Ch. 80. Female Horoscopy
1. Maitreya asked. O Sage! You have described the effects of many kinds. Now be kind
enough to throw light on StrT Jatak (female horoscopy).
2. Maharishi Parasara replied. What a good question! Listen to what I am going to tell you
about the Rasi Kundalis of females. All the effects, that have been described till now in the
case of male horoscopies, will apply to females also. Matters, relating to her physical
appearance, should be determined from Lagn, those, relating to children, from the 5 th Bhava,
fortune for the husband from the 7 th and death of the husband (widowhood) should be
deduced from the 8 th . Those effects, which are impossible to ascribe to the female, should be
declared to be applicable to her husband.
Brihat Jatak. "Of the effects, that have been described till now in the case of male horoscopes
and those, that may be found in female horoscopes, suitable to females, should be declared, as
applicable to them alone. The rest should be ascribed to their husbands. The death of the
husband is to be deduced through the 8 th place (from Lagn, or Candr, whichever is stronger).
Matters, relating to her appearance, beauty etc., should be determined from Lagn and the Rasi,
occupied by Candr. It is from the 7 th place (from Lagn, or Candr), that her welfare (happiness)
and the nature of the husband should be ascertained."
Mantreswara' s Phaldeepika. "Whatever effects are declared for men, they are entirely
applicable to women too. The woman's prosperity and happiness have to be deduced from the
8 th place (from Lagn, or Candr, whichever is stronger). Children should be declared from the
9 th Bhava and matters, relating to her appearance, beauty etc., should be determined from
Lagn. It is from the 7 th place, that her welfare (power of influencing her husband) and the
nature of the husband should be ascertained, while her association and chastity should be
predicted from an examination of the 4 th Bhava. Benefics in those Bhavas produce good
results, while malefics in the above Bhavas are productive of evil, unless they happen to own
the Bhavas, in which case the effects will be good."
Jatak Parijata. Whatever effects may accrue from the horoscopes of females, applicable only
to men, should be ascribed to the husband. The good and evil, affecting their person, should
be calculated from Candr and Lagn, whichever of them is stronger. It is from the 7 th Bhava
from Lagn, or Candr, that all, that is worthy, or unworthy in the husband should be
ascertained and the death of the husband is foretold through the 8 th . All this should be well
weighed by the strength, or weakness of the Grahas, benefic and malefic. Before an
announcement is made, of Lagn and Candr find, which is stronger. It is with reference to this,
that the luck, beauty and strength of the women should be announced. Children and wealth in
abundance should be declared through the 9 th Bhava therefrom. Wedded happiness, or
otherwise should be gathered from the 8 th and husband's fortune from the 7 th . Some Jyotishis
opine, that the well-being, or the reverses of the husband can be determined from the 9 th .
5. If at the time of birth of a woman Lagn and Candr are in even Rasis, the woman will be
truly feminine in character. She will possess excellent qualities, be of steadfast character,
beautiful and physically fit.
6. If Lagn and Candr are in odd Rasis, she will be masculine in form and masculine in bearing
and, if they be associated with, or aspected by malefics, she will be devoid of good qualities
and be sinful.
7. If amongst Lagn and Candr one be in an even Rasi and the other be in an odd one, the
woman concerned should be declared to partake the characteristics of both male and female.
The qualities of Lagn, or Candr will be more predominant, according to their strength.
8. O Brahmin! The effects in respect of women would particularly depend on the Rasi and
Trimsams of Lagn, or Candr, whichever is stronger.
9-16. When Lagn, or Candr is in a Rasi, belonging to Mangal, the woman, born in a Trimsams
of Mangal, will have illicit relations with a man before marriage. If she be born in Trimsams
of Sukr, she will become unchaste after marriage; if of Budh, she will be full of guile and
adept in conjuration; if the Trimsams be of Guru, she will be worthy and virtuous; she will be
menial, or slave, if birth be in a Trimsams of Sani. ... in a Rasi, owned by Budh, the female,
born in a Trimsams of Mangal, will be full of guile, will be a hard-worker; if the Trimsams be
of Sukr, will be possessed of good qualities; if of Budh, will be of the nature of
hermaphrodite; if of Guru, will be chaste. In a Rasi, owned by Sukr, a female, born in a
Trimsams of Mangal, will be deprived; if the Trimsams be of Sukr, will be well known and
possessed of excellent qualities; if of Budh, will be skilled in all arts; she will be endowed
with all good qualities, if born in a Trimsams of Guru; she will remarry, if born in a Trimsams
of Sani. When Lagn, or Candr happens to be in a Rasi, owned by Candr and the Trimsams of
birth is owned by Mangal, the female born will be self-willed and uncontrolled; she will be
unchaste and of loose character, if born in a Trimsams of Sukr; will be skilled in arts and
handiwork, if of Budh; will be gifted with all excellent qualities, if of Guru; will become a
widow, if of Sani. . . . , owned by Surya and the Trimsams of birth be owned by Mangal, the
female born will be very talkative; she will be virtuous, if born in a Trimsams of Sukr; will
bear masculine features, if of Budh; will be chaste and virtuous, if of Guru; will be unchaste,
if of Sani. When the rising Rasi, or the Rasi, occupied by Candr, is owned by Guru, the
female, born in a Trimsams of Mangal, will be endowed with many good qualities; she will be
Punschali, if born in a Trimsams of Sukr; will be well versed in many sciences, if of Budh;
will be endowed with all good qualities, if of Guru; will not indulge much in sexual
intercourse, if of Sani. When Lagn, or the Rasi, occupied by Candr, belongs to Sani, the
female, born in a Trimsams of Mangal, will be a maid-servant; she will be learned (barren,
according to Brihat Jatak), if born in a Trimsams of Sukr; will be cruel and immoral, if of
Budh; will be devoted to her husband, if of Guru; will be unchaste (addicted to men of low
caste, according to Brihat Jatak), if of Sani.
17-21. If the 7 th Bhava be without a Grah (without strength) and without benefic aspect, the
female born will have a coward and contemptible wretch for her husband. When the 7 th Bhava
is a moveable Rasi, the husband will always be away from home. If Budh and Sani be in the
7 th Bhava, the husband of the woman concerned will be impotent. If Surya occupies the 7 th
Bhava, the woman concerned is abandoned by her husband. If Mangal be in the 7 th , the
female concerned becomes a widow in her childhood. If Sani be in the 7 th , she lives to an old
age, remaining unmarried. If there be a malefic, she becomes a widow, while young. If there
be a benefic in the 7 th , the female born will enjoy marital happiness and will be chaste. If there
be both benefics and malefics in the 7 th , both benefic and evil effects will be experienced. If
Mangal be in the Navams of Sukr and Sukr be in the Navams of Mangal, the female
concerned will have illicit relations with other men. If in this Yog Candr be in the l x , the
female concerned enters into illicit connections at the instance of her husband.
22-25. If at woman's birth the 7 th Bhava, or the setting Navams be that of Mangal, the
husband will be fond of other women and will be of an irascible temper. If it be a Rasi, or
Navams of Budh, her husband will be very learned and clever. If it be a Rasi, or Navams of
Guru, the husband of the woman concerned will be of great merit and will have passions
under his control. If it be a Rasi, or Navams of Sukr, her husband will be fortunate, very
good-looking and liked by women. If the Rasi, or Navams belongs to Sani, her husband will
be an old man and a fool. If the Rasi, or Navams be Simh, her husband will be exceedingly
soft in his disposition and will be very hard-working. If the 7 th Bhava, or the setting Navams
be a Rasi, owned by Candr, the husband of the woman will be love-sick and gentle. If there be
different Rasis and Navamsas in the 7 th , the effects will be of a mixed nature. The effects of
the Rasis and Navamsas will depend on their strength.
26-29. If in a female's horoscope Surya be in the 8 th , the native will be unhappy, poverty-
stricken, of deformed limbs and without faith in religion. If Candr be in the 8 th , the woman
concerned will be of a defective vagina, will have ugly breasts, with sinister eyes, without
robes, or ornaments, sickly and will be defamed in the society. If Mangal, the native will be of
weak constitution, sickly, widow, ugly-looking and full of sorrows and agonies. If Budh, she
will be without faith in religion, timid, devoid of wealth, self-respect and good qualities and
she will be quarrelsome.
30-33. If in a female's horoscope Guru be in the 8 th , the woman concerned will be shameless
and without virtue, will have few children, fatty hands and feet, will be abandoned by her
husband and be gluttonous. If Sukr be in the 8 l , she will be fond of pleasures, devoid of
sympathy, religion, wealth, will be dirty and deceptive. If Sani, the woman concerned will be
of wicked disposition, dirty, deceptive and devoid of conjugal harmony. If Rahu, she will be
ugly, without marital happiness, cruel -hearted, sickly and unchaste.
34. The woman will be barren, if in her Rasi Kundali Candr and Sukr be associated with Sani,
or Mangal and the 5 th Bhava be occupied, or aspected by a malefic.
35. If the 7 th be in the Navams of Mangal, the vagina will be diseased. If the 7 th be the
Navams of a benefic, she will have a well formed female organ and will be beloved by her
husband.
36. If Mithun, or Kanya Lagn in a female's horoscope is occupied by Sukr and Candr, the
woman concerned lives happily and is equipped with all kinds of comforts in her father's
house.
37. If Candr, Budh and Sukr be in Lagn, the woman concerned is endowed with many good
qualities and happiness. If Guru be in Lagn, she is happy, wealthy and has children.
38. If the 8 th Bhava be Simh, or Kark and Surya and Candr be both placed there, the woman
concerned will be barren. If the 8 th be Mithun, Kanya, or Kark and Budh and Candr be posited
there, the female native will have only one child.
39. The woman concerned will be definitely barren, if Lagn be Mesh, Vrischik, Makar, or
Kumbh and Candr and Sukr be posited there, aspected by malefics.
40. The woman concerned will give birth to an already dead child, if the 7 th be occupied by
Rahu and Surya, or Guru and Rahu be in the 8 th and the 5 th be occupied by malefics.
41. The woman concerned will not be able to conceive, if Gum and Sukr be associated with
Mangal in the 8 th , or Mangal be with Sani in the 8 th .
42. The woman concerned becomes a destructor of her husband's family and her father's
family, if at her birth Candr and Lagn be subjected to Papa Kartari Yog (direct malefics in
12 th and retrograde malefics in 2 nd ).
43. The woman, whose birth takes place under the following conditions, is named, as Visha
Kanya. Day of birth Sunday, Nakshatr Aslesha, 2 nd Tithi; Saturday, Krittika, 7 th Tithi;
Tuesday, Satabhisha, 12 th Tithi.
44. The woman will be Visha Kanya, if at birth Lagn be occupied by a malefic and a benefic
and two Grahas be in inimical Rasis.
45. Visha Kanya gives birth to a child already dead. She has a defective generative organ and
is bereft of robes, ornaments etc.
46. The evil effects of Visha Kanya are destroyed, if the Lord of the 7 th is a benefic, or a
benefic Grah be in the 7 l from Lagn, or Candr.
47. The woman born becomes a widow, if Mangal be in the 12 th , 4 th , 7 th , or 8 th from Lagn,
without aspect by, or association with any benefic.
48-49. The Yog, which causes the woman to become widow also causes a male native to
become a widower. If the man and woman, possessing this Yog, join in wedlock, the Yog
ceases to have any effect.
50-51. If at a woman' s birth the rising Rasi be that of Sukr and the rising Navams be of Sani
(Kumbh, according to Brihat Jatak) and, if Sukr and Sani aspect each other, or are occupying
each other's Navams, she will be afflicted with too much lust and will allay her fire of passion
with the help of other females, acting the part of a male.
52. When Guru, Mangal, Budh and Sukr are strong and, when the rising Rasi is an even one,
the woman born will be learned in Shastras and an expounder of the Vedanta Philosophy.
53. When a malefic Grah is in the 7 th and some Grah in the 8 th , the woman concerned will
become an ascetic.
54. The woman dies before her husband, when in her nativity there is a benefic in the 8 th ,
without aspect by, or association with a malefic.
55. If at the birth of a woman there are equal number of benefic s and malefics and they
possess the same strength, she without doubt will leave for her heavenly abode along with her
husband.
Brihat Parashara Hora Sastra
Ch. 81. Effects of Characteristic Features of Parts of Woman's body.
Ch. 81. Effects of Characteristic Features of Parts of Woman's body.
1-2. Maitreya said. O Venerable Sage! I have been fully enlightened by the auspicious and
inauspicious effects, described by you with reference to the Janm Lagn in a female's
horoscope. Now I request you to favour me with knowledge of auspicious and inauspicious
effects with reference to the characteristic features of the various parts of a woman's body.
Maharishi Parasara replied. O Brahmin! Now I will tell you what Lord Shiva narrated to
Goddess Parvati in this regard.
3-4. A woman, whose soles are even, smooth, soft, well developed, warm and shining in pink
colour, without much perspiration, will be enjoying full happiness, befitting her sex. The one,
whose soles are without pink colour, hard, dry, coarse, uneven, shaped, like a winnowing
basket and bereft of flesh, will suffer misery.
5-6. The woman, who has marks of conch, Swastika, Chakr, lotus, flag, fish, umbrella and a
long line, rising upwards in her soles, becomes a queen and enjoys great happiness and
comforts. The one, who possesses marks, like those of snake, rat and crow, is bereft of wealth
and suffers misery.
7. The girl, whose nails of toes are shining in pink colour, smooth, raised and round, enjoys
great happiness and comforts. Blackish and torn nails denotes misery.
8. Raised, full, well developed, smooth and round great toe indicates happiness. The one,
which is small, irregular in shape and flat, denotes misery.
9. The woman's toes, which are soft, thick, round and well developed are considered
auspicious. If the toes are long, she will be of loose morals. Thin toes indicate poverty.
10-16. Other effects about the toes are, as under. Short - short life. Short and long and
irregular in shape - procurer and guileful. Flat - maid-servant. Spaced more than average -
bereft of wealth. Toes, overlapping one over the other - widow and dependent on others. If
dust is thrown up, when she walks - unchaste and brings defame to all the three families (her
father's, mother's and husband's). If the smallest toe does not touch the ground - she will
destroy her husband and marry another; If the middle toe and the one next to it does not touch
the ground - widow. First toe (next to great toe) longer than the great toe - she will develop
illicit connection with a man before marriage and will be of loose morals.
17. If the back of the feet of a woman is raised, without perspiration, soft and smooth, she will
become a queen. If the indications are contrary, she will be poverty-stricken. She will be fond
of travelling, if the back part of the feet be veined. Hair on that portion of feet denote, that she
will be a maid servant. If the feet be bony, or without flesh, she will have a defective sexual
organ.
18. If the heels are even, the woman concerned will have a well formed and desirable sexual
organ. If the heels be stout, she will have a defective sexual organ. If the heels be high, she
will be unchaste. Long heels indicate misery.
19. Legs (portion below knees). Even, smooth, evenly shaped, round, without hair, good
looking and without veins showing up are Rasis, that the woman will be a queen.
20. Round, smooth, firm knees are auspicious indications. If the knees be bony, the woman
concerned will be of loose moral character. If the knees be loose, she will be poverty-stricken.
21. If the thighs are round, like the trunk of an elephant, close to each other, soft and without
hair, the woman concerned will be a queen. If the thighs are flat and hairy, she will be
poverty-stricken and a widow.
22-23. Waist. Circumference equal to the width of 24 fingers with well developed hips
indicate, that the woman will be fortunate. A waist, which is flat, long, without flesh, caved
in, or hairy, forebodes widowhood and misery.
24. Raised, fleshy and widespread hips in a woman are auspicious in effects. If they are
contrary, they indicate inauspiciousness.
25-27. Sexual organ. Hidden clitoris, pink-coloured, curved, like the back of a tortoise, soft,
hairy, shaped, like the leaf of a Pipal tree and smooth is highly auspicious. If shaped, like the
feet of a deer, or opening of an oven with hard hair and with raised clitoris, it indicates evil. If
the left side of the sexual organ of a woman is raised, she will beget more female children
and, if the right side is raised, more boys. If the organ is shaped, like a conch, she will be
barren.
28. Portion below the navel. A soft, spread out and slightly raised Vasti is auspicious. Hairy,
veins, showing up and full of lines (folds, or wrinkles) indicates inauspiciousness.
29. A navel deep with right turns is productive of good effects. The navel raised, with left
turns and with knots is inauspicious.
30-31. A stomach well spread indicates a well formed sexual organ and many sons. If the
stomach of a woman resembles that of a frog, her son will become a king. If a woman has a
raised stomach she will be childless. If the stomach is wrinkled, she will become an ascetic. If
it has circular folds, she will become a maid-servant.
32. If the portion, covering the ribs, is even, well developed and soft, auspicious effects may
be expected. It will be inauspicious, if it is raised, hairy and full of veins.
33. The chest of a woman, which is even and hairless is auspicious. Wide spread and hairy
chest is inauspicious.
34-36. The breasts of a woman signify good luck, if they are of equal size, fleshy, round and
firm, but close together. They are unlucky, if they are thick in front, are not close together and
without flesh. Raised right breast indicates, that she will have sons. Raised left breast
indicates, that she will have daughters. If the portion, surrounding the nipples, is round, good-
looking and blackish, she will enjoy good luck. Pressed in and unusually small breasts
indicate bad luck.
37. Shoulders. Even, well built up and without joints showing up are Rasis of good luck.
Raised, hairy and without flesh are unlucky.
38. The armpits, if soft, with thin hair, well developed and smooth are auspicious. Those,
which are deep, without flesh, perspiring and with veins, showing up are inauspicious.
39-40. Arms, in which the bones do not show up and which are soft jointed, hairless without
obvious veins, straight and round are auspicious. Those without flesh, hairy, small, with
obvious veins and irregular in shape are inauspicious.
41. If the thumbs of the woman are shaped, like a lotus bud, they are auspicious. If they are
without flesh and irregular in shape, they are inauspicious.
42-43. If the palms of the woman are pink-coloured, raised in the middle, with fingers close
together (with no holes between them), soft and have very few lines, she enjoys happiness and
all comforts. If the palms are full of lines, she will become a widow. If there are no lines, she
will be poverty-stricken. If the veins show up in the palms, she will live on alms.
44. If the backs of the hands of a woman are well built, soft and hairless, she will enjoy
auspicious effects. It will be otherwise, if the backs of the hands are with veins, showing up,
deep and hairy.
45-47. Lines on the palm. A woman enjoys happiness and all comforts, if there is a clearly
marked, pink-coloured, circular, smooth, full and deep line (perhaps line of life is meant). If
there is mark of a fish, she will be very lucky. She will be wealthy with mark of Swastika. She
will be a queen with mark of a lotus. She will be the mother of a king, if she has marks of
conch, umbrella and tortoise.
48-50. The woman, who has lines, forming the shapes of a balance, elephant, bull, or horse,
becomes the wife of a businessman. The woman, who has lines, forming the shape of a house,
or Vajra is lucky and gives birth to a son, who becomes learned in Shastras. The woman, who
has lines, forming the shapes of a chariot, a plough, or a yoke, becomes the wife of a farmer.
She will become a queen, if she has lines, forming the shape of Chamar, Ankush, trident,
sword, mace, Shakti, or trumpet.
51-52. If in the palm of a woman there is a line, which, starting from the root of the thumb
goes up to the root of the little finger, she becomes a widow. If there are lines, forming the
shape of a crow, a frog, a jackal, a wolf, a scorpion, a snake, a donkey, a camel and a cat, the
woman concerned suffers misery.
53-54. If the fingers of a woman are tender with good-looking phalanges, tapering at the end
and without hair, they are considered auspicious. If they are very small, without flesh,
irregular, widely spaced, with hair and with more than usual phalanges, or without phalanges,
they indicate misery.
55. If the nails of the fingers are pink-coloured, raised and shaped well at the top, they are
auspicious. Depressed, dirty-looking, or yellow, or white-coloured nails, or nails with spots
are inauspicious.
56. If the back of the woman is fleshy and well developed with flesh, it is auspicious. The
back with hair, irregular in built and with veins showing up is inauspicious.
57-58. The neck of a woman with three lines (folds), with bones not obvious, round, well
developed and tender is auspicious. A thick necked woman becomes a widow. An irregularly
built neck indicates, that the woman concerned will become a maid-servant. Flat necked
woman will be barren. A woman with a small neck is childless.
59. A straight, well developed, somewhat raised throat is auspicious. One without flesh, with
veins obvious, with hair and irregular in built is inauspicious.
60. Pink-coloured, tender and firm chin is auspicious. A broad chin with hair and clefts is
unlucky.
61. Raised, firm and round cheeks are auspitious. The ones, which are hard-skinned,
depressed and without flesh are indicative of misfortune.
62. If the mouth of a woman is of normal size, firm, round, emitting fragrance, smooth and
good-looking, it is indicative of good luck. If otherwise, it will be inauspicious.
63-65. If the lower lip of a woman is red, like a lotus, smooth, divided in the middle and good
looking, she becomes a queen. If it be without flesh, coarse, long, dry and blackish, it is
indicative of misery and widowhood. If the upper lip of a woman is pink-coloured, smooth
and slightly raised in the middle, it is indicative of happiness and good fortune. If otherwise, it
will be inauspicious.
66-67. A woman, whose teeth are smooth, milk white, 32 in number and whose upper and
lower teeth, though equal in size, are slightly raised, will be lucky. If lower teeth are more in
number, are yellow, or black-coloured, fierce looking, widely spaced and double, they are
indicative of misfortune.
68-69. If the tongue of a woman is red and soft, she enjoys great happiness and comforts.
Caved in the middle and spread out in front indicates misery. White tongue indicates death in
water. Dark tongue indicates quarrelsome nature. Thick tongue denotes poverty. Long tongue
denotes one, who is omnivorous. Long and broad tongue denotes lunacy.
70-71. Palate red, like lotus, soft and smooth - good luck, white - widowhood, yellow -
ascetism, black - barrenness, dry - large family.
72. When a woman laughs, if her cheeks are raised and teeth are not visible, she will be lucky.
If it is otherwise, she will not be lucky.
73-74. If the nose of a woman is evenly round and has small nostrils, it is auspicious. If the
nose is thick in its front part and flat in the middle, it is inauspicious. If the tip of the nose is
red, or shrunken, widowhood is indicated. Flat nose indicates engagement in a menial job.
Too small, or too large nose denotes quarrelsome nature.
75-77. Black pupils with cow's milk like white portion of the eye, large and broad, smooth,
with black eyelashes are lucky Rasis. Raised eyes show short life. Round eyes denote loose
moral character. Honey-coloured eyes indicate good fortune and happiness. The eyes, like
those of a pigeon, indicate wickedness. Eyes, like those of an elephant, indicate misery. If the
left eye is blind, adulterous tendency will manifest. Blindness of the right eye indicates
barrenness.
78. A woman with soft, black, compact eyelashes with thin hair is fortunate. Eyelashes thick,
scattered and with tawny-coloured hair indicate misery.
79. If the eyebrows of a woman are round, shaped, like a bow, smooth, black, not joined and
with soft hair, she is blessed with happiness and fame.
80. Ears of a woman long with a round turn indicate children and happiness. Small, unevenly
shaped, very thin, with veins, showing up, cause her misery.
81-82. The forehead of a woman without veins, showing through, without hair, shaped, like a
half-moon, even, with equal to three fingers are Rasis of a fortunate woman, blessed with
husband and children. Rasi of Swastika on the forehead denotes a queen. Very long, highly
raised and hairy forehead causes misery.
83. Head of a woman high and round, like that of an elephant, is indicative of happiness. A
head, which is spread out, flat, big and uneven, indicates misery.
84-85. The hair of a woman are indicative of good fortune. If they are soft, black, long, thin
and yellow, they indicate misfortune. But honey-coloured hair of a fair complexioned woman
and black hair of a dark complexioned woman are also considered auspicious. Most of the
characteristic features, described in this chapter, apply to men also.
1-2. Maitreya said. O Venerable Sage! I have been fully enlightened by the auspicious and
inauspicious effects, described by you with reference to the Janm Lagn in a female's
horoscope. Now I request you to favour me with knowledge of auspicious and inauspicious
effects with reference to the characteristic features of the various parts of a woman's body.
Maharishi Parasara replied. O Brahmin! Now I will tell you what Lord Shiva narrated to
Goddess Parvati in this regard.
3-4. A woman, whose soles are even, smooth, soft, well developed, warm and shining in pink
colour, without much perspiration, will be enjoying full happiness, befitting her sex. The one,
whose soles are without pink colour, hard, dry, coarse, uneven, shaped, like a winnowing
basket and bereft of flesh, will suffer misery.
5-6. The woman, who has marks of conch, Swastika, Chakr, lotus, flag, fish, umbrella and a
long line, rising upwards in her soles, becomes a queen and enjoys great happiness and
comforts. The one, who possesses marks, like those of snake, rat and crow, is bereft of wealth
and suffers misery.
7. The girl, whose nails of toes are shining in pink colour, smooth, raised and round, enjoys
great happiness and comforts. Blackish and torn nails denotes misery.
8. Raised, full, well developed, smooth and round great toe indicates happiness. The one,
which is small, irregular in shape and flat, denotes misery.
9. The woman's toes, which are soft, thick, round and well developed are considered
auspicious. If the toes are long, she will be of loose morals. Thin toes indicate poverty.
10-16. Other effects about the toes are, as under. Short - short life. Short and long and
irregular in shape - procurer and guileful. Flat - maid-servant. Spaced more than average -
bereft of wealth. Toes, overlapping one over the other - widow and dependent on others. If
dust is thrown up, when she walks - unchaste and brings defame to all the three families (her
father's, mother's and husband's). If the smallest toe does not touch the ground - she will
destroy her husband and marry another; If the middle toe and the one next to it does not touch
the ground - widow. First toe (next to great toe) longer than the great toe - she will develop
illicit connection with a man before marriage and will be of loose morals.
17. If the back of the feet of a woman is raised, without perspiration, soft and smooth, she will
become a queen. If the indications are contrary, she will be poverty-stricken. She will be fond
of travelling, if the back part of the feet be veined. Hair on that portion of feet denote, that she
will be a maid servant. If the feet be bony, or without flesh, she will have a defective sexual
organ.
18. If the heels are even, the woman concerned will have a well formed and desirable sexual
organ. If the heels be stout, she will have a defective sexual organ. If the heels be high, she
will be unchaste. Long heels indicate misery.
19. Legs (portion below knees). Even, smooth, evenly shaped, round, without hair, good
looking and without veins showing up are Rasis, that the woman will be a queen.
20. Round, smooth, firm knees are auspicious indications. If the knees be bony, the woman
concerned will be of loose moral character. If the knees be loose, she will be poverty-stricken.
21. If the thighs are round, like the trunk of an elephant, close to each other, soft and without
hair, the woman concerned will be a queen. If the thighs are flat and hairy, she will be
poverty-stricken and a widow.
22-23. Waist. Circumference equal to the width of 24 fingers with well developed hips
indicate, that the woman will be fortunate. A waist, which is flat, long, without flesh, caved
in, or hairy, forebodes widowhood and misery.
24. Raised, fleshy and widespread hips in a woman are auspicious in effects. If they are
contrary, they indicate inauspiciousness.
25-27. Sexual organ. Hidden clitoris, pink-coloured, curved, like the back of a tortoise, soft,
hairy, shaped, like the leaf of a Pipal tree and smooth is highly auspicious. If shaped, like the
feet of a deer, or opening of an oven with hard hair and with raised clitoris, it indicates evil. If
the left side of the sexual organ of a woman is raised, she will beget more female children
and, if the right side is raised, more boys. If the organ is shaped, like a conch, she will be
barren.
28. Portion below the navel. A soft, spread out and slightly raised Vasti is auspicious. Hairy,
veins, showing up and full of lines (folds, or wrinkles) indicates inauspiciousness.
29. A navel deep with right turns is productive of good effects. The navel raised, with left
turns and with knots is inauspicious.
30-31. A stomach well spread indicates a well formed sexual organ and many sons. If the
stomach of a woman resembles that of a frog, her son will become a king. If a woman has a
raised stomach she will be childless. If the stomach is wrinkled, she will become an ascetic. If
it has circular folds, she will become a maid-servant.
32. If the portion, covering the ribs, is even, well developed and soft, auspicious effects may
be expected. It will be inauspicious, if it is raised, hairy and full of veins.
33. The chest of a woman, which is even and hairless is auspicious. Wide spread and hairy
chest is inauspicious.
34-36. The breasts of a woman signify good luck, if they are of equal size, fleshy, round and
firm, but close together. They are unlucky, if they are thick in front, are not close together and
without flesh. Raised right breast indicates, that she will have sons. Raised left breast
indicates, that she will have daughters. If the portion, surrounding the nipples, is round, good-
looking and blackish, she will enjoy good luck. Pressed in and unusually small breasts
indicate bad luck.
37. Shoulders. Even, well built up and without joints showing up are Rasis of good luck.
Raised, hairy and without flesh are unlucky.
38. The armpits, if soft, with thin hair, well developed and smooth are auspicious. Those,
which are deep, without flesh, perspiring and with veins, showing up are inauspicious.
39-40. Arms, in which the bones do not show up and which are soft jointed, hairless without
obvious veins, straight and round are auspicious. Those without flesh, hairy, small, with
obvious veins and irregular in shape are inauspicious.
41. If the thumbs of the woman are shaped, like a lotus bud, they are auspicious. If they are
without flesh and irregular in shape, they are inauspicious.
42-43. If the palms of the woman are pink-coloured, raised in the middle, with fingers close
together (with no holes between them), soft and have very few lines, she enjoys happiness and
all comforts. If the palms are full of lines, she will become a widow. If there are no lines, she
will be poverty-stricken. If the veins show up in the palms, she will live on alms.
44. If the backs of the hands of a woman are well built, soft and hairless, she will enjoy
auspicious effects. It will be otherwise, if the backs of the hands are with veins, showing up,
deep and hairy.
45-47. Lines on the palm. A woman enjoys happiness and all comforts, if there is a clearly
marked, pink-coloured, circular, smooth, full and deep line (perhaps line of life is meant). If
there is mark of a fish, she will be very lucky. She will be wealthy with mark of Swastika. She
will be a queen with mark of a lotus. She will be the mother of a king, if she has marks of
conch, umbrella and tortoise.
48-50. The woman, who has lines, forming the shapes of a balance, elephant, bull, or horse,
becomes the wife of a businessman. The woman, who has lines, forming the shape of a house,
or Vajra is lucky and gives birth to a son, who becomes learned in Shastras. The woman, who
has lines, forming the shapes of a chariot, a plough, or a yoke, becomes the wife of a farmer.
She will become a queen, if she has lines, forming the shape of Chamar, Ankush, trident,
sword, mace, Shakti, or trumpet.
51-52. If in the palm of a woman there is a line, which, starting from the root of the thumb
goes up to the root of the little finger, she becomes a widow. If there are lines, forming the
shape of a crow, a frog, a jackal, a wolf, a scorpion, a snake, a donkey, a camel and a cat, the
woman concerned suffers misery.
53-54. If the fingers of a woman are tender with good-looking phalanges, tapering at the end
and without hair, they are considered auspicious. If they are very small, without flesh,
irregular, widely spaced, with hair and with more than usual phalanges, or without phalanges,
they indicate misery.
55. If the nails of the fingers are pink-coloured, raised and shaped well at the top, they are
auspicious. Depressed, dirty-looking, or yellow, or white-coloured nails, or nails with spots
are inauspicious.
56. If the back of the woman is fleshy and well developed with flesh, it is auspicious. The
back with hair, irregular in built and with veins showing up is inauspicious.
57-58. The neck of a woman with three lines (folds), with bones not obvious, round, well
developed and tender is auspicious. A thick necked woman becomes a widow. An irregularly
built neck indicates, that the woman concerned will become a maid-servant. Flat necked
woman will be barren. A woman with a small neck is childless.
59. A straight, well developed, somewhat raised throat is auspicious. One without flesh, with
veins obvious, with hair and irregular in built is inauspicious.
60. Pink-coloured, tender and firm chin is auspicious. A broad chin with hair and clefts is
unlucky.
61. Raised, firm and round cheeks are auspitious. The ones, which are hard-skinned,
depressed and without flesh are indicative of misfortune.
62. If the mouth of a woman is of normal size, firm, round, emitting fragrance, smooth and
good-looking, it is indicative of good luck. If otherwise, it will be inauspicious.
63-65. If the lower lip of a woman is red, like a lotus, smooth, divided in the middle and good
looking, she becomes a queen. If it be without flesh, coarse, long, dry and blackish, it is
indicative of misery and widowhood. If the upper lip of a woman is pink-coloured, smooth
and slightly raised in the middle, it is indicative of happiness and good fortune. If otherwise, it
will be inauspicious.
66-67. A woman, whose teeth are smooth, milk white, 32 in number and whose upper and
lower teeth, though equal in size, are slightly raised, will be lucky. If lower teeth are more in
number, are yellow, or black-coloured, fierce looking, widely spaced and double, they are
indicative of misfortune.
68-69. If the tongue of a woman is red and soft, she enjoys great happiness and comforts.
Caved in the middle and spread out in front indicates misery. White tongue indicates death in
water. Dark tongue indicates quarrelsome nature. Thick tongue denotes poverty. Long tongue
denotes one, who is omnivorous. Long and broad tongue denotes lunacy.
70-71. Palate red, like lotus, soft and smooth - good luck, white - widowhood, yellow -
ascetism, black - barrenness, dry - large family.
72. When a woman laughs, if her cheeks are raised and teeth are not visible, she will be lucky.
If it is otherwise, she will not be lucky.
73-74. If the nose of a woman is evenly round and has small nostrils, it is auspicious. If the
nose is thick in its front part and flat in the middle, it is inauspicious. If the tip of the nose is
red, or shrunken, widowhood is indicated. Flat nose indicates engagement in a menial job.
Too small, or too large nose denotes quarrelsome nature.
75-77. Black pupils with cow's milk like white portion of the eye, large and broad, smooth,
with black eyelashes are lucky Rasis. Raised eyes show short life. Round eyes denote loose
moral character. Honey-coloured eyes indicate good fortune and happiness. The eyes, like
those of a pigeon, indicate wickedness. Eyes, like those of an elephant, indicate misery. If the
left eye is blind, adulterous tendency will manifest. Blindness of the right eye indicates
barrenness.
78. A woman with soft, black, compact eyelashes with thin hair is fortunate. Eyelashes thick,
scattered and with tawny-coloured hair indicate misery.
79. If the eyebrows of a woman are round, shaped, like a bow, smooth, black, not joined and
with soft hair, she is blessed with happiness and fame.
80. Ears of a woman long with a round turn indicate children and happiness. Small, unevenly
shaped, very thin, with veins, showing up, cause her misery.
81-82. The forehead of a woman without veins, showing through, without hair, shaped, like a
half-moon, even, with equal to three fingers are Rasis of a fortunate woman, blessed with
husband and children. Rasi of Swastika on the forehead denotes a queen. Very long, highly
raised and hairy forehead causes misery.
83. Head of a woman high and round, like that of an elephant, is indicative of happiness. A
head, which is spread out, flat, big and uneven, indicates misery.
84-85. The hair of a woman are indicative of good fortune. If they are soft, black, long, thin
and yellow, they indicate misfortune. But honey-coloured hair of a fair complexioned woman
and black hair of a dark complexioned woman are also considered auspicious. Most of the
characteristic features, described in this chapter, apply to men also.
Ch. 82. Effects of Moles, Marks, Signs etc. for Men and Women
Ch. 82. Effects of Moles, Marks, Signs etc. for Men and Women
I. Maharishi Parasara said. O Maitreya! Now I will describe to you the effects of moles,
marks, spots and signs, found on the body of women and men.
2-3. A mole, spot, or figure, formed by hair on the left side of a woman and right side of a
man is auspicious. If there is mole on the chest of a woman, she will be fortunate. A woman,
who has a red mark, like a mole etc., on her right breast, begets many children and she is
blessed with all kinds of enjoyments and comforts.
4. The woman, who has a red mark (mole) on her left breast, begets only one son.
5. The woman, who has a mole on her right breast, begets many daughters and sons.
6. There will be gain, or acquisition of a kingdom, if there, as is a red mole etc. on the
forehead, or in the middle of (between) the eyebrows. The person will enjoy sweetish
preparations, if there is such a mark on the cheeks.
7-10. The woman, who has a red mark (mole etc.) on her nose, becomes consort of a king. If
the mark be blackish, the woman concerned becomes an adulteress, or widow. All the marks
below the navel are auspicious for both men and women. If there be moles etc. on the ears,
cheeks, or neck of a man, his first issue will be male and he will enjoy good fortune and
happiness. The man, who has moles etc. in the thighs, suffers misery.
II. The woman, who has the sign of trident on her forehead, becomes a queen. Such a mark
on the forehead of a man makes him a king.
12. A right-turned circular hair formation on heart, navel, hands, right part of the back and in
the portion between sex organ and navel is auspicious. Left-turned formation is inauspicious.
13-14. Such a hair formation on the waist and private parts proves inauspicious. If such a
formation be on the stomach, the woman concerned will become a widow. If it be in the
center of the back she will become an adulteress. It will be inauspicious, if it be on the neck,
forehead, or center of the head.
15. A man with indications of short life will get his longevity prolonged by marrying a
woman with auspicious, or lucky marks/symbols.
I. Maharishi Parasara said. O Maitreya! Now I will describe to you the effects of moles,
marks, spots and signs, found on the body of women and men.
2-3. A mole, spot, or figure, formed by hair on the left side of a woman and right side of a
man is auspicious. If there is mole on the chest of a woman, she will be fortunate. A woman,
who has a red mark, like a mole etc., on her right breast, begets many children and she is
blessed with all kinds of enjoyments and comforts.
4. The woman, who has a red mark (mole) on her left breast, begets only one son.
5. The woman, who has a mole on her right breast, begets many daughters and sons.
6. There will be gain, or acquisition of a kingdom, if there, as is a red mole etc. on the
forehead, or in the middle of (between) the eyebrows. The person will enjoy sweetish
preparations, if there is such a mark on the cheeks.
7-10. The woman, who has a red mark (mole etc.) on her nose, becomes consort of a king. If
the mark be blackish, the woman concerned becomes an adulteress, or widow. All the marks
below the navel are auspicious for both men and women. If there be moles etc. on the ears,
cheeks, or neck of a man, his first issue will be male and he will enjoy good fortune and
happiness. The man, who has moles etc. in the thighs, suffers misery.
II. The woman, who has the sign of trident on her forehead, becomes a queen. Such a mark
on the forehead of a man makes him a king.
12. A right-turned circular hair formation on heart, navel, hands, right part of the back and in
the portion between sex organ and navel is auspicious. Left-turned formation is inauspicious.
13-14. Such a hair formation on the waist and private parts proves inauspicious. If such a
formation be on the stomach, the woman concerned will become a widow. If it be in the
center of the back she will become an adulteress. It will be inauspicious, if it be on the neck,
forehead, or center of the head.
15. A man with indications of short life will get his longevity prolonged by marrying a
woman with auspicious, or lucky marks/symbols.
Ch. 83. Effects of Curses in the Previous Birth
Ch. 83. Effects of Curses in the Previous Birth
1-3. Maitreya said. O Venerable Sage! You have acquainted me with effects, experienced by
men and women in a number of ways. According to Shastras, the soul of a person does not
rest in peace after his death, if he is not blessed with a son. What sin does a person commit to
remain without a son? And what are the remedial measures to be adopted by him to get a son?
Kindly enlighten me about this.
4. Maharishi Parasara replied. I will now tell you, whatever Lord Shiva told Goddess Parvati
in this respect.
5. Goddess Parvati said to Lord Shiva. O my Lord! What is the sin, which causes destruction
of children amongst men. Please tell me, what are the Yogas for such an effect and what are
the remedial measures to protect the children?
6. Lord Shiva replied: O Devi! You have asked a very relevant question. Now I will tell you
the Yogas for loss of children and the requisite remedial measures.
7. A person will be without a son, if Guru, the Lord of Lagn and the Lord of the 5 th are all
devoid of strength.
8. The same will happen, if Surya, Mangal, Rahu and Sani, endowed with strength, be in the
5 th and the significator for children, namely Guru and Lord of the 5 th etc. be bereft of strength.
9-16. There will be no male issue, due to the curse of a serpent, if at birth Rahu is in the 5 th ,
aspected by Mangal; the Lord of 5 th is associated with Rahu and Candr is in the 5 th and is
aspected by Sani; the significator for children (Guru) is associated with Rahu, the Lord of the
5 th is devoid of strength and the Lord of Lagn is with Mangal; the significator for children is
associated with Mangal, Lagn is occupied by Rahu and the Lord of the 5 th is in 6 th , 8 th , or 12 th ;
Budh, as Lord of the 5 th , being in the Navams of Mangal, is associated with Mangal and Lagn
is occupied by Rahu and Gulika; the 5 th is Mesh, or Vrischik and the Lord of the 5 th is
associated with Rahu, or Budh; the 5 th is occupied by Surya, Sani, Mangal, Rahu, Budh and
Guru and the Lords of the 5 th and Lagn are devoid of strength; the Lord of Lagn, or Guru is
associated with Rahu and the Lord of the 5 th is in conjunction with Mangal.
17-19. Remedial measures should be adopted to obtain protection from the evil effects of the
above Yogas. These are getting an idol of Naga (serpent) Raja, made in gold and, after
worshipping it in accordance with prescribed procedure, giving in charily a cow, some land,
sesame seeds and gold etc. By adopting these measures the Lord of Serpents will be gratified
and by his beneficence the person concerned will be blessed with a son and the lineage of his
family will be prolonged.
20-30. There will be no male issue, as a result of the curse of the father in the previous birth,
if at birth of the native Surya in his debilitation Rasi and in the Navams of Sani is hemmed in
between malefics in the 5 th Bhava; Surya, as Lord of the 5 th , posited in a Trikon with a
malefic, is hemmed in between malefics and is also aspected by a malefic; Guru occupies the
Rasi of Surya, the Lord of the 5 th is with Surya and Lagn and the 5 th are occupied by malefics;
Lord of Lagn, devoid of strength, is in the 5 l and the Lord of the 5 th is combust and Lagn and
the 5 th are occupied by malefics; there is exchange of Bhavas between Lords of the 5 th and the
10 th and Lagn and the 5 th are occupied by malefics; Mangal, as the Lord of the 10 th , is
associated with the Lord of the 5 th and Lagn, the 5 th and the 10 th are occupied by malefics;
Lord of the 10 th is in the 6 th , 8 th , or 12 th , Guru is in a malefic Rasi and the Lord of Lagn and
the 5 th are associated with malefics; Surya, Mangal and Sani are in Lagn and the 5 th and Rahu
and Guru are in the 8 th and the 12 th ; Surya is in the 8 th , Sani in the 5 th , the Lord of the 5 th is
associated with Rahu and Lagn is occupied by a malefic; Lord of 12 th is in Lagn, Lord of 8 th
in 5 th and Lord of 10 th in 8 th ; Lord of 6 tfe is in 5 th , Lord of 10 th in 6 th and Guru is associated
with Rahu.
31-33. To get deliverance form the curse of the father the remedial measures are performance
of Shraddha at Gaya; to feed ten thousand, one thousand, or 100 Brahmins, as one can afford;
Kanyadana (to perform the marriage of a girl); giving a cow in charity. By observing these
remedial measures, the person concerned becomes free from the curse and the family lineage
is prolonged by the birth of sons, grandsons etc.
Note. In this chapter, where the words 'childlessness' and 'issue-lessness' are used, they
should be interpreted to mean want of male issue, because it is the male issue, who by
performing the last rites of his father and mother ensures eternal peace to their souls.
34-50. A person will be without a male issue, as a result of curse of the mother, if at birth
Candr, as Lord of the 5 th is in her debilitation Rasi, or is hemmed in between malefics and 4 th
and 5 th are occupied by malefics; Sani is in 1 1 th , 4 th is occupied by malefics and Candr is
posited in the 5 l in her debilitation Rasi; Lord of 5 th is in 6 th , 8 th , or 12 th , Lord of Lagn in his
debilitation Rasi and Candr is associated with malefics; Lord of 5 th is in 8 th , 6 th , or 12 th , Candr
in a malefic Navams and there are malefics in Lagn and in 5 th ; Lord of 5 th and Candr,
associated with Sani, Rahu and Mangal, are in 5 th , or 9 th ; Mangal, as Lord of 4 th is associated
with Sani and Rahu and 5 th and Lagn are occupied by Surya and Candr, respectively; Lords of
Lagn and 5 th are in 6 th , Lord of 4 th in 8 th and Lagn is occupied by Lord of 8 th and 10 th ; Lagn is
occupied by the Lords of 6 th and 8 th , Lord of 4 th is in 12 th and Candr and Guru, associated with
malefics, are in the 5 th ; Lagn is hemmed in between malefics, waning Candr is in 7 th and 4 th
and 5 th are occupied by Rahu and Sani, respectively; there is exchange of Bhavas between
Lords of 5 th and 8 th and the Lord of 4* and Candr are in 6 th , 8 th , or 12 th ; Kark Lagn is occupied
by Mangal and Rahu and Candr and Sani are in 5 th ; Mangal, Rahu, Surya and Sani are in
Lagn, 5 th , 8 th and 12 th , respectively, and the Lords of Lagn and 4 th are in 6 th , 8 th , or 12 th ;
Mangal, Rahu and Guru are in 8 th and Sani and Candr are in 5 th . For release from this curse
and to beget a male issue the person concerned should take bath in the sea with bridge of
rocks between India and Sri Lanka, recite one Lakh Gayatri Mantras, give in charity things,
connected with evil Grahas, feed Brahmins and go round a Pipal tree 1008 times. By
performing these remedial measures, he will not only beget a son, the lineage of family will
also be prolonged.
51-61. A person will be without a male issue, as result of the curse of the brother, if at birth
Lord of 3 rd with Rahu and Mangal is in 5 th and Lords of Lagn and 5 th are in 8 th ; Lagn and 5 th
are occupied by Mangal and Sani, respectively, the Lord of 3 rd is in 9 th and Mangal, the
significator for brothers, is in 8 th ; Guru in his debilitation Rasi is in 3 rd , Sani in 5 th and Candr
and Mangal are in 8 th ; Lord of Lagn is in 12 th , Mangal in 5 th and Lord of 5 th , associated with a
malefic, in 8 th ; Lagn and the 5 th are hemmed in between malefics and the Lord of Lagn and 5 th
are in 6 th , 8 th , or 12 th ; the 3 rd is occupied by the Lord of 10 th along with a malefic and a benefic
is with Mangal in 5 th ; the 5 th in a Rasi of Budh is occupied by Sani and Rahu and Budh and
Mangal are in 12 th ; the 3 rd is occupied by the Lord of Lagn, the Lord of 3 rd occupies the 5 th
and Lagn, 3 rd and 5 th are with malefics; Lord of 3 rd is in 8 th and Guru is associated with Sani
in 5 th ; Lord of 8 th is in 5 th along with the Lord of 3 rd and Mangal and Sani are in 8 th .
62-64. The person concerned will, without doubt, get release from the curse, will be blessed
with a son and the prolongation of his family lineage will be ensured, if the following
remedial measures are adopted. He should observe the Candryana fast after listening to
Haribansa Puran. He should plant a sapling of Pipal in front of Saligram on the banks of the
Caveri river, or on the Ganga, or Mahanadi and offer prayers to it. He should give 10 cows in
charity through his wife. He should give in charity land with mango trees, planted on it.
65-68. A person will be without a male issue, as a result of the curse of the maternal uncle, if
at birth the 5 th is occupied by Budh, Guru, Mangal and Rahu and Sani is in Lagn; the 5 th is
occupied by the Lords of Lagn and of 5 th along with Sani, Mangal and Budh; Lagn is
occupied by a combust Lord of 6 th , Sani is in 7 th and Lord of Lagn is associated with Budh;
Lords of Lagn and 4 th are in Lagn and Candr, Budh and Mangal are in 5 th .
69-70. To get release from the curse and for being blessed with a son and for ensuring the
prolongation of the lineage of the family the following remedial measures are to be adopted.
Installation of an idol of Lord Vishnu. Construction of a deep, or ordinary well, dam, or
reservoir, or all of them.
71-78. If a person, mad with power and wealth, insults a Brahmin, he remains without a male
issue in the next birth. A person will be without a male issue, as a result of the curse of a
Brahmin, if at birth Rahu is in Guru's Rasi and Guru in 5 th ; Lord of 9 th is in 5 th and Lord of 5 th
in 8 th along with Guru, Mangal and Rahu; Lord of 9 th is in his debilitation Rasi and Lord of
12 th , associated with Rahu, is in 5 th ; Guru is in his debilitation Rasi, Rahu in Lagn, or 5 th and
Lord of 5 th in 6 th , 8 th , or 12 th ; Lord of 5 th and Guru, associated with malefics, are in 8 th , or the
Lord of 5 th , associated with Surya and Candr, is in 8 th ; Guru, being in the Navams of Sani, is
associated with Sani and Mangal and the Lord of 5 th is in 12 th ; Guru is associated with Sani in
Lagn and Rahu is in 9 th , or Rahu is with Guru in 12 th . These are Yogas, which reveal the curse
of Brahmin in the previous birth.
79-81. To obtain relief from the evil effects of the above Yogas the remedial measures are to
observe Candrayana fast and to do penance three times and to give in charity a cow and five
gems with gold, after feeding Brahmins, according to one's means and giving them presents
in cash. Then the person will be released from the curse and will be endowed with happiness.
82-92. A person does not beget a male issue, as a result of the curse of the wife, if at birth
Lord of Lagn is in 5 th , Sani in the Navams of Lord of 7 th and Lord of 5 th in 8 th ; Lord of 7 th is in
8 th , Lord of 12 th in 5 th and Guru is associated with a malefic; Sukr is in 5 th , Lord of 7 th in 8 th
and 5 th is occupied by a malefic; the 2 nd and 5 th are occupied by a malefic and Lord of 7 th is in
8 th ; Sukr is in 9 th , Lord of 7 th in 8 th and Lagn and 5 th are occupied by malefics; Sukr is Lord of
9 th , Lord of 5 th is in an inimical Rasi and Lord of Lagn and 7 th and Guru are in 6 th , 8 th , or 12 th ;
the 5 th is Vrishabh, or Tul, occupied by Surya and Candr and 12 th , Lagn and 2 nd are occupied
by malefics; Sani and Sukr are in 7 th , Lord of 8 th is in 5 th and Lagn is occupied by Surya and
Rahu; Mangal occupies 2 nd , Guru is in 12 th and Sukr and Rahu are in 5 th ; Lords of 2 nd and 7 th
are in 8 th , Mangal and Sani occupy 5 th and Lagn, respectively, and Guru is associated with a
malefic; Rahu is in Lagn, Sani in 5 th , Mangal in 9 th and Lords of 5 th and 7 th are in 8 th .
93-94. The person concerned gets release from the curse and is blessed with a son, if he
performs the marriage of an unmarried girl, or, if such a girl is not available, a gold idol of the
Lakshminarayana, fertile cow, a bed, ornaments and garments to a Brahmin couple.
Notes. According to our view, 'Kanyadana' does not mean giving a girl in charily, but helping
in the performance of the marriage of an unmarried girl, not his own daughter.
95-105. If the person, whose duty is to do so, does not perform Shraddha of his father, or
mother in his previous birth, the departed soul is formed into an evil spirit and he is deprived
of a male issue in the next birth. This is revealed by the following Yogas at birth. Sani and
Surya in 5 th , waning Candr in 7 th and Rahu and Guru in 12 th ; Sani, as Lord of 5 th in 8 th ,
Mangal in Lagn and Guru in 8 th ; Malefics are in Lagn, Surya in 12 th , Mangal, Sani and Budh
are in 5 th and the Lord of 5 th is in 8 th ; Rahu is in Lagn, Sani in 5 th and Guru in 8 th ; Sukr, Guru
and Rahu are in Lagn, associated with Candr and Sani and the Lord of Lagn are in 8 th ; Lord of
5 th and Guru are in their debilitation Rasis, aspected by debilitated Grahas; Sani is in Lagn,
Rahu in 5 th , Surya in 8 th and Mangal in 12 th ; Lord of 7 th is in 6 th , 8 th , or 12 th , Candr is in 5 th ,
Sani and Gulika are in Lagn; Lord of 8 th along with Sani and Sukr is in 5 th and Guru is in his
debilitation Rasi.
106-108. The person concerned gets release from the curse and is blessed with a son, if he
undertakes the following remedial measures. Performance of a Pinda Dana, Rudra Abhisheka,
giving in charity a gold idol of Brahma, a cow, a vessel, made of silver and a Neelamani,
feeding Brahmins and giving them presents in cash.
109-111. If a person is deprived of a male issue, as a result of malevolence of Grahas at birth,
he will be blessed with a son, if he undertakes the following remedial measures. Worshipping
Lord Shiva, if the harm is, as a result of the malevolence of Budh and Sukr; reciting of Santan
Gopal Mantra, wearing and worshipping appropriate Yantra and taking suitable medicines, if
the childlessness is a result of the malevolence of Guru and Candr; Kanya Dana, if the
childlessness is due to malevolence of Rahu; worshipping of Lord Vishnu, if it is due to
malevolence of Surya; Rudriya Japa, if it is due to the malevolence of Mangal and Sani.
Listening with devotion to Haribansh Puran removes all kinds of blemishes and blesses the
person concerned with a son.
1-3. Maitreya said. O Venerable Sage! You have acquainted me with effects, experienced by
men and women in a number of ways. According to Shastras, the soul of a person does not
rest in peace after his death, if he is not blessed with a son. What sin does a person commit to
remain without a son? And what are the remedial measures to be adopted by him to get a son?
Kindly enlighten me about this.
4. Maharishi Parasara replied. I will now tell you, whatever Lord Shiva told Goddess Parvati
in this respect.
5. Goddess Parvati said to Lord Shiva. O my Lord! What is the sin, which causes destruction
of children amongst men. Please tell me, what are the Yogas for such an effect and what are
the remedial measures to protect the children?
6. Lord Shiva replied: O Devi! You have asked a very relevant question. Now I will tell you
the Yogas for loss of children and the requisite remedial measures.
7. A person will be without a son, if Guru, the Lord of Lagn and the Lord of the 5 th are all
devoid of strength.
8. The same will happen, if Surya, Mangal, Rahu and Sani, endowed with strength, be in the
5 th and the significator for children, namely Guru and Lord of the 5 th etc. be bereft of strength.
9-16. There will be no male issue, due to the curse of a serpent, if at birth Rahu is in the 5 th ,
aspected by Mangal; the Lord of 5 th is associated with Rahu and Candr is in the 5 th and is
aspected by Sani; the significator for children (Guru) is associated with Rahu, the Lord of the
5 th is devoid of strength and the Lord of Lagn is with Mangal; the significator for children is
associated with Mangal, Lagn is occupied by Rahu and the Lord of the 5 th is in 6 th , 8 th , or 12 th ;
Budh, as Lord of the 5 th , being in the Navams of Mangal, is associated with Mangal and Lagn
is occupied by Rahu and Gulika; the 5 th is Mesh, or Vrischik and the Lord of the 5 th is
associated with Rahu, or Budh; the 5 th is occupied by Surya, Sani, Mangal, Rahu, Budh and
Guru and the Lords of the 5 th and Lagn are devoid of strength; the Lord of Lagn, or Guru is
associated with Rahu and the Lord of the 5 th is in conjunction with Mangal.
17-19. Remedial measures should be adopted to obtain protection from the evil effects of the
above Yogas. These are getting an idol of Naga (serpent) Raja, made in gold and, after
worshipping it in accordance with prescribed procedure, giving in charily a cow, some land,
sesame seeds and gold etc. By adopting these measures the Lord of Serpents will be gratified
and by his beneficence the person concerned will be blessed with a son and the lineage of his
family will be prolonged.
20-30. There will be no male issue, as a result of the curse of the father in the previous birth,
if at birth of the native Surya in his debilitation Rasi and in the Navams of Sani is hemmed in
between malefics in the 5 th Bhava; Surya, as Lord of the 5 th , posited in a Trikon with a
malefic, is hemmed in between malefics and is also aspected by a malefic; Guru occupies the
Rasi of Surya, the Lord of the 5 th is with Surya and Lagn and the 5 th are occupied by malefics;
Lord of Lagn, devoid of strength, is in the 5 l and the Lord of the 5 th is combust and Lagn and
the 5 th are occupied by malefics; there is exchange of Bhavas between Lords of the 5 th and the
10 th and Lagn and the 5 th are occupied by malefics; Mangal, as the Lord of the 10 th , is
associated with the Lord of the 5 th and Lagn, the 5 th and the 10 th are occupied by malefics;
Lord of the 10 th is in the 6 th , 8 th , or 12 th , Guru is in a malefic Rasi and the Lord of Lagn and
the 5 th are associated with malefics; Surya, Mangal and Sani are in Lagn and the 5 th and Rahu
and Guru are in the 8 th and the 12 th ; Surya is in the 8 th , Sani in the 5 th , the Lord of the 5 th is
associated with Rahu and Lagn is occupied by a malefic; Lord of 12 th is in Lagn, Lord of 8 th
in 5 th and Lord of 10 th in 8 th ; Lord of 6 tfe is in 5 th , Lord of 10 th in 6 th and Guru is associated
with Rahu.
31-33. To get deliverance form the curse of the father the remedial measures are performance
of Shraddha at Gaya; to feed ten thousand, one thousand, or 100 Brahmins, as one can afford;
Kanyadana (to perform the marriage of a girl); giving a cow in charity. By observing these
remedial measures, the person concerned becomes free from the curse and the family lineage
is prolonged by the birth of sons, grandsons etc.
Note. In this chapter, where the words 'childlessness' and 'issue-lessness' are used, they
should be interpreted to mean want of male issue, because it is the male issue, who by
performing the last rites of his father and mother ensures eternal peace to their souls.
34-50. A person will be without a male issue, as a result of curse of the mother, if at birth
Candr, as Lord of the 5 th is in her debilitation Rasi, or is hemmed in between malefics and 4 th
and 5 th are occupied by malefics; Sani is in 1 1 th , 4 th is occupied by malefics and Candr is
posited in the 5 l in her debilitation Rasi; Lord of 5 th is in 6 th , 8 th , or 12 th , Lord of Lagn in his
debilitation Rasi and Candr is associated with malefics; Lord of 5 th is in 8 th , 6 th , or 12 th , Candr
in a malefic Navams and there are malefics in Lagn and in 5 th ; Lord of 5 th and Candr,
associated with Sani, Rahu and Mangal, are in 5 th , or 9 th ; Mangal, as Lord of 4 th is associated
with Sani and Rahu and 5 th and Lagn are occupied by Surya and Candr, respectively; Lords of
Lagn and 5 th are in 6 th , Lord of 4 th in 8 th and Lagn is occupied by Lord of 8 th and 10 th ; Lagn is
occupied by the Lords of 6 th and 8 th , Lord of 4 th is in 12 th and Candr and Guru, associated with
malefics, are in the 5 th ; Lagn is hemmed in between malefics, waning Candr is in 7 th and 4 th
and 5 th are occupied by Rahu and Sani, respectively; there is exchange of Bhavas between
Lords of 5 th and 8 th and the Lord of 4* and Candr are in 6 th , 8 th , or 12 th ; Kark Lagn is occupied
by Mangal and Rahu and Candr and Sani are in 5 th ; Mangal, Rahu, Surya and Sani are in
Lagn, 5 th , 8 th and 12 th , respectively, and the Lords of Lagn and 4 th are in 6 th , 8 th , or 12 th ;
Mangal, Rahu and Guru are in 8 th and Sani and Candr are in 5 th . For release from this curse
and to beget a male issue the person concerned should take bath in the sea with bridge of
rocks between India and Sri Lanka, recite one Lakh Gayatri Mantras, give in charity things,
connected with evil Grahas, feed Brahmins and go round a Pipal tree 1008 times. By
performing these remedial measures, he will not only beget a son, the lineage of family will
also be prolonged.
51-61. A person will be without a male issue, as result of the curse of the brother, if at birth
Lord of 3 rd with Rahu and Mangal is in 5 th and Lords of Lagn and 5 th are in 8 th ; Lagn and 5 th
are occupied by Mangal and Sani, respectively, the Lord of 3 rd is in 9 th and Mangal, the
significator for brothers, is in 8 th ; Guru in his debilitation Rasi is in 3 rd , Sani in 5 th and Candr
and Mangal are in 8 th ; Lord of Lagn is in 12 th , Mangal in 5 th and Lord of 5 th , associated with a
malefic, in 8 th ; Lagn and the 5 th are hemmed in between malefics and the Lord of Lagn and 5 th
are in 6 th , 8 th , or 12 th ; the 3 rd is occupied by the Lord of 10 th along with a malefic and a benefic
is with Mangal in 5 th ; the 5 th in a Rasi of Budh is occupied by Sani and Rahu and Budh and
Mangal are in 12 th ; the 3 rd is occupied by the Lord of Lagn, the Lord of 3 rd occupies the 5 th
and Lagn, 3 rd and 5 th are with malefics; Lord of 3 rd is in 8 th and Guru is associated with Sani
in 5 th ; Lord of 8 th is in 5 th along with the Lord of 3 rd and Mangal and Sani are in 8 th .
62-64. The person concerned will, without doubt, get release from the curse, will be blessed
with a son and the prolongation of his family lineage will be ensured, if the following
remedial measures are adopted. He should observe the Candryana fast after listening to
Haribansa Puran. He should plant a sapling of Pipal in front of Saligram on the banks of the
Caveri river, or on the Ganga, or Mahanadi and offer prayers to it. He should give 10 cows in
charity through his wife. He should give in charity land with mango trees, planted on it.
65-68. A person will be without a male issue, as a result of the curse of the maternal uncle, if
at birth the 5 th is occupied by Budh, Guru, Mangal and Rahu and Sani is in Lagn; the 5 th is
occupied by the Lords of Lagn and of 5 th along with Sani, Mangal and Budh; Lagn is
occupied by a combust Lord of 6 th , Sani is in 7 th and Lord of Lagn is associated with Budh;
Lords of Lagn and 4 th are in Lagn and Candr, Budh and Mangal are in 5 th .
69-70. To get release from the curse and for being blessed with a son and for ensuring the
prolongation of the lineage of the family the following remedial measures are to be adopted.
Installation of an idol of Lord Vishnu. Construction of a deep, or ordinary well, dam, or
reservoir, or all of them.
71-78. If a person, mad with power and wealth, insults a Brahmin, he remains without a male
issue in the next birth. A person will be without a male issue, as a result of the curse of a
Brahmin, if at birth Rahu is in Guru's Rasi and Guru in 5 th ; Lord of 9 th is in 5 th and Lord of 5 th
in 8 th along with Guru, Mangal and Rahu; Lord of 9 th is in his debilitation Rasi and Lord of
12 th , associated with Rahu, is in 5 th ; Guru is in his debilitation Rasi, Rahu in Lagn, or 5 th and
Lord of 5 th in 6 th , 8 th , or 12 th ; Lord of 5 th and Guru, associated with malefics, are in 8 th , or the
Lord of 5 th , associated with Surya and Candr, is in 8 th ; Guru, being in the Navams of Sani, is
associated with Sani and Mangal and the Lord of 5 th is in 12 th ; Guru is associated with Sani in
Lagn and Rahu is in 9 th , or Rahu is with Guru in 12 th . These are Yogas, which reveal the curse
of Brahmin in the previous birth.
79-81. To obtain relief from the evil effects of the above Yogas the remedial measures are to
observe Candrayana fast and to do penance three times and to give in charity a cow and five
gems with gold, after feeding Brahmins, according to one's means and giving them presents
in cash. Then the person will be released from the curse and will be endowed with happiness.
82-92. A person does not beget a male issue, as a result of the curse of the wife, if at birth
Lord of Lagn is in 5 th , Sani in the Navams of Lord of 7 th and Lord of 5 th in 8 th ; Lord of 7 th is in
8 th , Lord of 12 th in 5 th and Guru is associated with a malefic; Sukr is in 5 th , Lord of 7 th in 8 th
and 5 th is occupied by a malefic; the 2 nd and 5 th are occupied by a malefic and Lord of 7 th is in
8 th ; Sukr is in 9 th , Lord of 7 th in 8 th and Lagn and 5 th are occupied by malefics; Sukr is Lord of
9 th , Lord of 5 th is in an inimical Rasi and Lord of Lagn and 7 th and Guru are in 6 th , 8 th , or 12 th ;
the 5 th is Vrishabh, or Tul, occupied by Surya and Candr and 12 th , Lagn and 2 nd are occupied
by malefics; Sani and Sukr are in 7 th , Lord of 8 th is in 5 th and Lagn is occupied by Surya and
Rahu; Mangal occupies 2 nd , Guru is in 12 th and Sukr and Rahu are in 5 th ; Lords of 2 nd and 7 th
are in 8 th , Mangal and Sani occupy 5 th and Lagn, respectively, and Guru is associated with a
malefic; Rahu is in Lagn, Sani in 5 th , Mangal in 9 th and Lords of 5 th and 7 th are in 8 th .
93-94. The person concerned gets release from the curse and is blessed with a son, if he
performs the marriage of an unmarried girl, or, if such a girl is not available, a gold idol of the
Lakshminarayana, fertile cow, a bed, ornaments and garments to a Brahmin couple.
Notes. According to our view, 'Kanyadana' does not mean giving a girl in charily, but helping
in the performance of the marriage of an unmarried girl, not his own daughter.
95-105. If the person, whose duty is to do so, does not perform Shraddha of his father, or
mother in his previous birth, the departed soul is formed into an evil spirit and he is deprived
of a male issue in the next birth. This is revealed by the following Yogas at birth. Sani and
Surya in 5 th , waning Candr in 7 th and Rahu and Guru in 12 th ; Sani, as Lord of 5 th in 8 th ,
Mangal in Lagn and Guru in 8 th ; Malefics are in Lagn, Surya in 12 th , Mangal, Sani and Budh
are in 5 th and the Lord of 5 th is in 8 th ; Rahu is in Lagn, Sani in 5 th and Guru in 8 th ; Sukr, Guru
and Rahu are in Lagn, associated with Candr and Sani and the Lord of Lagn are in 8 th ; Lord of
5 th and Guru are in their debilitation Rasis, aspected by debilitated Grahas; Sani is in Lagn,
Rahu in 5 th , Surya in 8 th and Mangal in 12 th ; Lord of 7 th is in 6 th , 8 th , or 12 th , Candr is in 5 th ,
Sani and Gulika are in Lagn; Lord of 8 th along with Sani and Sukr is in 5 th and Guru is in his
debilitation Rasi.
106-108. The person concerned gets release from the curse and is blessed with a son, if he
undertakes the following remedial measures. Performance of a Pinda Dana, Rudra Abhisheka,
giving in charity a gold idol of Brahma, a cow, a vessel, made of silver and a Neelamani,
feeding Brahmins and giving them presents in cash.
109-111. If a person is deprived of a male issue, as a result of malevolence of Grahas at birth,
he will be blessed with a son, if he undertakes the following remedial measures. Worshipping
Lord Shiva, if the harm is, as a result of the malevolence of Budh and Sukr; reciting of Santan
Gopal Mantra, wearing and worshipping appropriate Yantra and taking suitable medicines, if
the childlessness is a result of the malevolence of Guru and Candr; Kanya Dana, if the
childlessness is due to malevolence of Rahu; worshipping of Lord Vishnu, if it is due to
malevolence of Surya; Rudriya Japa, if it is due to the malevolence of Mangal and Sani.
Listening with devotion to Haribansh Puran removes all kinds of blemishes and blesses the
person concerned with a son.
Ch. 84. Remedial Measures from the Malevolence of Grahas
Ch. 84. Remedial Measures from the Malevolence of Grahas
1. Maitreya said. O Venerable Sage! Please describe for the good of mankind the remedial
measures for appeasement of the malevolent Grahas.
2. The Sage replied. I have already described the names and characteristic features and
qualities of the Grahas. Joys and sorrows of all the creatures in the world are dependent on
these Grahas. Therefore persons desirous of peace, wealth and prosperity, rainfall, good
health and longevity should worship the Grahas (by prayers, recitation of Mantras, charity
etc.).
3-5. For the purpose of worshipping them the idols of Surya, Candr, Mangal, Budh, Guru,
Sukr, Sani, Rahu and Ketu should be made of copper, Sphatika (rock crystal), red sandal
wood, gold (both Budh and Guru), silver, iron, glass and bell metal, respectively.
Alternatively the sketches of all the above Grahas should be drawn in the colours, belonging
to them, on a piece of cloth by sandal etc. and they should be placed in their own directions.
6. Contemplate of Surya well adorned with two arms, seated on a lotus, with a lotus flower in
one hand, red-coloured, like lotus and aboard a chariot of seven horses.
7. Contemplate of Candr white-coloured, dressed in white robes, with two arms, carrying a
mace in one hand and a Vara in the other, adorned with white-coloured ornaments and aboard
a chariot often horses.
8. Contemplate of Mangal with a red necklace, dressed in red-coloured robes, with four arms,
carrying Shakti, Shoola, Gada (mace) and Vara and mounted on a lamb.
9. Contemplate of Budh with a yellow-coloured garland, dressed in yellow robes, with four
arms, carrying a sword, a shield, a mace and Vara, mounted on a lion.
10. Contemplate of Guru, as yellow complexion and Sukr of fair complexion, both with four
arms, carrying a Danda, Akshasutra, Kamandal and Vara.
11.0 Maitreya! Contemplate of Sani with the lustre, like that of Indraneela, with four arms,
carrying Shoola, bow, arrow and Vara, mounted on a donkey.
12. Contemplate of Rahu with a hideous face, with four arms, carrying a sword, a shield, a
Shoola and a Vara, blue-coloured and mounted on a lion.
13. There are many Ketus. All of them are of smoky colour, with two arms, carrying a mace
and a Vara, with a hideous face and mounted on a donkey.
14. All the idols should be so made, that they are 108 fingers tall by one's own fingers.
Notes. Such a measurement is taken from the middle finger.
15-16. Dedicate with devotion to the Grah concerned the flowers and garments of the colour,
belonging to him, sandal, Deep, Guggul etc., his metal and the grains, dear to him and
distribute all these things to Brahmins to appease the Grah.
17-20. The Mantras of all the Grahas and the prescribed number of their recitation are given
below. The recitation of Mantras should be done after worshipping the Grahas, as indicated in
verses 15-16. Grah Mantra prescribed number: Surya 7000, Candr 1 1000, Mangal 1 1000,
Budh 9000, Guru 19000, Sukr 16000, Sani 23000, Rahu 18000, Ketu 17000.
21-22. Havan should be performed with Aak, Palash, Khair, Chirchiri, Pipal, Goolar, Shami
wood pieces, Doob and Kush, for Surya, Candr, Mangal, Budh, Guru, Sukr, Sani, Rahu and
Ketu, respectively, mixed with honey, Ghi, curd, or milk. The number of offerings to the
sacred fire is 108, or 28.
23-24. To appease Surya and the other eight Grahas Brahmins should be fed with (cream) of
rice cooked with jaggery, rice cooked in milk, Havishya, paddy cooked in milk, curd and rice,
rice with Ghi, rice cooked with powder of sesame seeds, rice cooked with meat, rice cooked
with cereals, respectively.
25. To appease Surya and other Grahas the things to be given in charily are cow with calf,
conch, bullock, gold, robes, horse, black cow, weapons made of iron and goat, respectively.
26-27. The Grah, who is the cause of adverse effects to a person at any time, should be
handled by worship and appeasing (of the benevolent ones), because Brahma has blessed the
Grahas with the boon "Do to the persons, who worship you". And the development and
progress and downfall of the people and the creation and destruction of the universe are all
under the administration and authority of the Grahas. Therefore they are most venerable.
1. Maitreya said. O Venerable Sage! Please describe for the good of mankind the remedial
measures for appeasement of the malevolent Grahas.
2. The Sage replied. I have already described the names and characteristic features and
qualities of the Grahas. Joys and sorrows of all the creatures in the world are dependent on
these Grahas. Therefore persons desirous of peace, wealth and prosperity, rainfall, good
health and longevity should worship the Grahas (by prayers, recitation of Mantras, charity
etc.).
3-5. For the purpose of worshipping them the idols of Surya, Candr, Mangal, Budh, Guru,
Sukr, Sani, Rahu and Ketu should be made of copper, Sphatika (rock crystal), red sandal
wood, gold (both Budh and Guru), silver, iron, glass and bell metal, respectively.
Alternatively the sketches of all the above Grahas should be drawn in the colours, belonging
to them, on a piece of cloth by sandal etc. and they should be placed in their own directions.
6. Contemplate of Surya well adorned with two arms, seated on a lotus, with a lotus flower in
one hand, red-coloured, like lotus and aboard a chariot of seven horses.
7. Contemplate of Candr white-coloured, dressed in white robes, with two arms, carrying a
mace in one hand and a Vara in the other, adorned with white-coloured ornaments and aboard
a chariot often horses.
8. Contemplate of Mangal with a red necklace, dressed in red-coloured robes, with four arms,
carrying Shakti, Shoola, Gada (mace) and Vara and mounted on a lamb.
9. Contemplate of Budh with a yellow-coloured garland, dressed in yellow robes, with four
arms, carrying a sword, a shield, a mace and Vara, mounted on a lion.
10. Contemplate of Guru, as yellow complexion and Sukr of fair complexion, both with four
arms, carrying a Danda, Akshasutra, Kamandal and Vara.
11.0 Maitreya! Contemplate of Sani with the lustre, like that of Indraneela, with four arms,
carrying Shoola, bow, arrow and Vara, mounted on a donkey.
12. Contemplate of Rahu with a hideous face, with four arms, carrying a sword, a shield, a
Shoola and a Vara, blue-coloured and mounted on a lion.
13. There are many Ketus. All of them are of smoky colour, with two arms, carrying a mace
and a Vara, with a hideous face and mounted on a donkey.
14. All the idols should be so made, that they are 108 fingers tall by one's own fingers.
Notes. Such a measurement is taken from the middle finger.
15-16. Dedicate with devotion to the Grah concerned the flowers and garments of the colour,
belonging to him, sandal, Deep, Guggul etc., his metal and the grains, dear to him and
distribute all these things to Brahmins to appease the Grah.
17-20. The Mantras of all the Grahas and the prescribed number of their recitation are given
below. The recitation of Mantras should be done after worshipping the Grahas, as indicated in
verses 15-16. Grah Mantra prescribed number: Surya 7000, Candr 1 1000, Mangal 1 1000,
Budh 9000, Guru 19000, Sukr 16000, Sani 23000, Rahu 18000, Ketu 17000.
21-22. Havan should be performed with Aak, Palash, Khair, Chirchiri, Pipal, Goolar, Shami
wood pieces, Doob and Kush, for Surya, Candr, Mangal, Budh, Guru, Sukr, Sani, Rahu and
Ketu, respectively, mixed with honey, Ghi, curd, or milk. The number of offerings to the
sacred fire is 108, or 28.
23-24. To appease Surya and the other eight Grahas Brahmins should be fed with (cream) of
rice cooked with jaggery, rice cooked in milk, Havishya, paddy cooked in milk, curd and rice,
rice with Ghi, rice cooked with powder of sesame seeds, rice cooked with meat, rice cooked
with cereals, respectively.
25. To appease Surya and other Grahas the things to be given in charily are cow with calf,
conch, bullock, gold, robes, horse, black cow, weapons made of iron and goat, respectively.
26-27. The Grah, who is the cause of adverse effects to a person at any time, should be
handled by worship and appeasing (of the benevolent ones), because Brahma has blessed the
Grahas with the boon "Do to the persons, who worship you". And the development and
progress and downfall of the people and the creation and destruction of the universe are all
under the administration and authority of the Grahas. Therefore they are most venerable.
Ch. 85. Inauspicious Births
Ch. 85. Inauspicious Births
1-4. The Venerable Sage said. O Maitreya! Now I will describe to you the circumstances, in
which the births are inauspicious in spite of Lagn and the Grahas being well disposed.
Although Lagn may be well disposed, births will be inauspicious, if they take place on
Amavasya (last day of the Krishna Paksha), on Chaturdasi (14 th Tithi), in Krishna Paksha
(dark half of the month), in Bhadra Karan, in the Nakshatr of the brother, in the Nakshatras of
father and mother, at the time of entry of Surya in a Rasi, the time of Pata, at the time of solar
and lunar eclipses, at the time of Vyati Pata, in Gandantas of all the three kinds, in
Yamaghant, Tithikshaya, in Dagdha Yog etc. The birth of a son after three daughters and birth
of a daughter after three sons and the birth of a freak are inauspicious. But there are remedial
measures for obtaining relief from the evil effects of such births, which are being described in
the following chapters.
1-4. The Venerable Sage said. O Maitreya! Now I will describe to you the circumstances, in
which the births are inauspicious in spite of Lagn and the Grahas being well disposed.
Although Lagn may be well disposed, births will be inauspicious, if they take place on
Amavasya (last day of the Krishna Paksha), on Chaturdasi (14 th Tithi), in Krishna Paksha
(dark half of the month), in Bhadra Karan, in the Nakshatr of the brother, in the Nakshatras of
father and mother, at the time of entry of Surya in a Rasi, the time of Pata, at the time of solar
and lunar eclipses, at the time of Vyati Pata, in Gandantas of all the three kinds, in
Yamaghant, Tithikshaya, in Dagdha Yog etc. The birth of a son after three daughters and birth
of a daughter after three sons and the birth of a freak are inauspicious. But there are remedial
measures for obtaining relief from the evil effects of such births, which are being described in
the following chapters.
Ch. 86. Remedies for Amavasya Birth
Ch. 86. Remedies for Amavasya Birth
1-9. The Sage Parasara said. O Maitreya! The person, born on Amavasya, is always poverty
stricken. It is therefore essential to adopt remedial measures to obtain relief from the evil
effects of such births, which are, as follows. Take a Kalash (water vessel) and then put in it
fresh leaves of Goolar (wild fig), Vata (banyan), Pipal, mango and Neema (mango) trees and
cover it with two pieces of cloth. Then install the Kalash in the South-West direction after
reciting . . . etc. and . . . etc. Mantras. Then worship the idols of Surya and Candr, ruling deities
of Amavasya, made of gold and silver, mixed with copper, respectively, by recitation of . . .
etc. Mantras for Surya and . . . etc. Mantras for Candr 16, or 5 times. Thereafter perform
Havan with 108, or 28 oblations of the mixture of prescribed fuels (...) and cooked food
(Charu) with recitation of Mantras of Surya and Candr. Later sprinkle the water on the child,
that is born and his parents and offer in charily gold, silver and a black cow together with
feeding the Brahmins, according to one's means. By performing these remedial rites the child
born gains freedom and protection from the evil effects of the birth on Amavasya.
1-9. The Sage Parasara said. O Maitreya! The person, born on Amavasya, is always poverty
stricken. It is therefore essential to adopt remedial measures to obtain relief from the evil
effects of such births, which are, as follows. Take a Kalash (water vessel) and then put in it
fresh leaves of Goolar (wild fig), Vata (banyan), Pipal, mango and Neema (mango) trees and
cover it with two pieces of cloth. Then install the Kalash in the South-West direction after
reciting . . . etc. and . . . etc. Mantras. Then worship the idols of Surya and Candr, ruling deities
of Amavasya, made of gold and silver, mixed with copper, respectively, by recitation of . . .
etc. Mantras for Surya and . . . etc. Mantras for Candr 16, or 5 times. Thereafter perform
Havan with 108, or 28 oblations of the mixture of prescribed fuels (...) and cooked food
(Charu) with recitation of Mantras of Surya and Candr. Later sprinkle the water on the child,
that is born and his parents and offer in charily gold, silver and a black cow together with
feeding the Brahmins, according to one's means. By performing these remedial rites the child
born gains freedom and protection from the evil effects of the birth on Amavasya.
Ch. 87. Remedies from Birth on Krishna Chaturdashi
Ch. 87. Remedies from Birth on Krishna Chaturdashi
1-3. The Sage said. Divide the span of Chaturdashi in 6 parts. The birth in the first part is
auspicious. Second part causes destruction, or death of father. Third part causes death of the
mother. Fourth part takes away the maternal uncle. Fifth part destroys the entire family
(Khula - generation). Sixth part causes loss of wealth, or destruction (death) of the native.
Therefore it is essential to take immediate remedial measures to escape these evil effects.
4-5. Have an idol of Lord Shiva, made of one Karsha (equal in weight to the former silver
Rupee) of gold, or of weight one can afford. The idol should have a New Moon on the
forehead, have a white garland round the neck, have three eyes (one being on the forehead),
be dressed in white robes, be seated on a bull, be two-armed and carry Vara and Abhaya.
6-13. Then after invocation with Varun Mantra worship should be performed by chanting . . .
etc. Mantras. Thereafter a Kalash should be placed in the North-East direction with chanting
of 'Imah Mai Varun', 'Tan Tva Yami', 'Tvan Nai Agni' Mantras, followed by Japa of . . . etc.
and 'Bhadra Agni . . . ' Suktas and the chanting of . . . Mantra. Then, after sprinkling water over
the idol of Lord Shiva (Abhisheka), the nine Grahas should be worshipped. This should be
followed by Havan, by using Ghl, powder of sesame seeds, Urda, Sarson and wood pieces of
Pipal, Pakar, Palas and Khadir trees. 108, or 28 oblations should be made separately for the
nine Grahas. Thereafter, along with chanting of . . . etc. Mantras, Havan should be performed
with sesame seeds for the nine Grahas. Lastly the water of the Kalash should be sprinkled on
the native and his parents and the Brahmins should be fed, according to means.
1-3. The Sage said. Divide the span of Chaturdashi in 6 parts. The birth in the first part is
auspicious. Second part causes destruction, or death of father. Third part causes death of the
mother. Fourth part takes away the maternal uncle. Fifth part destroys the entire family
(Khula - generation). Sixth part causes loss of wealth, or destruction (death) of the native.
Therefore it is essential to take immediate remedial measures to escape these evil effects.
4-5. Have an idol of Lord Shiva, made of one Karsha (equal in weight to the former silver
Rupee) of gold, or of weight one can afford. The idol should have a New Moon on the
forehead, have a white garland round the neck, have three eyes (one being on the forehead),
be dressed in white robes, be seated on a bull, be two-armed and carry Vara and Abhaya.
6-13. Then after invocation with Varun Mantra worship should be performed by chanting . . .
etc. Mantras. Thereafter a Kalash should be placed in the North-East direction with chanting
of 'Imah Mai Varun', 'Tan Tva Yami', 'Tvan Nai Agni' Mantras, followed by Japa of . . . etc.
and 'Bhadra Agni . . . ' Suktas and the chanting of . . . Mantra. Then, after sprinkling water over
the idol of Lord Shiva (Abhisheka), the nine Grahas should be worshipped. This should be
followed by Havan, by using Ghl, powder of sesame seeds, Urda, Sarson and wood pieces of
Pipal, Pakar, Palas and Khadir trees. 108, or 28 oblations should be made separately for the
nine Grahas. Thereafter, along with chanting of . . . etc. Mantras, Havan should be performed
with sesame seeds for the nine Grahas. Lastly the water of the Kalash should be sprinkled on
the native and his parents and the Brahmins should be fed, according to means.
Ch. 88. Remedies from Birth in Bhadra and Inauspicious Yogas
Ch. 88. Remedies from Birth in Bhadra and Inauspicious Yogas
1-2. The Sage said. O Brahmin! Now I am going to describe the remedial measures for relief
from the evil effects of birth in Bhadra, Tithi Kshaya, Vyatipata, Paridha, Vajra etc.
inauspicious Yogas and Yamaghants etc. The remedial rites should be performed on the day,
when the same inauspicious Yog operates again.
3-5. The remedial rites are to be performed in the following order by the parents of the child
in the above inauspicious Yogas. Puja of Lord Vishnu and other deities on an auspicious day
and auspicious Lagn on the advice of a proficient Jyotishi, burning of Deep with Ghl in a
Shiva temple, Abhisheka of Lord Shiva, going round a Pipal tree 108 times prolongs
longevity and perform Havan with 108 oblations along with the recital of ' Vaisneh
Raratmachityadhi' Mantra of Lord Vishnu and feeding Brahmins to the best of one's means.
The observance of these remedial measures will give deliverance to the native from all the
evil effects of his inauspicious birth and he will enjoy happiness.
1-2. The Sage said. O Brahmin! Now I am going to describe the remedial measures for relief
from the evil effects of birth in Bhadra, Tithi Kshaya, Vyatipata, Paridha, Vajra etc.
inauspicious Yogas and Yamaghants etc. The remedial rites should be performed on the day,
when the same inauspicious Yog operates again.
3-5. The remedial rites are to be performed in the following order by the parents of the child
in the above inauspicious Yogas. Puja of Lord Vishnu and other deities on an auspicious day
and auspicious Lagn on the advice of a proficient Jyotishi, burning of Deep with Ghl in a
Shiva temple, Abhisheka of Lord Shiva, going round a Pipal tree 108 times prolongs
longevity and perform Havan with 108 oblations along with the recital of ' Vaisneh
Raratmachityadhi' Mantra of Lord Vishnu and feeding Brahmins to the best of one's means.
The observance of these remedial measures will give deliverance to the native from all the
evil effects of his inauspicious birth and he will enjoy happiness.
Ch. 89. Remedies from Nakshatr Birth
Ch. 89. Remedies from Nakshatr Birth
1-7. The Sage Parasara said. O Maitreya! If the birth takes place in the Nakshatras of the
brother and the parents, death takes place, without doubt, of the brother and the father, or
mother, or they have to undergo death-like suffering. Therefore I am going to describe the
remedial measures to be adopted to escape from these evil effects. The remedial rites should
be performed in a Muhurta, when Candr and stars are favourable on a day, on which there is
no Rikta-Bhadra Dosha. The remedial rites should be performed in the following order. Instal
an idol of the Janm Nakshatr on a Kalash in the North-East direction from the fire. Cover it
with a red piece of cloth and then warp two pieces of cloth round it. Worship the idol by
chanting the Mantras of the Janm Nakshatr. According to one's Gotra, perform Havan 108
times with the recitation of the same Mantra, facing the fire, with Ghl and other Havan
material. Then the priest, performing the Puja, should sprinkle water on the parents and
brother (whoever is concerned). Give presents in cash (Dakshena) to the priest and his
colleagues, associated with the ceremony, to the best of one's means and then feed the
Brahmins to the best of one's means.
1-7. The Sage Parasara said. O Maitreya! If the birth takes place in the Nakshatras of the
brother and the parents, death takes place, without doubt, of the brother and the father, or
mother, or they have to undergo death-like suffering. Therefore I am going to describe the
remedial measures to be adopted to escape from these evil effects. The remedial rites should
be performed in a Muhurta, when Candr and stars are favourable on a day, on which there is
no Rikta-Bhadra Dosha. The remedial rites should be performed in the following order. Instal
an idol of the Janm Nakshatr on a Kalash in the North-East direction from the fire. Cover it
with a red piece of cloth and then warp two pieces of cloth round it. Worship the idol by
chanting the Mantras of the Janm Nakshatr. According to one's Gotra, perform Havan 108
times with the recitation of the same Mantra, facing the fire, with Ghl and other Havan
material. Then the priest, performing the Puja, should sprinkle water on the parents and
brother (whoever is concerned). Give presents in cash (Dakshena) to the priest and his
colleagues, associated with the ceremony, to the best of one's means and then feed the
Brahmins to the best of one's means.