jyeṣṭhāsu na bahu mitraḥ saṃtuṣṭo dharma kṛt pracura kopaḥ | mūle mānī dhanavān sukhī na hiṃsraḥ sthiro bhogī

Born under Jyeṣṭhā, one has not many friends, is contented, performs righteous deeds, and is exceedingly prone to anger. Born under Mūla, one is proud, wealthy, happy, not cruel, steady, and given to enjoyment.

vyatīpātādiduryoge gaṇḍānte trividhe'pi vā | yamaghaṇṭe'vabhe dagdhayoge trītarajanma ca

When born during an evil yoga such as Vyatīpāta and others, or in any of the three kinds of Gaṇḍānta, in the Yamaghaṇṭa, in an inauspicious nakṣatra (avabha), in the Dagdha yoga, and in a Trītara birth.

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.

eṣu cābhuktamūlākhyaṃ mahāvighnapadaṃ smṛtam|h | indrarākṣasayoḥ sandhau pañcāṣṭaghaṭikāḥ kramāt|h

Among these, the part called Abhuktamūla is regarded as a place of great obstacles. At the junction of Indra (Jyeṣṭhā) and Rākṣasa (Mūla), there are five and eight ghaṭikās respectively.

jyeṣṭhāgaṇḍāntajātastu pituḥ svasya ca nāśakaḥ | tasya śāntividhiṃ vakṣye sarvavighnopaśāntaye

One born in the gaṇḍānta of Jyeṣṭhā becomes a destroyer of himself and his father. I shall describe the rite for pacifying him, for the quelling of all obstacles.

jyeṣṭhanakṣatrajā kanyā vinihanti dhavāgrajam|h | viśākhāntyapadotpannā kanyā devaraghātinī

A girl born under the Jyeṣṭhā nakṣatra destroys her husband's elder brother. A girl born in the last quarter (pada) of Viśākhā is a slayer of her husband's younger brother.

paurandare atiśūrāḥ kulavittayaśoanvitāḥ parasvahṛtaḥ | vijigīṣavo narendrāḥ senānāṃ caapi netāraḥ

When (the Moon is) in Paurandara (Jyeṣṭhā), (those born are) exceedingly brave, endowed with family, wealth, and fame, seizers of others' property, ambitious to conquer, kings, and also leaders of armies.

saumyaaindracitrāvasudaivatāni sevājanasvāmyam upāgatāni 15.30cd sārpaṃ viśākhā śravaṇo bharaṇyaś caṇḍālajāter abhinirdiśanti[k.iti nirdaśanti]

(The asterisms) Mṛgaśiras, Jyeṣṭhā, Citrā and Dhaniṣṭhā govern people who are in service. Āśleṣā, Viśākhā, Śravaṇa and Bharaṇī indicate (people of) the Caṇḍāla caste.

pāpair upacayasaṃsthair dhruvamṛduharitiṣyavāyudeveṣu | vikuje dine anukūle devānāṃ sthāpanaṃ śastam

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

jyeṣṭhāsu na bahumitraḥ santuṣṭo dharmakṛt pracurakopaḥ | mūle mānī dhanavān sukhī na hiṃsraḥ sthiro bhogī

One born under Jyeṣṭhā has few friends, is content, performs righteous deeds, and is prone to much anger. One born under Mūla is proud, wealthy, happy, not cruel, steady, and enjoys pleasures.

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.

santuṣṭo dharmaparo bahusutamitrānvito'tiroṣī syāt | bandhujanapīḍitātmā kulāgraṇīrdevarājanakṣatre ||

One born under Indra's star (Jyeṣṭhā) is content, devoted to dharma, endowed with many sons and friends, very wrathful, troubled by his kinsmen, and foremost in his family.

saṃtuṣṭo dharmaparo bahusutamitrānvito'tiroṣī syāt | bandhujanapīḍitātmā kulāgraṇīrdevarājanakṣatre || 18 ||

One born in Jyeṣṭhā (Indra's star) is content, devoted to dharma, having many sons and friends, very irascible, troubled by his kinsmen, and foremost in his family.

ardrāśleṣāvāruṇātiṣyamūlāścitrājyeṣṭhākṛttikā varjanīyāḥ | strīṇāṃ sūtau bhrātṛputrādiśokaṃ mṛtyuṃ śoṣaṃ vigrahaṃ cāpi vidyāt || 29 ||

At the birth of women, Ārdrā, Āśleṣā, Śatabhiṣaj (Varuṇa's), Puṣya, Mūla, Citrā, Jyeṣṭhā and Kṛttikā are to be avoided; one should know they bring grief for brothers, sons and the like, death, wasting, and quarrel.

bhaumavāsarayogena jyeṣṭhājā jyeṣṭhasodaram | bhānuvāsarayogena mūlajā svaśuraṃ haret

If born on a Tuesday in the Jyeṣṭhā constellation, it destroys the eldest brother; if born on a Sunday in the Mūla constellation, it destroys the father-in-law.

jyeṣṭhādyapāde'grajamāśu hanyād dvitīyapāde yadi tatkaniṣṭham | tṛtīyapāde pitaraṃ nihanti svayaṃ caturthe mṛtimeti jātaḥ

If (the Moon is) in the first quarter of Jyeṣṭhā, it quickly destroys the eldest (sibling); if in the second quarter, the youngest of them; in the third quarter it destroys the father; and in the fourth, the one born meets his own death.

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

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

ṣoḍaśābdāsturaṅgādye maghādye cāṣṭavatsarāḥ

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

ekābdaḥ śakratārāyāṃ catvārastvāṣdramūlayoḥ | sārpe vardhadvayaṃ caiva revatyāmekavatsaraḥ

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

abhuktamūlajanito yadi jīvati mānavaḥ | nijavaṃśakaraḥ śrīmān bahusenādhipo'thavā

If a person born under Abhuktamūla survives, he becomes the perpetuator of his own lineage, prosperous, or else the commander of a great army.

maitre supriyavāg dhanī sukharataḥ pūjyo yaśasvī vibhu- rjyeṣṭhāyāmatikopavān paravadhūsakto vibhudhārmikaḥ | mūlarkṣe paṭuvāgvidhūtakuśalo dhūrtaḥ kṛtaghno dhanī pūrvāpāḍhabhavo vikāracarito mānī sukhī śāntadhīḥ

(One born) in Maitra (Anurādhā) is sweet-spoken, wealthy, devoted to pleasure, honorable, famous, and mighty. (One born) in Jyeṣṭhā is exceedingly irascible, attached to others' wives, learned, and righteous. (One born) in Mūla is sharp-tongued, freed from cleverness (or skilled in tricks), a rogue, ungrateful, and wealthy. (One born) in Pūrvāṣāḍhā has a fickle disposition, is proud, happy, and of calm mind.

jyoṣṭhābhrātaramanbikāṃ ca pitaraṃ bhartuḥ kaniṣṭhaṃ kramāt jyoṣṭhā hyāsuraśūrpajāśca vanitā ghnantīti tajjñā viduḥ | citrārdrābhujagasvarāṭcchatabhiṣaṅ mūlāgnitiṣyodbhavā vandhyā vā vidhavāthavā mṛtasutā tyaktā priyeṇādhanā

Those who know declare that a woman born under Jyeṣṭhā destroys the elder brother, the mother, the father, and the husband's younger brother, in that order. A woman born under Citrā, Ārdrā, Āśleṣā (the serpent's asterism), Svātī, Śatabhiṣaj, Mūlā, Kṛttikā (the fire asterism, Agni), or Puṣya (Tiṣya) is either barren, or a widow, or one whose children have died, or one abandoned by her beloved and destitute.

kṣyaimasamīrorageraudraduṣṭaṃ trayeṣu na prāṇiti jātarogaḥ chidrāsametaṣu sapāpavāre dhyaimeyavmlantakavāruṇeṣu ॥ 17 ॥

When the (lunar mansions) afflicted by Mars-air-serpent-Rudra (cruel asterisms) are spoiled, in the three (sets) the one with the arisen disease does not survive; (likewise) in those joined with the 'gap' asterisms during a malefic weekday, and in the Jyeṣṭhā, antaka and Vāruṇa stars.

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).