one will have sons. Should Sani beposited in Karma (10th house)Bhava, one will have good mental disposition,
will be wealthy, chief of his caste and happy. If Sani is placed in Labha (11thhouse) Bhava, the native will be of lordly disposition and famous; he will be ascientist and an expert in the use of weapons (and in surgery). If Sani is in
Vyaya (12th house) Bhava, the native will blame others, be burdened withheavy expenditure and be unhappy. Should Sani be in a Bhava, along with
its lord, the benefic and malefic results will be dependent on both. A Grah infall, or inimically placed will adversely affect the Bhava in question.
Whatever has been said in regard to the 12 Bhavas with reference to Lagna
equally applies, when counted from Chandra. The results of various Bhavas
can be predicted from Chandra and from Lagna. Such results for every Rasi
can be predicted accurately. The results of Bhavas will be wither, if three, ormore Grahas are posited in one Bhava. Thus ends the 21st CHAPTER entitled“Results of Grahas in the Several Bhavas” in Horashara, of Prithuyasas, sonof Varah Mihira.

CHAPTER 22.

Implications of Karma (10thhouse)Bhava
One’s obtainment of wealth (i.e. one’s livelihood) is the product of his own
inner nature. Such wealth is acquired through the Grahas posited in Karma(10th house)Bhava counted from Lagna, Chandra and Surya, or therespective Navamshas. Money comes through father, mother, brother,relative, elder (preceptor), wife and low class men according to the Grahconcerned be Surya etc., as indicated by the position in Karma (10thhouse)Bhava from Lagna, or from Chandra. If Karma (10th house)Bhava iswithout a Grah, then the strongest among Chandra, or Surya should beconsidered. The lord of the Rasi, in which Karm’s lord is posited may also be
considered. (That is the said Navamshas will denote the kind of livelihood).
Should the lord of such Amsh be Surya, the person earns through fruits,
trees, medicines, metals, sculpture, betting, falsehood, cheating and royalsources. Chandra’s Amsh in such case indicates: pearls, carriers run inwater, husbandry, water, clothes etc., cows, buffaloes, sugar, female’s
company, chanting Mantras, hymns and the like and worship of Gods. SuchAmsh of Kuja denotes: teaching, Mantras, bravery, weapons (or surgeryetc.), fire, medicines, selling in marker and through Kshatriyas (i.e. personsof royal scion). In such Amsh of Budha, the livelihood is through: writings,
drawings, literature, mathematics, bets, dancing, donations (i.e. the person

will receive donations in marriages, Shraddas etc.), education and loving
speeCHAPTER Should such Amsh be of Guru, the means of livelihood will befrom: education, worship of Gods (i.e. temple priesthood, Mantras, Japas,
exposition of Mantras, knowledge of the three periods (i.e. Jyotish), Sakunas
and royal favours. Should Sukra be the lord of such Amsh, the livelihood willbe through: cows, buffaloes, horses, elephants etc., the company of women,
medicines, beautification, singing etc. and one will be happy through these.
Should the said Amsh be of Sani, the source of living will be: fruits, leaves,carrying loads, labour, base men, servants, sales of grain and inferior grains(Khubhanya) (?) labour carrying loads, base deeds, sesame, salt, grains,vegetables, grass, firewood, water etc. Should the Grah, owning the Amsh,be very strong, one will earn money effortlessly and, if the Grah owning theAmsh is in deep fall, the results mentioned will manifest in little proportion.
The Jyotishi should advise (the means of livelihood) in the direction of thecountry indicated (by the study of the Kundali), or the country suitable toKarma (10th house)Bhava from Lagna. The sages say, that, if the said
Bhavas receive Drishti from their own lords, then, the native will earn in his
own country and, if the said Bhavas receive a Drishti from, or are yuti withother Grahas, the livelihood will be in other countries. If the lord of the said
Amsh is posited in a movable Rasi, or Amsh, the native earns even, when inother countries/places and be happy; if the lord of the said lord of the Amshis posited in a fixed Rasi, or Amsh, the earnings will be only in his native
country and, if the lord of the Amsh is placed in a dual Rasi, or Amsh, theearnings will be anywhere. Should the lord of the said Amsh be in retrograde
motion money will be acquired in many ways. And one’s earning will beproportionate to one’s own luck. The results have already been enumerated
in full. Even one strong benefic in Karma (10th house)Bhava from Chandra,
not receiving a Drishti from, or not yuti with malefics, is enough to make aperson enjoy fame for him and his family till the end of the Yuga. The
counting applies similarly to Lagna also. Thus ends the 22nd CHAPTER,{Implications of Karma (10th house)Bhava} in Horashara of Prithuyasas, sonof Varah Mihira.

CHAPTER 23.

Conjunctions of Two, or More Grahas
and their Effects
The combination of two, or more Grahas always affect the Bhava concerned.
The effects of such combinations may also yield a poisonous mixture, as
honey and ghee together yield. The brief results of such combinations ofGrahas are explained infra. The results arising out of transits of Grahasshould be correlated by the Jyotishi before issuing predictions. If Surya andBudha are together in Matru (4th house) Bhava, or inAayur (8th house)Bhava
from Lagna, the person born will be equal to a king in qualities and be
wealthy. Surya and Budhaa together in a Bhava, other then the 4th, or 8th,
will make one virtuous. If Surya and Chandra are together in Bhagya (9thhouse) Bhava, the native will be wealthy. If Surya and Chandra are together
in Karma (10th house)Bhava, he will attain fame. If Surya and Chandra are in
the 12th, the native will be ousted from his caste. In such a case, he will also
be blind. This combination in other Bhavas does not give wealth. Should aperson of royal family have Chandra and Sani in Labh, Ari, Putr, or Karma(10th house)Bhava, in his Janm Kundali, he will ascend the royal throne.
There is no doubt in it. The combination of Surya and Kuja in Karm, Labh,
Tanu (1st house or Lagna), orAayur (8th house)Bhava, causes one’s birth ina great family and bestows great strength, whereas this conjunction in other
Bhavas gives no wealth. If Surya and Guru are together in Lagna, Dharm,

Karm, or Labha (11th house) Bhava, the native has strong command andfame and will be inaccessible (i.e. he will be too big a person to be reachedby all). The conjunction of Surya and Sukra occurring in Karm, Randhr, orPutra (5th house) Bhava makes a person equal to a king, famous andmighty. The conjunction of Surya and Sukra occurring in places, other thenKarm, Randhr, or Putra (5th house) Bhava will give only penury andunhappiness. Should Surya and Sani dwell in Dharm, Dhan, or Shatru (6thhouse) Bhava together, they give widespread fame and happiness. Suryaand Sani together in other Bhavas, then 2, 9, or 6 leads to no wealth. Should
Kuja and Chandra be together in Karm, Dharm, Putr, or Labha (11th house)
Bhava, one will become wealthy and be equal to a king. In other Bhavas, one
is deprived of his relatives and happiness as well. The native will be learnedin poetry and arts and be wealthy, if he has Budha and Chandra together in
Sahaj, Vyaya, Ari, orAayur (8th house)Bhava in his Janm Kundali. If in other
Bhavas, one will be fearless and indigent. Should Guru and Chandra be notin Dhan, or Shatru (6th house) Bhava, or depressed, the native with a
combination of these two, will be wealthy. He will have wife and sons and bewell-mannered. Should Sukra and Chandra be together in Karma (10thhouse)Bhava, one will be an expert trader, will enjoy good robes and life andwill lord over money. If Sukra and Chandra be in Vyaya (12th house) Bhava,
he will obtain money from foreign countries. If Kuja and Sani be together in
Dharm, Putr, Matru (4th house) , Karm, or Dhana ( 2nd house)Bhava, one will
have sons, relatives, virtue and wealth. One is unlucky and dirty, if one has
Kuja and Sani together in the 1st, 3rd, 6th, 7th, 8th, 11th, or 12th. Chandra
and Sani together give an emaciated body. Such native will be bent upon

doing base deeds, will dislike his mother and will be a fool. Chandraa andSani together in Sahaj, Ari, Karma (10th house)and Labha (11th house)
Bhava bestow all kinds of wealth. Should Kuja and Budha be in one Bhava,
the native has no steady mind. He will be satisfied with little. He will be dirty
and like to eat other’s food. If Kuja and Budha be together in a Kendr, thenative will get wealth and be happy. If Kuja and Guru be in one Bhava, thenative will be long lived, will obtain sons, will be well-behaved. Should Kuja
and Guru, be together in a Dusthan Bhava, i.e. Ari, Randhr, or Vyaya (12thhouse) Bhava, the person will be addicted to vices, be sick and will have notmuch wealth.
If Kuja and Sukra are disposed in one Bhava, the native will be fickleminded,
will be at his wife’s disposal and will indulge in wicked acts. Should Kuja andSukra be together in Lagna, Matru (4th house) , or Karma (10thhouse)Bhava, one will be chief of his caste, or head of the village. Kuja andSani in one Bhava give windy troubles (i.e. rheumatism etc.) and bilious
complaints. Should Kuja ans Sani be together in Sahaj, Ari, Karm, or Labha(11th house) Bhava, the native will be equal to a king, liked by all andfamous. If Budha and Guru are in one Bhava, one will be deaf, learned andwill have eye diseases. If Budha and Guru are together in Vyaya, Randhr, or
Shatru (6th house) Bhava, one will be lucky, famous and virtuously disposed.
Should Budha and Sukra be in one Bhava, the native will be maimed (orspiritless); his welfare (or prosperity) will be checkered. He will have a mean
wife and mean sons and yet he will be affectionate to them. Should Buddha
and Sukra be conjunct in Dharm, Putr, or Tanu (1st house or Lagna) Bhava,

he will earn titles and immense money. Should Budha and Sani be in Karm,
Tanu (1st house or Lagna), or Bhagya (9th house) Bhava, one will have
wealth, wife and sons and friends. Budha and Sani together in other Bhavas,
then Karm, Tanu (1st house or Lagna), or Bhagya (9th house) Bhava, will
yield inauspicious results. If Guru and Sukra join in Tanu (1st house or
Lagna), Putr, Dharm, orAayur (8th house)Bhava, the native will enjoy wife,
wealth and sons. Should Guru and Sukra be conjunct in one Bhava, otherthan Tanu (1st house or Lagna), Putr, Dharm, or Randhr, one will be troubled
by diseases and be sorrowful. If Guru and Sani are posited in Bhavas, otherthen Sahaj, Ari, Karma (10th house)and Labha (11th house) Bhava, thenative will have no self-respect and money. Should Guru and Sani be
together in Sahaj, Ari, Karm, or Labha (11th house) Bhava, one will befamous and be worshipped by the king. Should Sukra and Sani be in Lagna,
Putr, Dharm, Matru (4th house) , or Karma (10th house)Bhava, one will becommanded by his wife, be a chief in royal service and wealthy. Should
Sukra and Sani be together in a Bhava, other then Lagna, Putr, Dharm, Matru(4th house) , or Karma (10th house)Bhava, the native will be deprived one ofhis strength and money. With the yuti of Surya, Chandra and Kuja, the native
will be most sinfully disposed. His livelihood will not have much progress. He
will be without relative, wife and children. He will be disabled. He will be
blamed by the public and be a miser. Should Surya, Kuja and Budha be in
one Bhava, the native will be against righteous deeds. He will live in distantcountries, be a miser and be unkind. The wealth acquired by him will vanishand he will be sorrowful. The combination of Surya, Chandra, Budha andGuru in one Bhava will make a person intelligent, dear to a king, penniless atthe end and thus dependent on others even for morsel of food. The native
will hurt others’ feelings. If Surya, Guru and Sukra ar in one Rasi, the person
will be intent upon giving donations, praised by the public and be a king. He
will be cheated by women and in gambling and thus be devoid of his wealth.
He will have trouble from enemies. He will suffer from grief. Should Surya,
Sukra and Sani be in one Bhava, the native will be devoid of religious codes,
be a big cheat and be miserable. He will not have any income. he will besick. But, in his old age, he will possess some money. If Chandra, Kuja andBudha be in one Bhava, the native will become famous, be worshipped by
the public, learned, eloquent in speech, kind and will be penniless in the
middle of his life. If Chandra, Budha and Guru are posited in one Bhava, thenative will have a widely exalted status. He will be very learned, rich,valorous and a king. The native will undoubtedly become a king, if Chandra,
Guru and Sukra are placed in one Bhava. He will have elephants, horses,
conveyances, serving force, treasury etc. at his command. Should Chandra,
Sukra and Sani be in one Bhava, the native will have self-respect, be richand kind. He will have luxuries at his disposal. His position in life will beneither great nor significant. He will have sons and cattle and be respectedby his relatives. If Chandra, Sani and Surya join in one Rasi, one will notacquire much riches. He will be accosted by diseases and be grieved. He will
go begging and be disabled. His means of livelihood will be: service anddance. Should Kuja, Budha and Sukra join in a single Rasi, one will be sickright from the childhood, to a small extent. He will be in a position to remain
jocularly disposed, be a prince and widely famed. Should Kuja, Guru andSukra be in one Bhava, the native will have conveyances and attendants at

his disposal. He will attain great fame and wealth. He will possess issues andlands and enjoy greatly. Should Kuja, Sukra and Sani be in one Bhava, it isominous for the mother of the subject. He will wander in foreign countries
and be addicted to other ladies. He will be base and be insulted bu royal
circles. Should Kuja, Sani and Surya be in conjunction, the native will be asinner. He will deceive others’ wives. He will have a short span of life. His
end will occur in a foreign country through poison, fire, or jail. If Kuja, Suryaand Budha are placed in one Bhava, one will ever be roaming. From time totime, he will gather some grains and cook them (i.e. he will have to makeefforts for every square meal on a day-to-day basis). The conjunction of
Budha, Guru and Sukra will make the native a king. His possessions will beplentiful. He will be modest. His fame will be spread in the (whole) region.
Should Budha, Sukra and Sani be in one Bhava, the native will be ruler ofmen, wealthy, steady in mind, famous, long lived, acceptable to all andlearned. Should Budha, Sani and Surya be together, one will have a very
bloody and bilious physique, will hate his own men, be meanly disposed, will
live in foreign countries, will have more veins and an emaciated body.
Should Budha, Surya and Sukra be in one Bhava, the native will enjoy
luxuries, wealth and the kind and be among his parents and relatives. He will
have respect and valour. If the Grahas Budha, Sani and Kuja be together inone Bhava, the native will be a prostitute’s husband, be intent on living in
distant countries, be inimical to his men, aggrieved, short lived and loses his
cattle and wife. If Guru, Sukra and Sani join in one Bhava, the native will be aprincipal member of his caste men and be happy with his family. He will
have limited gains and luxuries. He will be famous and be liked by all. Should

Guru, Kuja and Surya be in conjunction, one will be wealthy, worshipped by
the people, learned and be free from sickness and enemies. He will haveevery kind of happiness. Should Guru, Kuja and Sani be in conjunction, thenative will be a town’s head and be strong. He will put up with difficulties. He
will be wealthy, jealously disposed, respected and valorous. Should Guru,
Sani and Chandra be together, one will be after women. He will have issues
and be happy. He will speak sweetly and be friendly to the people. He will
respect his parents, preceptors and Gods. The native, who has three, ormore Grahas either in Lagna, or in Karm, or in Bhagya (9th house) Bhava,
will engage himself in multifarious activities, will have numerous goodqualities, will be extremely intelligent and will enjoy, like a lord of wealth.
Should Chandra, Guru and Kuja be in one Bhava, they give vigour andwealth. This is not so in the case of one of them being in depression, or their
being in Ari, Yuvati, orAayur (8th house)Bhava. Should Sani, Chandra, Kuja
and Sukra join in Dharm, Karm, or Tanu (1st house or Lagna) Bhava, one will
not have any bonds of family and relatives, will live in foreign places and be
happy. If benefics only join in a Bhava, the effects produced will be very
superior.

Inauspicious

resultswill

follow,if

malefics

join

together.

Combinations of Grahas, if they are mixed in nature, then the effects will beequally mixed. If four, or more Grahas join in a Bhava, only mixed effects will
follow. The results will manifest in the major and sub-periods, depending on
the good and bad disposition of the Grahas. Thus ends the 23rd CHAPTER
entitled “Conjunctions of Two, or More Grahas and their Effects” inHorashara of Prithuyasas, son of Varah Mihira.

CHAPTER 24.

Adverse Combinations for a Janm
Kundali
Should Surya, Chandra and Kuja join in Tanu (1st house or Lagna), Matru(4th house) , Yuvati, Karm, Dharm, or Vyaya (12th house) Bhava, being
devoid of strength, the notorious Jal Yog is produced. The native, who has Jal
Yog will be dunce, unimportant and devoid of any wisdom and wealth. He
will have no fixity of mind. He will be stubborn (in the sense, that he will not
accept any good thinking) and he will depend on others for food. He will be
subject to mental worries. Kema Drum Yog (of another kind) is produced,
when Dharm’s lord is pushed to Vyaya (12th house) Bhava, while Vyaya’s
lord is in Dhana ( 2nd house)Bhava without strength. Simultaneously, Sahaj(3rd house)Bhava shall have placement of malefics. One born with the Kema
Drum Yog (mentioned in the above Sloka) will be after other housewives, will
always look up to other for his food, will indulge in bad deeds and willcontract

severaldebts.

ShouldKalatra(7thhouse)

andAayur(8thhouse)Bhava be occupied by malefic Grahas, while Lagna’s lord is in fall in
Rasi, or Navamsh, one born in Gulik Kala will destroy his family. If all the
Grahas are in fall in Rasi and Navamsh, or, if they are exalted in Bhavas not
happening to be Dharm, or Karma (10th house)Bhava, the native will only
get his food by begging. When Lagna’s lord is in Vyaya (12th house) Bhava,
a malefic is placed in Karma (10th house)Bhava and Chandra is with Kuja,

Abhi Yog is formed, which makes one wander in distant places and sufferfrom penury. Should Surya and Chandra be in Dharm, Tanu (1st house or
Lagna), or Putra (5th house) Bhava, while Guru is in Sahaj (3rd house)Bhava,
or in a Kendr, one born thus will become mad. In such a Yog, essentially, theKala Hora at birth shall be that of Sani, or Kuja. Should Chandra and Budha
join in a Kendr, without Drishti from, or yuti with another Grah, Paishacha
Yog is produced. Such a person will be mad. If Sukra and Chandra are in a
Kendr, while malefics are in either Randhr, or Putra (5th house) Bhava, Maha
Gada Yog is produced. The result is insanity. If Lagna is occupied by Kuja andSani, while its lord is in Dhan, orAayur (8th house)Bhava along with Chandra
and Budha and Sukra are in a Kendr, even a person born in a superior caste
becomes a base man (i.e. he will not shine in life). Should Kuja and Sani bein a Kendr, Rahu in Lagna, while benefics are in Vyaya, or Shatru (6th house)
Bhava, Chandal Yog is formed. This Yog will make one shun the duties
prescribed for the family he succeeds. If Budha, Sukra and Chandra arerelegated to Kendras, while Rahu is rising, again Chandal Yog is produced.
The person, who has such Yog will take to mean acts. Epilepsy is caused to
one born in Parivesha Kala, who has simultaneously Sani and Kuja in Ari,
orAayur (8th house)Bhava with Guru not occupying Lagna, Putr, or Bhagya(9th house) Bhava. Should Sani and Kuja be in Lagna, while Lagna’s lord is in
Dhan, Randhr, or Bhagya (9th house) Bhava, with benefics not being in
Kendras, one will suffer from diseases throughout his life. Should Chandra,
Sani and Sukra be in Kendras, while Surya and Kuja are in Vyaya (12thhouse) andAayur (8th house)Bhava, another kind of Kema Drum Yog is
produced. Such native will confine to his birth place only (for his livelihood).

If malefics are in Ari, Randhr, or Vyaya (12th house) Bhava, one is ousted
from his caste. Same is the result, when these Grahas are in Karma (10thhouse)and Dhana ( 2nd house)Bhava, while auspicious Rasis are notoccupied by benefics. Should Dharm’s lord be posited in Vyaya (12th house)
Bhava, while the lord of Chandra Rasi and Lagna’s lord are with malefics andcombust in Surya, the person will damage the fame of his dynasty and willlose his wife and sons. When Kendras are occupied by malefics and benefics
and Chandra receives a Drishti from Lagna’s lord, or alternatively, is placedin Sani’s Amsh, there is formation of Kulapamsana Yog. The native, who has
Kulapamsana Yog will be deserted by his family members, will face acutepenury, live in foreign countries, lose his wife and sons and suffer blemishes
galore.
If Dharm’s lord is in Dhan, or in Putra (5th house) Bhava along with Surya,
not receiving a Drishti from benefics, while Sahaj (3rd house)and Shatru (6thhouse) Bhava are occupied by malefics, one will take to mean professions, oracts. Should Chandra be in a Bhava of Sani, while Sani is in a Kendr and Guru
is in Vyaya (12th house) Bhava, the person resorts to begging, as profession.
If there are malefic Grahas in the 8th, the 6th and the 12th Bhava counted
from the Rasi occupied by Lagna’s lord, one will leave his native place. If
there are malefic Grahas in the 8th, the 6th and the 12th Bhava counted
from the Rasi occupied by the lord of Chandra Rasi, while Bhagya (9thhouse) Bhava is not occupied by its own lord, one will leave his native placeby selling away his possessions and because of blemishes of his own. Should
Budha, Guru (Chandra) and Sukra be in their inimical Bhavas, or in fall inRasi/Amsh, while Sani is in Lagna, one will suffer on account of blemishes ofthe family (i.e. his ancestors) and be deprived of wife and sons. The same
results can be indicated byAayur (8th house)Bhava also. Surya singly in deep
fall can nullify the good effects in the Janm Kundali, though the other Grahas
may well be in their own, Multrikon and exaltation Bhavas. Should Surya bein Tula Navamsh, in spite of his being in exaltation in Rasi, even anemperor’s son will be jettisoned down to a base position. Should Surya’s
position be in Tula 10 degrees, even 1000 Raj Yogas are cancelled. Should
Sukra be in Kanya Navamsh, even an unparalleled empire will decline. The
native, though belonging to a royal family, if born at the fall of a meteor, inVyati Pata, during a roaring thunder, ar at the sight of a comet will live on
alms. Should Lagna fall in Budha’s Dreshkan and receive a Drishti from
Chandra from a Kendr, even a person born in a royal family will become
artisan without any doubt, as declared by the sages. Should Sukra be in fall,or in a Navamsh of Sani and receive a Drishti from Sani, while Chandra andSurya are in Kalatra (7th house) Bhava from Lagna, the native along with hismother serves others. If Chandra is in the Navamsh of Surya and vice versa,
while both of them are in one Rasi, the native will have an emaciated body.
According to Surya, Chandra, Kuja and Sani occupying in their order Randhr,
Ari, Dhana ( 2nd house)and Vyaya (12th house) Bhava, loss of eye sightshould be predicted through the strongest of the Grahas, i.e. defectconcerning such Grahas’ humour will cause loss of eye sight. Should malefics
be in Dharm, Labh, Sahaj (3rd house)and Putra (5th house) Bhava notreceiving a Drishti from benefics, damage of hearing should be predicted.
One’s teeth will present unsightly look, if malefics be in Kalatra (7th house)Bhava (and not receiving Drishti from benefics). The person will be insane, if
Sani is in Lagna, while Kuja is in Yuvati, Putr, or Bhagya (9th house) Bhava
and Chandra is decreasing. The person will be insane, if Surya is in the 12th
from Chandra. Should the 4th and 8th Bhavas from Sukra be occupied by
malefics, without receiving Drishti from, or being yuti with benefics, death of
the native’s wife shall take place by fire, confinement, poison etc. Should
Sukra be placed in the midst of two bad Grahas, be weak and in inimical, or
Neech Amsh, the native’s wife will die by fire, confinement, poison etc. in a
Kon, while Tanu (1st house or Lagna) and Kalatra (7th house) Bhava areoccupied (by some Grahas), the native will have a disabled wife, will besorrowful and addicted to others’ wives. If Sani is in Lagna, while Chandra
and Sukra are in the setting Bhava, i.e. the 7th Bhava, one will have a barren
wife. Should Tanu (1st house or Lagna), Vyaya (12th house) andAayur (8thhouse)Bhava be occupied by malefics, while Chandra is in Putra (5th house)
Bhava, the native will not have any children. When Yuvati’s lord is in Putra(5th house) Bhava, the native’s wife is destroyed and he will lose hischildren. Should malefics be in Lagna, Putr,Aayur (8th house)and Vyaya(12th house) Bhava, one’s family is destroyed. Should Budha and Sukra be in
Kalatra (7th house) Bhava, while Matru (4th house) Bhava is occupied by amalefic Grah and Chandra has another malefic in her 8th, the dynasty of thenative is destroyed. Even Guru in Matru (4th house) Bhava cannot save one
in such a circumstance. Should Randhr’s lord occupy Putra (5th house)
Bhava, while Lagna has a malefic Grah in it and Matru (4th house) Bhava has
Chandra there in, with Putr’s lord being weak, the native will have nodescendants. Should Vyaya (12th house) Bhava be occupied by weakChandra, or weak Surya, one will be one-eyed. In case Surya is in Yuvati,
orAayur (8th house)Bhava, along with a malefic, there will be eye diseases
and tooth decay. If Matru (4th house) and Putra (5th house) Bhava containmalefics, Guru is posited in Vyaya (12th house) Bhava, while Chandra is in
Ari, orAayur (8th house)Bhava, without Drishti from, or yuti with benefics,
the native will doubtlessly become blind. Should Chandra be on themeridian, i.e. on the cusp of Karma (10th house)Bhava, Kuja be in Kalatra(7th house) Bhava, while Sani is in the 2nd from Surya, the native will bedisabled and be removes from his caste. (He may change his religion also)
The native will incur leprosy, if Chandra is in the Navamsh of Dhanu, Makara,or Meena. Similar results will have to be expected, if Lagna Navamsh falls in
Vruchika, Karkataka, Mesha, or Vushabha and be yuti with a malefic. The
native will be affected, as far as his private parts are concerned, if Chandra
being yuti with a malefic, falls in Karkataka, or Vruchika Navamsh. Should
Chandra be in the 4th Navamsh and be yuti with a malefic Grah, there will
be affliction to the native’s chest, belly and ears. If Chandra is shadowed by
Rahu and is placed in Vyaya (12th house) Bhava along with a malefic, thenative will become insane, tend to quarrel, or be irritated. Should Sani,
posited in a Kendr with strength, give a Drishti to the lord of Chandra Rasi,
the person will be disabled, unlucky and become an ascetic. If the four
Grahas, namely Kuja, Surya, Guru and Sani be together, avoiding Lagna,
Matru (4th house) , Yuvati, Karm, Putra (5th house) and Bhagya (9th house)
Bhava (i.e. join in Dhan, Sahaj, Ari, Randhr, Labh, or Vyaya (12th house)
Bhava, the native will be instrumental for the destruction of his dynasty, will
devoid of wife, sons and money and will live in foreign countries. Should one

among Guru, Chandra and Surya be in Lagna, or Karma (10th house)Bhava,
while a malefic is in Vyaya (12th house) Bhava, even with ordinary brillianceand receiving a Drishti from an exceedingly strong Sani, the native will leadmen and obtain a holy order. Should Chandra be in a benefic’s Rasi, or Amsh(or that of Budha in particular) and be in Drishti to Sani, who is with strengthand going towards the meridian in his own Bhava, or in his exaltation Bhava,
the native will become a Sanyasin and be not happy. When Chandra iswaxing and is with exemplary strength and Lagna’s lord in Drishti to Kuja,
who is devoid of strength, the native will take to penance, will be griefstricken, be devoid of wealth and followers and will obtain his food and drinkwith difficulty. Should Lagna’s lord be yuti with Surya and give a Drishti to
Chandra, while Lagna is occupied by Sukra, or Guru and receives a Drishti
from a malefic, the native causes destruction to the nobility of his birth.
Should Sukra be in depression, or inimical Rasi and Amsh, a malefic Grah in
a Kon and Lagna without good Drishti, the native will give up his domestic
responsibilities, be sagely in disposition and throughout life will follow otherin the matter of principles (i.e. will not have any of his own). The several
Yogas enumerated, as above should be carefully evaluated along with theGrah’s strength and weakness, so that the good, or bad of the Dasha periods
are rightly declared. Thus ends the 24th CHAPTER entitled “Adverse
Combinations for a Janm Kundali” in Horashara of Prithuyasas, son of Varah
Mihira.

Chapter- 25.

Stri Jataka (woman's horoscope)
The effects of various combinations and Dashas should be equally applied toboth females and males. The effects applicable to women, as denoted bytheir Janm Kundalis shall be restricted to them alone, if those are of suchnature. The rest shall be applicable to their husbands. The female’s
widowhood should be deduced fromAayur (8th house)Bhava. Her husband’sluck and happiness are noted from her Kalatra (7th house) Bhava. Her
appearance is indicated by her Lagna. Her children and wealth depend on
her Bhagya (9th house) Bhava. Benefic Grahas, which are strong willproduce auspicious results, if they are connected with the said Bhavas.
Malefics give bad effects in such cases. The Bhavas, that are not occupied bytheir lords should be evaluated in such a manner. Should both Lagna andChandra be in even Rasi/Amsh (i.e. female Rasis and Amshas), the girl will
possess a true feminine disposition. If benefics lend their Drishtis, or join
Lagna/Chandra, as above, she will be lucky, chaste and famous. Trimshamsheffects should be declared with reference to the strongest of Chandra andLagna. The lord of such Trimshamsh should also be strong. The female bornin a Rasi of Kuja and in the Trimshamsh of Kuja will give birth to a dead childand will not be of good qualities. Should the Trimshamsh be that of Budha (inMesha and Vruchika), she will be cunning, will follow dirty principles andhave few issues. Should the Trimshamsh (in Mesha, or Vruchika) at birth bethat of Guru, she will beget offspring, be burdened by expenses galore andbe dear to her partner. Should the said Trimshamsh be of Sukra, she will
beget daughters and will indulge in secret (unsanctioned) sexual pleasures.
Being a Mesha, or Vruchika, if born in a Trimshamsh of Sani, the female will
be a servant and be vicious in several ways. The position of Surya in
Trimshamsh in similar manner may also yield similar results. Should the birth
in a Rasi of Budha fall in Kuja’s Trimshamsh area, the female will be addicted
to another man. She will have few issues. And in Budha’s Trimshamsh she
will be supreme of the family and, if in the Trimshamsh of Sukra, she will
have cattle, wealth and luxuries. In the Trimshamsh of Guru, a female bornin a Budha’s Rasi will be devoted to her husband exclusively, be dear to him.
If Guru is in his own Bhava, or in his exaltation Rasi, the same effects will
prevail. Is she is born in Budha’s Rasi, in Sani’s Trimshamsh, she will equal aneuter, will give birth to dead child (or her children will die) and she will notlive with her husband. If a Rasi of Guru rules at birth, the female born in the
Trimshamsh of Kuja will be a domestic servant and will be famous, if in the
Trimshamsh of Guru, she will be very rich and in Budha’s Trimshamsh she
will be adored by all. She will have sons, if the Trimshamsh be of Sukra. She
will also be virtuous and dear to her husband. The Trimshamsh of Sani will
make her poor, beget daughters and independent at all times. When birthfalls in a Rasi of Sukra in the Trimshamsh of Kuja, she will be wicked, likequarrels, hate her husband and will have a bad history. If the Trimshamsh isthat of Budha, she will take pleasure in poetry, arts, singing and playing
instruments; she will be beautiful and virtuous. She will be bestowed withhusband, sons and wealth, if the Trimshamsh is that of Guru. Should theTrimshamsh belong to Sukra, she will have all luxuries, be sharp and dear toall. If the birth is in Sani’s Trimshamsh, she will remarry. She will beget deadchildren of lose children and be always sick. Now a Rasi of Sani at birth.
Should the Trimshamsh belong to Kuja, she will be a servant, an unchaste
woman and she will be getting dead children. Budha’s Trimshamsh indicates,that she will not be loyal to her husband, be unchaste and cunning. She will
be dear to her husband, lucky and widely famous, if born in Guru’s
Trimshamsh. If born in the Trimshamsh of Sukra, she will be of lordly
disposition, be barren and be devoid of good history. She will take to bad
traditions and will be very unlucky, if born in Sani’s Trimshamsh.
With regard to those females born in Shimha: In the Trimshamsh of Kuja, shewill be very talkative, unchaste, be in distant places and will resemble men
in appearance and qualities. In the Trimshamsh of Budha, she will be
devoted to her work, but be not chaste. She will be dear to king, will nothave many issues and be always sick, if born in the Trimshamsh of Sukra.
She will be healthy and poor, if Sani is the ruler of Trimshamsh. She will be
liked by the king, if born in Guru’s Trimshamsh. Now the various
Trimshamshas of Karkataka at birth. She will be self-willed, sensual and willlose children, if the Trimshamsh is that of Kuja. The issues and longevity are
limited by Guru’s Trimshamsh. Budha’s Trimshamsh will make her anartisan. She will be either barren, or have children dead, if it is Sukra’s
Trimshamsh. Sani’s Trimshamsh will deprive of her husband and she will eke
out her food with difficulty. The Jyotishi should predict the effects ofTrimshamsh, as detailed above. Such Trimshamsh effects should bepredicted through Chandra and Surya, or through Lagna and Chandra. One’s
husband will be wretched, if Kalatra (7th house) Bhava is vacant, be weak
and receives a Drishti from malefics, but not from benefics. Should Budha
and Sani be in Kalatra (7th house) Bhava, she will beget a husband equal toa neuter. She will be barren and unlucky. She will always be away. Should
Kalatra (7th house) Bhava be a movable Rasi, or its lord is placed in such
Navamsh, her husband will like to be away from home; and a fixed Rasi will
make him stick to home. Should Surya be in Kalatra (7th house) Bhava, shewill be given up by her husband. Early widowhood is caused by Kuja in
Kalatra (7th house) Bhava. If Sani is in Kalatra (7th house) Bhava andreceives a Drishti from malefics, she will remain unmarried, or she will
become a widow and go to other men. Another marriage to a woman isindicated, if Kalatra (7th house) Bhava is occupied by both malefics andbenefics. She will become a widow, if both Kuja and Sani are in Kalatra (7thhouse) Bhava owned by a malefic. Should Surya and Rahu be in Kalatra (7thhouse) Bhava, the lady will have many husbands. If a malefic is in Kalatra(7th house) Bhava without strength and benefic Drishti, she will be given up
by her husband and, if the said Grah be also in depression, she will beinimical to her husband. Should there be exchange of Navamshas between
Kuja and Sukra, the female will be secretly addicted to other men. If she has
Chandra in Kalatra (7th house) Bhava simultaneously, her husband also will
be so. If Chandra and Sukra be together in Lagna, belonging to Kuja, or Sani,
while Putra (5th house) Bhava is occupied be a malefic, the woman inquestion will be barren. If Kuja placed in Kalatra (7th house) Bhava, or in the
7th Navamsh, receives a Drishti from Sani, or, if Sani receiving a Drishti from

Kuja is similarly posited, the female will have diseased vagina. She will also
be unfortunate. Should Kalatra (7th house) Bhava be owned and receives a
Drishti from a benefic and similarly the 7th Navamsh, the female will belong
to a supremely classified lot and will be dear to her husband without any
doubt. If Surya is in its own Bhava in Kalatra (7th house) Bhava, or in the 7th
Amsh, the husband of such a lady will be sensually disposed and soft in
speeCHAPTER Chandra in similar condition indicates a soft spoken husband,
who will be at the disposal of another lady. Kuja in such a case gives a poor
husband, who is addicted to other women. Budha in similar position gives alearned and happy husband. A virtuous husband, who has his five senses
under control is indicated by Guru. The female gets a lucky and happy
husband, who has Sukra in similar position. Sani disposed thus gives an old
man and a dunce, as husband. Thus should be guessed about the husbandof the female, who has these Grahas in Kalatra (7th house) Bhava. Whateverhas been said about Kalatra (7th house) Bhava and Lagna should be
combined with the various combinations in Janm Kundalis of the couple andresults should be declared accordingly. If Lagna is owned by a benefic (alsomeans Budha) and is occupied by Chandra and Sukra, the female will behappy, but will hate her husband. She will always be on the move. Should
Chandra and Budha be in Lagna, she will be a supreme person of the race
and will be an exponent of Vedic Science. If Sukra and Budha are posited in
Lagna, she will be lucky and a supreme person of the race. Should Budha,
Chandra and Sukra be in Lagna, the female will have abundant comforts andmoney. Guru in Lagna gives her exceeding wealth, prosperity and sons.
Should a Grah in Lagna be in its own Bhava, or in exaltation, this will proveauspicious, even though it may be malefic in nature. Should a malefic be
inAayur (8th house)Bhava, widowhood is caused. A Drishti from anothermalefic there to makes it all the more certain. The Dasha of the lord of theNavamsh occupied by Randhr’s lord will surely bring forth widowhood to afemale. If a benefic Grah is inAayur (8th house)Bhava, the woman
predeceases her husband. Both the husband and wife quit the world at atime, if the female has both benefic and malefic inAayur (8th house)Bhava.
The strength and weakness of the Grahas should be wisely understood.
Though there be malefics in Yuvati, orAayur (8th house)Bhava, a benefic in
Bhagya (9th house) Bhava in a female’s Janm Kundali will give her happinessconcerning her husband and issue. She will along with her husband have along lease of life. Should Dhanu, Karkataka, or Meena, rise at birth, thefemale will be a source of misery to her husband and issue. If Chandra is in
Putra (5th house) Bhava identical with Shimha, Vruchika, Vushabha, orKanya, the female will have not many issues. This is equally true in regard tomales also. Malefics posited in Lagna, Yuvati,Aayur (8th house)and Bhagya(9th house) Bhava will give only bad results. Should these Bhavas be devoidof benefics, the female will always be subjected to grievous effects. Should amalefic be in Matru (4th house) Bhava, the female will deliver many times.
At the time of giving a girl away in marriage, whatever ways have been laid
earlier, should be consulted. Thus ends the 25 CHAPTER entitled “Stree
Jataka” in Horashara of Prithuyasas, son of Varah Mihira.

Chapter 26

Whatever has been said about Kalatra (7th house) Bhava and Lagna should
be combined with the various combinations in Janm Kundalis of the couple
and results should be declared accordingly. If Lagna is owned by a benefic(also means Budha) and is occupied by Chandra and Sukra, the female will
be happy, but will hate her husband. She will always be on the move. Should
Chandra and Budha be in Lagna, she will be a supreme person of the race
and will be an exponent of Vedic Science. If Sukra and Budha are posited in
Lagna, she will be lucky and a supreme person of the race. Should Budha,
Chandra and Sukra be in Lagna, the female will have abundant comforts andmoney. Guru in Lagna gives her exceeding wealth, prosperity and sons.
Should a Grah in Lagna be in its own Bhava, or in exaltation, this will proveauspicious, even though it may be malefic in nature. Should a malefic be
inAayur (8th house)Bhava, widowhood is caused. A Drishti from anothermalefic there to makes it all the more certain. The Dasha of the lord of theNavamsh occupied by Randhr’s lord will surely bring forth widowhood to afemale. If a benefic Grah is inAayur (8th house)Bhava, the woman
predeceases her husband. Both the husband and wife quit the world at atime, if the female has both benefic and malefic inAayur (8th house)Bhava.
The strength and weakness of the Grahas should be wisely understood.
Though there be malefics in Yuvati, orAayur (8th house)Bhava, a benefic inBhagya (9th house) Bhava in a female’s Janm Kundali will give her happinessconcerning her husband and issue. She will along with her husband have along lease of life. Should Dhanu, Karkataka, or Meena, rise at birth, thefemale will be a source of misery to her husband and issue. If Chandra is in
Putra (5th house) Bhava identical with Shimha, Vruchika, Vushabha, orKanya, the female will have not many issues. This is equally true in regard tomales also. Malefics posited in Lagna, Yuvati,Aayur (8th house)and Bhagya(9th house) Bhava will give only bad results. Should these Bhavas be devoidof benefics, the female will always be subjected to grievous effects. Should amalefic be in Matru (4th house) Bhava, the female will deliver many times.
At the time of giving a girl away in marriage, whatever ways have been laid
earlier, should be consulted. Thus ends the 25 CHAPTER entitled “Stree
Jataka” in Horashara of Prithuyasas, son of Varah Mihira.
All the creatures will face death for some reason, or other. To decide thereasons, the several indications are to be known thus: Note the GrahoccupyingAayur (8th house)Bhava. If it is Surya, the death is through fire; if
it is Chandra: fire; if it is Kuja: weapons; if it is Budha: fall; if it is Guru: fever;
if it is Sukra: indigestion; and, if it is Sani: hunger. Depending inAayur (8thhouse)Bhava being a movable, fixed, or dual Rasi, death will be in foreign, in
one’s own house, or, while on the move. The death of a native will be due toso many afflictions, as the Grahas are many inAayur (8th house)Bhava. The
Grahas inAayur (8th house)Bhava from the stronger of Lagna, or Chandra
are to be considered (for purpose of death). The death of a native may be
expected through the humour (wind, phlegm, or bile) belonging toAayur (8th

house)Bhava, or the Navamsh occupied by Randhr’s lord. Should the Rasi, orNavamsh referred to above be Mesha, death will be caused by fever, poison,defects of digestive fire and bile. The humour causing death will beaccording to the Grah joining, or giving a Drishti. Should such a
Rasi/Navamsh be, the Vushabha death will be die to the three humours,
weapons, thirst etc. This is so, when the Rasi/Navamsh above is not occupied
by any Grah. If occupied, the humour of the Grah concerned will prevail.
Should it be Midhuna Rasi, or Navamsh, death will be due to cough,breathing troubles, diseases generated by heat, colics etc. The Rasi, orNavamsh of Chandra indicates death due to rheumatic pains, mental
affliction, diarrhoea etc. Should the Rasi, or Navamsh be Shimha, death willbe through tumor, poison, weapon etc., or fever. Kanya in such case willcause death through defects in digestive fire, or private parts, disputes, orfall. Should it be Tula, death will be through the blunders committed by histhoughts, fever, delirium, or the effects of the Dasha ruling at that time.
Should it be Vruchika, death will be due to jaundice and defective spleen etc.
Should it be Dhanu having a malefic there in, death will be through a tree,water, weapon, wood etc. If it is Makara Rasi, or Navamsh, death is due to hit
by spear or, while tilling lands, or by mental aberration. Should it be yuti witha malefic, death is through wild animals, like tiger, fever, cough,consumption (pulmonary disease) and in unnatural circumstances i.e. manmade. Should it be Kumbha Rasi, or Navamsh and be with malefic, death willbe through tigers, weapons, snakes etc. and cough, fever, consumption etc.
Should it be Meena Rasi, or Navamsh, death will be due to snakes, journey,
wind machinery, collision of a steamer in the mid-waters, or through theroaring thunders. Death should normally happen due to dysentery, fever,thirst, diseases of the stomach, poison, lack of continued food, breakage anddiseases in the body. Should Chandra be in her fateful degrees, asmentioned before identical with Lagna, Vyaya (12th house) Bhava, orAayur(8th house)Bhava, death should be expected through water, machinery etc.
If Chandra and Surya are posited in Lagna in a dual (common) Rasi (i.e.
Midhuna, Kanya, Dhanu, or Meena) and be yuti with, or receives a Drishti
from a malefic Grah, the native’s life ends surely in the midst of water. If
Sani is in Matru (4th house) Bhava, while Chandra is in Kalatra (7th house)
Bhava and Kuja is in Karma (10th house)Bhava, death will take place byfalling down from a tree, or in a well. If Chandra is in Mesha, Vruchika,
Makara, or Kumbha, between two malefics and without any Drishti from
benefics, death will be by ropes, thunderbolt, weapons etc. The same result
follows, if Chandra is in Kanya. Should malefics be in Matru (4th house) andKarma (10th house)Bhava and benefics inAayur (8th house)Bhava, or Lagna,
death will be by implement through a spear, or trident, or by rheumaticheart, cardiac arrest etc. (Hridayashula). Should Sani be in Vyaya, Ari,
Randhr, or Matru (4th house) Bhava along with Chandra, the native’s end
occurs in the sea. Two malefics surroundingAayur (8th house)Bhava may
also bring about such a death. If there are malefics in the Konas from Lagna,
or from Chandra, or, if Rahu is inAayur (8th house)Bhava, death will becaused by hanging. If Surya and Rahu are in Lagna, while Chandra is in
Ari/Randhr Bhava and malefics are posited in Vyaya (12th house) Bhava,
death will take place through poison, or weapon. If Rahu is placed in Matru(4th house) , orAayur (8th house)Bhava and receives a Drishti from the lordofAayur (8th house)Bhava, or, ifAayur (8th house)Bhava is occupied by
malefic, or receives a Drishti from such a Grah, death is indicated by poison,
weapon, or fire. Death by hanging is indicated, if Surya is in Kalatra (7thhouse) Bhava along with Rahu, or Ketu, while Sukra is inAayur (8thhouse)Bhava. Should Lagna’s lord be in a Kendr and surrounded by two
malefics, whileAayur (8th house)Bhava is tenanted by a Grah, death iscaused by one’s own anger. If Surya is in Lagna, while Sani is in Putra (5thhouse) Bhava and Kuja is in Dhan, or Bhagya (9th house) Bhava the native’s
death is caused by a tree, thunderbolt, or a wall. Death by fall of a log is
indicated, if decreasing Chandra is inAayur (8th house)Bhava, Surya is in
Matru (4th house) Bhava, Sani in Kalatra (7th house) Bhava and Kuja in
Dhana ( 2nd house)Bhava. If decreasing Chandra is in Karma (10thhouse)Bhava, while Kuja is in Bhagya (9th house) Bhava, Sani is ascending
and Surya is in Putra (5th house) Bhava, death will be by fire, or remaining inbondage. Should Kuja be in Tula, while Surya is in Mesha/Vruchika andChandra is in one of the Rasis of Kuja, or Sani, death will take place amidst
filth. The death of a native will be through royal displeasure, or one’s own
weapons, if Kuja is in Matru (4th house) Bhava, Surya is in Kalatra (7thhouse) Bhava, Sani is in Karma (10th house)Bhava, whileAayur (8thhouse)Bhava has some Grah in it. If Sani is in Dhan, or in Matru (4th house)
Bhava, while Chandra is in Karma (10th house)Bhava and Kuja is in Kalatra(7th house) Bhava, death of the native will be caused by worms. Should
Matru (4th house) and Karma (10th house)Bhava contain malefics, while thedecreasing Chandra is in Randhr, Vyaya, or Shatru (6th house) Bhava, thenative’s end will occur, while he is on journey, or through a thunderbolt.

Should Surya and Kuja be in Vyaya (12th house) Bhava, Chandra and Rahu
in Kalatra (7th house) and Guru in a Kendr, the native will die in a distantplace, or in a temple, or garden. Should the lord ofAayur (8th house)beinAayur (8th house)Bhava, identical with a watery Rasi, or in Ari, or in Vyaya(12th house) Bhava, the native’s death will be through cruel animals,
snakes, or through falling in a well or, while in his own abode. If Ketu is
inAayur (8th house)Bhava, while Randhr’s lord is in a Kendr, malefics inVyaya (12th house) Bhava and Lagna’s lord is devoid of strength, thenative’s death will be due to his resorting to bad ways. Should Lagna be in
Visha Ghatika Muhurta, whileAayur (8th house)Bhava has a malefic in it, thedeath will be through poison, fire, or weapon. The same results can be
expected, if Randhr’s lord is fateful in degree yuti with a malefic. Should Kuja
and Sani exchange their Rasis, or Navamshas, be in fateful degrees (of thoseRasis occupied by them) and are placed In Kendras (from Lagna), thenative’s death will be through sovereign wrath, or by being impaled by aspear, or some such killing weapons. Should Chandra be in Lagna, Surya
inAayur (8th house)without strength, Guru in Vyaya (12th house) Bhava,
while a malefic is in Matru (4th house) Bhava, the native’s death will takeplace following the removal of his hands and eyes, or through weapons bymean elements at night. If Kuja and Budha are posited inAayur (8thhouse)Bhava, while Lagna’s lord is in the Rasi, or Amsh of a benefic Grah,the native’s death takes place through flies, venomous reptiles etc. Should
there be many Grahas in Matru (4th house) Bhava, while Randhr’s lord andLagna’s lord are together, the death of the native will come to pass alongwith many persons. Should Lagna’s lord be yuti with Putr’s lord and Randhr’slord in any Rasi, the native will die along with his son. If it is a combination of
Lagna’s lord, Yuvati’s lord and Randhr’s lord, the native dies along with hiswife. Naturally, if a Dasha is at its end, the death will occur in a simple way(i.e. not by cruel, or painful means and in the mid of an untoward Grah’s
Dasha death will be cruel corresponding toAayur (8th house)Bhava. The
place of death will correspond to the Rasi, or Navamsh, or Randhr’s lord.
According to the Rasi and Amsh, the place, whether on land, or in water andthe direction of death should be guessed. If Lagna is a Rasi, which is strong
in nights, death will come to pass in a night. And day Rasis at birth will bringabout the end in day time. If Lagna is vacant, these results will come to pass.
If, however, there be a Grah, the effects relating to that Grah shall also beweighed.

The

state

of

unconsciousness

preceding

one’s

death

will

correspond to the Navamshas elapsed (i.e. the period in terms of Navamshas
passed in the particular natal Lagna), this is, when a benefic is in Lagna. If
Randhr’s lord is in his own, or exaltation Rasi, or Navamsh, it has to betrebled. When Lagna’s lord is in a watery Navamsh, or a watery Rasi,
Chandra, or Sukra give a Drishti to Matru (4th house) Bhava andAayur (8thhouse)and Vyaya (12th house) Bhava are occupied by malefics, the native
will be killed in the middle of water, i.e. mid-river etc. Should Lagna’s lord be
inAayur (8th house)Bhava in Navamsh, or be combust, or even in an
enemy’s Rasi, one will die in a country, where one has no relatives and in anatural course. Note Navamsh’s lord occupied by Lagna’s lord. If the said
Navamsh’s lord is posited in Lagna in Janm Kundali along with Lagna’s lord,or receiving a Drishti from Lagna’s lord, death will occur in a place otherthan the one of birth. Lagna and its lord can also be replaced with Chandra

Rasi lord in the said combination. Should the natal Lagna be in a Bhava ofGuru, or in such Vargas, the soul attains heavens. If a Rasi of Sukra, or theRasi of Chandra be Lagna, the departed soul reached the Mane’s world. If a
Rasi of Kuja, or Shimha be the natal Lagna, mortal’s world will receive thesoul. Should Ketu ascend, the person goes to Mrityu’s Loka, i.e. hell. Should
Budha and his Rasi ascend, one will assume the kind of a brutal animal.
Should Sani, or Rahu ascend, or, if Sani’s Rasi is Lagna, the person isdestined to take rebirth, as a devil etc. Should a Rasi be without any Grah init, or does not receive a Drishti from a Grah, the effects arising out of theownership of the Bhava of the Grah (and the effects due to that Grah’s
nature) will prevail. Should Guru be at the end of Lagna or, if Surya is in
Lagna owned by Guru, the native will attain final emancipation i.e. the Lord’s
Lotus Feet. Whenever (something) has been stated in works about Jyotish
relating to auspicious effects, that has been stated here (in this work). Thus
ends the 26th CHAPTER entitled “On Death” in Horashara of Prithuyasas, sonof Varah Mihira.

Chapter- 27.

Lost Horoscopy
If a querist does not have the knowledge of his birth year, Ayana, Ritu,
month etc., Paksh, day, Navamsh, Dwadashamsh, Lagna, Star and Janm
Rasi, he can gain the information from a Jyotishi. The querist should come to
the Jyotishi, when the sky is clear (i.e. cloudless) with dakshina, flowers,
fruits etc. and declare such a purpose. The clarity of the sky is a good augury
for Prashn. One should not give predictions, when there is a state of cloud inthe sky, rain, thunder etc. The offerings of flowers etc. are considered to begood omens. The Jyotishi should work out the Lagna prevailing for the timeof query (which is called Arudh Lagna, or Prashn Lagna) after evaluating (thesincerity of the querist and the omens existing around. From these (i.e. fromthe Kundali cast for the time of query) the birth year, Ayan, month, Nakshatr
and the Rasi can be estimated through several principles. The Navamsh
position of Guru will correspond to the Arudh Lagna Navamsh, or the Udaya
Lagna (the strongest of the two), or the Konas from there. All the above
details can be guessed, as explained below after an estimation of thequerist’s age. Should the Prashn Lagna be in the first half of that Rasi, thebirth should have been in Uttarayan, i.e., when Surya is in northern course.
Should it be the second half, the birth should have been in Dakshinayan, i.e.
during Surya’s southerly course. That is how an Jyotishi should tell thequerist. The Ritu of birth should be understood through the Grah in Lagna, orthe Dreshkan lord from there. The three seasons of Uttarayan are ruled by
Sani, Sukra, or Kuja, while in Dakshinayan the three lords are Chandra,
Budha and Guru. Should Surya be in Lagna, or the Hora, or Dreshkan risingat the time of query, the querist was born in Geeshma Ritu. This is true,
when the same (i.e Surya in Lagna etc.) does not receive a Drishti from, or is
not yuti with any other Grah. Should the Ritu not suit the Ayan, the Ritu’s of
Chandra, Budha and Guru should be altered with that of Sukra, Kuja andSani, respectively. Should the Prashn Lagna be in the first five degrees of theDreshkan, the birth should have been in the first month of the Ritu, if in thesecond half of the Dreshkan, the birth was in the second month of the Ritu. If
the querist faces the north-east and touches the right side of the body, thebirth was in Uttarayan and, if he touches the left side of the body, the birth
was in Dakshinayan. The Ritu can be guessed by the flowers touched inaddition to the above. Similarly through the portion of the body touched by
the querist, the Ayan can be guessed. Should he touch the upper portion, it
is Uttarayan and, if he touches the lower portion, this indicates Dakshinayan.
By a repeated touch, the month can be guessed. If two estimations by two
different methods coincide, then it is only true. If the Prashn Lagna is
Vruchika, or Kumbha, or Kanya, or Meena, or Shimha, or Tula, the birthshould have been in the night.

If the Prashn Lagna is among Vushabha,

Karkataka, Midhuna, Makara, or Dhanu, or Ravi Hora, it is a day birth. If
Meena rises in Rasi, or Navamsh at the time of query, the birth should havebeen at sunset, or at a time, when day starts (i.e. sunrise), or at mid-day, orat midnight. The number of degrees past in the Prashn Lagna, or the
degrees traversed by Chandra at the time of query will correspond to theGhatis passed from sunrise, or from sunset at birth. The upper portion of the
body represents a movable Rasi, the middle portion a fixed Rasi and thelower portion a dual Rasi. The Lagna at birth can be determined according to
the part of the body, viz. head etc., touched by the querist, or based on theeatables, if bought by the querist, or the appearances, that may be noted atthat time, or any hue, heard at that time. Note the Rasi occupied by thestrongest Grah and its position with reference to Prashn Lagna. So many
Rasis away from that Grah will the natal Lagna be. Possibly, the Prashn
Lagna, or it Konas can also correspond to the natal Lagna, or the Rasi, fromwhich a Grah lends its Drishti to Prashn Lagna can also be the natal Lagna.
Alternatively, the Rasi owned by the Grah in Prashn Lagna may coincide with
Janm Lagna. Note the number of Rasis between Prashn Lagna and the Lagna
at sunrise on the day of the query. So many stars counted from Ashvini willbe the natal star. Multiply by 2 the difference of Rasis between Prashn Lagnaand Udaya Lagna. To this product, add the number denoted by the ruling
Nakshatr at the time of query. Divide the final product by 27 and theremainder will represent the birth star counted from Ashvini. The Prashn
Matras (i.e. the value of the words uttered by the querist) should be added
twice and thrice and be divided by 27. The remainder counted from Ashvini
will reveal the natal star. The rays for the 12 Rasis from Mesha are 9, 8, 14,
8, 11, 9, 6, 7, 5, 10, 8 and 14, respectively. For the Grahas from Surya theseare 20, 18, 12, 14, 8, 18 and 10. Thus, ancient sages say. The figure denotedby the rays for Prashn Lagna (i.e. the rays for the said Rasi) should be
multiplied by the figure denoted by the rays for the Grah there in. Divide theproduct by 12. The remainder will indicate the Janm Rasi counted from

Mesha. Similar process to Udaya Lagna will yield the Nakshatr at birth, when
divided by 27. If there is no Grah in the said Rasi, it should be multiplied by
the figure of rays of the Grah and the resultant product be divided by 27.
The remainder left thus should be treated, as Nakshatr. Instead of 27 divideby 12 to get the Janm Rasi. The figures of the Rasi, which is Lagna at thetime of query should be added to the Grah concerned. The product should be
divided by 27; the remainder indicates birth star, when counted from
Ashvini. Thus ends the 27th CHAPTER entitled “Lost Horoscopy” in Horashara
of Prithuyasas, son of Varah Mihira

CHAPTER 28.

Qualities of Constellations
The person born in Ashvini Nakshatr will be scholarly, steady, expert, faithful
to his duties and an important personage in his family. He will have selfrespect and eat little. He will enjoy a high degree of respect and be of
medium status. One born in the Nakshatr Bharani will have quietly disposed
mind. He will be unsteady in thinking, be after women, dear to his brothers,
self-respected, courageous, helpful to friends, long lived and with lessnumber of sons. The person at whose birth the star Kritika rules will have noability of rectify (wrong course), will be strong, fickle minded, he will havevarious food stuffs at his disposal and be extremely brilliant. He will have
many dwelling places and be very talkative. Should Rohini be one’s natal
Nakshatr, one will have plenty of hair on the upper portion of the body, willhead a folk, have marks on this back, face and sides, will cheat others, beominous to his mother, be wealthy and learned. The person born in
Mrigashira Nakshatr will be fickleminded, will have a broad body, will besickly, prone to several accidents in boyhood, enthusiastic and will have
many enemies and miseries. The native with Ardra, as his natal Nakshatr will
have wavering mind, be a crafty speaker and will steal other’s money, be
self-respected, will have few sons, be long lived and will have royal money.
The native born in Purnavasu will be liberal in giving away donations, be
happy, of good qualities, a dunce, sick and suffer from thirst. He will besatisfied with small income and be little wise. The native of Pushya Nakshatr
will be very angrily disposed, be intelligent, bold, talkative, learned in manybranches, be helpful to his relatives, a their, wealthy and independent. The
native, who has Aslesha, as ruling Nakshatr will be cruel (or of malefic
tendencies), fickleminded, eloquent, will lead mean, be bestowed withwisdom, will have a lot of money, will have income in multiple ways, will
have sons and will be cunning. Should Magha be one’s birth Nakshatr, onewill be wise, modest, have many persons to serve him, enjoy luxuries,
respect Gods and his father and be very industrious. The native, who has
Purvaphalguni, as his natal Nakshatr will be an affable speaker, liberal in
donations, mean minded (or depressed), be burdened with varied expenses,
have obedient servants, be famous, dear to the king and will fear war.
Should Uttaraphalguni be one’s birth Nakshatr, one will be liked by his wife
(or women), be fortunate, will lead men, be wise, have income from thesovereign, many wives, will have a liberal mind, be luxuries and will talk
muCHAPTER Should one be born in Hast, one will be sensually disposed,
clever, good in speaking and be disposed thievishly. He will be rich and beintent on living in foreign places. He will show enthusiasm in war, be very
expert and will destroy enemies.
If Chitra should be one’s birth Nakshatr, one will like bad women, be sinful,enthusiastic in several ways, argumentative in nature, will have luxurious
robes, live in foreign countries and be happy. One born in Swati will be mild,
happy, compassionate, affable, virtuous, will incur debts, live in foreign
places, be hatefully disposed to his relatives, be simple in dress and will

have few sons. Should Vishakah be one’s birth Nakshatr, one will be odiously
disposed, will utter too much, have sons, wife, money, any wisdom and be
respectful towards the learned, preceptors and Brahmins and be liberal in
donations. He will suffer from eye diseases. The native, who has Anuradha,as his birth Nakshatr will be troubled by hunger and thirst, grievous, kind,virtuous and fortunate. He will wander and live in foreign places. The nativeof Jyeshtha Nakshatr will be satisfied virtuous have many sons and friends
and be quite angrily disposed. He will be troubled by relatives and be
principally placed among his own family. One born in Mul Nakshatr will be
wise, happy, rich, prone to diseases and be a big thief. He will be fortunate,
unsteady in mind, eldest among co-born and be a king. One born inPurvashadha Nakshatr will be firm in friendship, modest, will have manysons, lead men, be intelligent, will consume savoury food, will have pleasurefrom wife and will be dear to the king. Should one be born in Uttarashadha
Nakshatr, one will like fun, be modest, will have many enemies, be
distressed, will have distinguished knowledge, will wander, will have many
wives and be kind. The native of Shravan Nakshatr will have knowledge of
Vedas (or be proficient in Pure Knowledge) will live in foreign countries, will
have an exalted wife, be wealthy and famous, will have few sons, many
enemies, be troubled by several expenses, be a lord and be happy. One with
Dhanishtha,

as birth Nakshatr

will be wealthy,

liberal in donation,

courageous, will lose his wife, be happy in foreign countries, be a liar, betalkative and like dancing and singing. The person born in Shatabhisha
Nakshatr will be foul-mouthed, or garrulous, be a cheat, a dependent, willlose his sons and brothers, be wealthy and fickleminded. He will be ofmiserly disposition, be cunning and will destroy his enemies. One born inPurvabhadra Nakshatr will be adulterous, will have no permanent residence,
be difficult to be won over, will enjoy, will get money from sovereign, base,dutiful and long-lived. One born in Uttarabhadra Nakshatr will be a goodspeaker, be happy, will have children and permanent enemies, be virtuous,
timid, greedy and intent upon massing money. The native of Revati Nakshatr
will enjoy full span of life, be fortunate, be at the disposal of women, will
have self-respect and pride, will be full of spirit, very courageous andspiteful. The two Pakshas, viz Shukla and Krishna Pakshas, will yield little
results, while the results obtained from the strength of the Nakshatras will
confer goods on the native should these Nakshatras receive a Drishti from
benefic Grahas, or be in their company, the extent of good is full. A female
born in the following Nakshatras shall be avoided: Ardra, Aslesha,
Shatabhisha, Pushya, Mul, Chitra, Jyeshtha and Kritika, as they bring about
grief to one’s brothers, sons etc., cause death, consumption, or quarrel.
Should the son be of the same Nakshatr of his father, he will promote thedeath of his mother. Similarly sons with the Nakshatras of mothers will cause
the death of fathers. Girls in identical circumstances do not produce such
effects. Thus ends the 28th CHAPTER entitled “Qualities of Nakshatras” inHorashara of Prithuyasas, son of Varah Mihira.

CHAPTER 29.

Results of Chandra Rasis at BirthOne, who has Chandra in Mesha will have round eyes, be liked by people,
very fickleminded, will have cows, be troubled by expenses, will wander, betalkative, will eat not much, walk in a crooked way, be wise, respected be agathering, bilious, dear to women, will have few sons, be angrily disposed,
courageous, eldest among the brothers, miserly and be troubled by his
relatives. The native, who has Chandra in Vushabha will be tall, strong, will
have prominent thighs and face and enjoy pleasures. He will be happy andwise. He will sit in mountains and caves. He will be an able orator and know
many meanings. He will be given up by his sons and relatives. He will have
many daughters. He will be disposed to forgive others. From the middle partof his life, he will be happy till the end. He will like his wife and be brilliant.
Should Chandra be in Midhuna, the native will look, like a cupid, will havebroad face, clear voice, be fickleminded, will be impotent, or otherwise
highly sensual, will have few sons, will be fond of betting and music, will hate
his relatives, be phlegmatic, windy, self-willed, fond of his wife, liberal ingifts, witty, fond of eating and drinks and courageous. One with Chandra in
Karkataka will be very intelligent, of good qualities, superior of his relatives,
will be troubled by windy complaints and fire, be talkative, will possess astrong body, be steady in quarrels, very strong, will have few issues, many
houses, will be a Jyotishi, will be fast (in action), happy, will have declinedwealth, will obtain secret sons (i.e. from women other than his wife), be wise,
be never lonely, will have lot to speak and acquire wealth through kings. The
native, who has Chandra in Shimha will be profound, exalted, broad faced,blessed with wisdom, virtues and pleasures, will be cunning, will have lovely
appearance, be compassionate, will do his work without fear, will have anger
lasting for a short, while, be lean, self-willed, very wealthy, dear to hismother, stubborn, stronger than his enemies, be not with his people and will
have few issues. One born with Chandra in Kanya will be dirty, will have
limited happiness and wealth, be very intelligent, virtuous, will hate his
relatives, be comfortable, phlegmatic and windy in temperament, will havemore daughters and few sons, will have beautiful face, will like women, very
fickleminded, dear to his relatives, be wise, long lived, will talk sweetly, be
intent on gathering money, will end his life peacefully and will have an eye
on others’ money. The native, who has Chandra in Tula will be virtuous, will
have good qualities, will be broad minded, smilingly disposed, will have wife,
be distressed, expert trader, will like fun, will be wise, will help his relatives,
will have no sons, will not have a stout body, be rich, will have a name after
a god, will like liquid food and be the last issue of the family. The native, who
has Chandra in Vruchika will have honey-coloured eyes, be without
preceptors, expert in arguments, long-faced, will indulge in vicious deeds,
have peaceless end, be dear to sovereign, sick in childhood, short lived, will
be unfavourable to his relatives, be a poet, a religious advocate, strong, will
suffer troubles of blood tubes of the body and be attached to mean people.
The native, who has Chandra in Dhanu will be long-faced, beautiful, will haveenemies, will be dark-eyed, will have profound knowledge of Shastras, beself-controlled, will have declined wealth, heavy expenses, will not be welldisposed to his sons, will be highly respected by the learned, self-respected,
virtuous, greatly strong, very long lived, miser and will not have wife andsons.
Should Makara be having one’s natal Chandra, one will be short-statured,expert, very valorous, will move for long distances, be fickleminded, be
subjected to calamities and troubles, be greatly sattvic in disposition, dear topeople, have defective organs related to the five senses (viz. touch, taste,smell, sight and hearing), attached to women, will be troubled by his sons,be rheumatic and will have the affection of older ladies. One born with
Chandra in Kumbha will have long body, will have an appearance resembling
the pot, will do sinful acts covertly, will be talkative, will have many sons, be
happy, will not have any ancestral property, be a wanderer, be hated by thevirtuous, be deaf, will suffer cardiac diseases, be lazy and sensual, will bementally deranged, will be inviting troubles through his own acts andspeeches and will have others’ money. One born with Chandra in Meena will
be beautiful, strong spirited in speech, sick, will live in foreign places, win
women and will have many wives. The effects of the Janm Rasis will be, as
above, when there is no Drishti from, or yuti with any other Grah. Should aGrah give a Drishti to, or be yuti with the Janm Rasi, then the results peculiar
to that Grah will come to pass. Thus ends the 29th CHAPTER entitled“Results of Chandra Rasis at Birth” in Horashara of Prithuyasas, son of Varah
Mihira.

CHAPTER 30.

Effects of Birth in the Several Amshas
The native whose Lagna falls in Mesha Navamsh will be mischievous, mean,
will be weak sighted, not peaceful, bilious in temperament and sensuously
disposed. Birth in Mesha Amsh will confer malefic results, or diseases in the
12th, 25th, 50th, or 65th year of age. The native with Vushabha Navamsh
will be wise, will enjoy pleasures and will have a big stomaCHAPTER He will
be strong, long-faced, will walk awkwardly, will have moving eye-balls (fromone side to the other) and will possess many daughters. Difficulties anddiseases can be expected in the 22nd, 10th, 23rd, or 72nd year of age.
Should the birth be in Midhuna Navamsh, one will be brilliant in appearance,
eloquent, fickleminded, proficient in Shastras, will enjoy pleasures, bemodest, be unsteady about women, very intelligent and will have no wife.
Death can be expected in either the 16th year, or the 24th, 34th, 63rd, orthe 40th year. The native of Karkataka Navamsh will be angrily disposed, will
have grotesque body, be wealthy, will possess crooked sight, will be intent
on living in foreign countries. will help his relatives and be emotionallyinfluenced by his own men. Death can be expected in either the 18th, or the
8th, 22nd, 21st, 72nd, or 80th year. The native, who has Shimha Navamsh atbirth will live in a manless zone, be very self-respected, will have thin belly,
will have knowledge of everything in the world, will have weak teeth, bestrong and will be aggrieved. Mentionable evils should be expected in the20th year, 10th year, 30th year, or the 60th year of age. One born in Kanya
Navamsh will be happy in his boyhood, will have knowledge of arts, be
impotent, thievish, have few sons, be fortunate, attached to others’ works,
liberal and intent on living in foreign places. There will be doubt about life inhis 60th year, or 20th year, or the 5th year. He will, however, live up to 108,with progressing wealth. The native of Tula Navamsh will like to move fromone place to the other, will have an emaciated body, will not have manysons, be a miser, will hate his relatives, suffer from phlegmatic diseases andbe poor. Evils shall occur in his 3rd year, 23rd year, 46th year, 27th year,
38th year and 76th year of age. One born in Vruchika Navamsh will not have
his elders, be mischievous, wise, weak sighted, cruel, will indulge in sinfulacts secretly, long-bodied and round bellied. His 18th, 23rd, 13th, 70th, orthe 55th year will be doubtful about longevity. One born with Dhanu
Navamsh will have self-earned money, be virtuous, long-necked, lazy and besatisfied with anything small. He will have a big nose, will talk much and belord of wealth. There will be danger to his life, or sickness in this 16th, 9th,
4th, 36th, or 72nd year of age. The native of Makara Navamsh will be shortbodied, fickleminded, mischievous, less bold, unfortunate in regard to wifeand enjoy greatly. His 19th, 27th, 34th, 49th and 68th years of age will bringdiseases. So have said the sages. One born in Kumbha Navamsh will beslanderous, not kind, cunning, weak, long-bodied, a wanderer, always
troubled by expenses and mentally depressed. At the age of 14, 20, 28, 32,
61, or 7, there will be doubt about his life. The native of Meena Navamsh will
be after women, will have an emaciated body, will live through water (i.e.
profession related to water), will be fish bellied, scholarly and will live inothers’ houses. He will be wealthy and possess many wives. Death can be
expected in his 10th, 12th, 21st, 26th, 52nd, or the 61st year of age.
According to sages, normally the 59th year, 32nd year and the 8th year shallbring evils to a native. During the sub-period of a malefic Grah, if it be also inan evil Rasi, death, or serious disease should be predicted. Whatever results
have been attributed to birth in various Rasis, shall equally apply to
Dwadashamsh also. Should a Grah be in Vargothama Navamsh, happy andtwo-fold results are revealed. Thus ends the 30th CHAPTER entitled “Effectsof Birth in the Several Amshas” in Horashara of Prithuyasas, son of Varah
Mihira.

CHAPTER 31.

Nakshatra Jataka
The Dasha periods, in the scheme of Nakshatra Dasha, otherwise known, as
Udu Dasha, or Vimshottari Dasha, are: 6, 10, 7, 18, 16, 19, 17, 7 and 20
years, respectively, for Surya, Chandra, Kuja, Rahu, Guru, Sani, Budha, Ketu
and Sukra. These Dashas are lorded by the Grahas in the above order,
counted from the Nakshatr Kritika. The order of the Dashas counts fromone’s birth Nakshatr (i.e. the one occupied by Chandra), or the Nakshatr, inwhich Lagna is rising at birth. The ending periods of all the Grahas will benormally evil. During the conclusion of the Dashas of Surya, Kuja, Sani and
Rahu, there will be diseases, destruction of wealth, disputes and evil
incidents. The native’s death can occur during the Dasha of a Grah yuti witha malefic, or with Randhr’s lord. The Dasha of the particular Nakshatr, whichis occupied by a malefic Grah, will bring about sorrow. The extent traversedin the said Nakshatr by the said cruel Grah will indicate the possible time. In
the three groups of Nakshatras, if there is a weak malefic without Drishti
from a benefic, such Dasha will cause death in its end. In the Dasha of a
Grah occupying Rasi Sandhi (i.e. the area, where one Rasi ends and theother one starts), there will be diseases. In the end of the Dasha of the Grah,that heads towards the 30th degree of the Rasi concerned, death will takeplace. The portion still to elapse in the Janm Nakshatr should be multipliedby the Dasha years (as mentioned in Sloka 1 of this CHAPTER) and divided

by 60. The quotient will indicate the years to lapse, as yet in the Dasha
concerned. Similar calculations should be made through the remainder toascertain the months etc. The Dasha effects should be predicted in the sameorder (from the balance of Janm Dasha obtained, as per Sloka 17). To obtain
the Bhukti period of one Grah in the Dasha of another multiply the figure ofyears mutually and divide by 120. The Bhukti period is years is revealed. The
effects of Antar Dashas stated earlier, should be applied. The results of Ketu
will be, like that of Kuja, while Rahu’s effects will be, like Sani’s. The other
Grahas produce even effects due to their nature. Thus, the good and bad of
the Dashas should be understood. The effects of the Nakshatras (i.e.
Vimshottari Dasha system) is acceptable to all, as stated. After very
minutely examining these, the Dasha results should be predicted. Should
Surya in transit reach the Rasi occupied by the Bhukti lord at birth, theeffects will be marked to the particular Dasha. The effects should be
calculated from the stronger of the two, i.e. Chandra and Lagna at birth.
Thus ends the 31st CHAPTER entitled “Nakshatra Jataka” in Horashara ofPrithuyasas, son of Varah Mihira.

CHAPTER 32.

Jataka Lakshanas
The Jyotishi should in a clean, lonely place, where there is no movement ofpeople, comfortably be seated and salute his preceptor, Ganesh and all thenine Grahas. He should maintain silence and have lofty notions. He should
face the Sun-God. He should note all the omens, as instructed by
Siddhasena. A weapon’s hit, quarrel, fall and cry, or grief are consideredominous. Astrological calculations made at that time portend death,separation and loss of wealth. A snake, a chameleon, an alligator, a skull of a
naked person are all evil, if sighted. A mention about these will indicate eviland danger. The cry of a lizard on the left and a sneezing on a side otherthan the left are indicative of evil. Death is hinted, if the sound of a fox,
buffalo, or a cow is heard in the near-by area. The good and evil results
should be judged with the help of above omens and the queries can becorrectly answered within a limit of two years. The Jyotishi should calculate
the position of the Grahas, after knowing the age, month, natal Nakshatr,
Lagna, Hora etc. He should also note the number of days elapsed (on the
day of birth etc.) since the beginning of Kali Yuga. Pita Maha Siddhanta’s
calculations should be carefully adopted to know the slow and fast motions(preceding

andfollowing

theirretrogressions),

retrograde

motion,combustion in Surya. (heliacal) rising, whether at war etc. The Jyotishi shouldmake calculations regarding the Dreshkanas, Navamshas, Dwadashamshas,Trimshamshas etc., after ascertaining the minutest details mentioned
earlier. The results due to Surya and Kuja will be revealed in the beginningby itself, while Budha, Guru and Sani give effects at the end. Chandra
reveals, while rising and the effects of Sukra depend on its motion. The
position of Sukra at the time of retrogression and immediately before andafter retrogression is not possible to be exactly known. The Jyotishi should
correctly work out the same through various systems and ascertain theplacement of Sukra in the heavens. To know the Navamsh position of a Grah,multiply its longitude by (?) and divide by 12 and the Navamsh position isrevealed. The longitude of a Grah should be multiplied by 12. Add to the
product the longitude of the Grah and divide by 12. The process will reveal
the Rasi, Amsh sphutas of the Grah. To Chandra’s position, add one eleventhof Surya’s longitude and one fourth for other Grahas. If Sukra and Budha are
combust, or are rising after heliacal setting, or are retrograde, then additionof subtraction should be made by doubling Surya’s longitude and nototherwise. The Sun-God should be worshipped by offering red flowers,
Akshata and Sandal with folded hands and then the Grahas should be
worshipped. The querist after doing so shall honour the Jyotishi according to
his capacity. The querist should say: I want to ascertain the span of my life,
the past, the future and the present, the auspicious and inauspicious events.
I want to hear all these through your mercy. The Jyotishi should begin in agood Muhurta, when Chandra and her Nakshatr are beneficially disposed andgive a written account to the querist of his longevity etc. The Rasi Mandala(i.e. the firmaments), the Grahas and the movements are well effective. The
Jyotishi and the Kala Purush shall be duly presented. The entire work is

constructed by me after studying the several Shastras of the ancestors. The
essence has been abridged for increasing the wisdom of the readers andshould there be anything inconsistent, the noble may forgive me. Just, as
Chandra was taken out of the (Milk) ocean by churning with the Mandara
mountain, I have produced this essence after riddling the ocean of Jyotish.
Thus ends the 32nd CHAPTER entitled Jataka Lakshanas in Horasara ofPrithuyasas, son of Varah Mihira.