nakṣatraphala(BJ_16) priya bhūṣaṇaḥ surūpaḥ subhago dakṣo aśvinīṣu matimāṃś ca | kṛta niścaya satya arug dakṣaḥ sukhitaś ca bharaṇīṣu

Those born under Aśvinī are fond of ornaments, handsome, fortunate, skillful, and intelligent. Those born under Bharaṇī are firm in resolve, truthful, free from disease, dexterous, and happy.

vyādirgha āsya śiro dharaḥ pitṛ dhanas tyāgī kavir vīryavān | vaktā sthūla rada śravo adhara nasaḥ karma udyataḥ śilpavit | kubja aṃśaḥ kunakhī sama aṃsala bhujaḥ prāgalbhavān dharmavid | bandhu dviṭ na balāt samaiti ca vaṃśa sāmna eka sādhyo aśvajaḥ

One born in Aśvinī has an elongated face, a head that bears (well-formed), inherits paternal wealth, is generous, wise, and valorous; he is eloquent, with thick teeth, ears, lower lip, and nose, energetic in action, and skilled in crafts; somewhat hunch-shouldered, with bad nails, even and fleshy arms and shoulders, bold, and knowing of dharma; he hates his kinsmen, does not yield to force, and can be won over only by gentle conciliation befitting his lineage.

cendre aśvi madhya jhaṣa karki mṛga aja bhāge kuṣṭhī sa manda rudhire tad avekṣite vā | yātais tri koṇam ali karki vṛṣair mṛge ca kuṣṭhī ca pāpa sahitair avalokitair vā

If the Moon is in the middle of Aśvinī, in Pisces, in Cancer, in Capricorn, or in the portion of Aries, one becomes a leper; (likewise) if Saturn is in the blood (Mars) sign or aspected by it. By Mars and Saturn occupying the trine—Scorpio, Cancer, Taurus, and Capricorn—and joined with or aspected by malefics, one becomes a leper.

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

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

tithinakṣatralagnānāṃ gaṇḍāntaṃ trividhaṃ smṛtam|h | janmayātrāvivāhādau bhavettannidhanapradam|h

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

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

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

aśvinyām aśvaharāḥ senāpativaidyasevakās turagāḥ | turagārohā vaṇijo[k.turagārohāś ca vanig] rūpopetās turagarakṣāḥ

Those born under Aśvinī are horse-thieves, army commanders, physicians, servants, horses, horse-riders, merchants, endowed with beauty, and keepers of horses.

ādityahastaabhijidāśvināni vaṇigjanānāṃ pravadanti tāni[k.bhāni] | mūlatrinetraanilavāruṇāni bhāny ugrajāteḥ prabhaviṣṇutāyāḥ[k.prabhaviṣṇutāyām]

Hasta of the Sun (Hasta), Abhijit, and the two Aśvinī (Aśvinī) constellations—these they declare to belong to the merchant class. Mūla, Ardrā (the three-eyed, i.e. Rudra's star), Svātī (the wind-god's, Vāyu's star), and Śatabhiṣaj (Varuṇa's star)—these constellations belong to those of fierce birth, having dominating power.

priyabhūṣaṇaḥ svarūpaḥ[k.surūpaḥ] subhago dakṣo aśvinīṣu matimāṃś ca | kṛtaniścayasatyaarugdakṣaḥ sukhitaś ca bharaṇīṣu

One born under Aśvinī is fond of ornaments, handsome in form, fortunate, skillful, and intelligent. One born under Bharaṇī is resolute in his decisions, truthful, healthy, skillful, and happy.

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

prajño dhṛtimān dakṣaḥ svadharmanirataḥ kulādhiko mānī | laghubhojano'timānyo madhyaḥ syādāśvinīmanujaḥ ||

One born under Aśvinī is wise, steadfast, skilful, devoted to his own duty, foremost in his family, and proud; he eats little, is greatly honoured, and is of middling rank.

ṣoḍaśābdāsturaṅgādye maghādye cāṣṭavatsarāḥ

In the first (group) beginning with Aśvinī, sixteen years; and in the (group) beginning with Maghā, eight years.

aśvinyāmatibuddhivittavinayaprajñāyaśasvī sukhī yāmyarkṣe vikalo'nyadāranirataḥ krūraḥ kṛtaghno dhanī | tajasvī bahulodbhavaḥ prabhusamo'murkhaśca vidyādhanī rohiṇyāṃ parrandhrvitkṛśatanurvodhī parastrīrataḥ

One born under Aśvinī is highly intelligent, wealthy, modest, wise, famous, and happy. Born under Yāmya (Bharaṇī) he is defective, devoted to others' wives, cruel, ungrateful, yet rich. Born under Kṛttikā he is brilliant, equal to a lord, foolish, and rich in learning. Born under Rohiṇī he knows others' weaknesses, has a slender body, is wise, and is devoted to other men's wives.

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

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

dīrghāsyakaṇṭhaḥ pṛthukarṇanāsaḥ karmodyataḥ kubjatanunṛpeṣṭaḥ | prāgalbhyavāktyāgayuto'rihantā sāmnaikasādhyo'śvibhavo balādhayaḥ

One born under the Aśvins has a long face and neck, broad ears and nose, is diligent in action, with a somewhat bent body, dear to kings, endowed with boldness of speech and liberality, a slayer of enemies, winnable through conciliation alone, and possessed of great strength.

candraḥ puṣye nṛpatiṃ vargottamakṛttikādhinīsaṃsthaḥ | vidadhāti sārvabhaumaṃ tripuṣkare vā'pi paripūrṇaḥ ||

The Moon situated in Puṣya, in vargottama, in Kṛttikā, or in Aśvinī, makes one a king; and when full, situated in a Tripuṣkara, it makes one an emperor.

With the Moon in Ketu's nakshatra-house, the lordship and earth-royalty arise; in fitting measure the change comes, and thus, considering it, the result is foretold to unfold.

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

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

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

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

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

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

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

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