StarLore Vedic Astrology Research Board

Ch. 70. Effects of the AshtakaVarg

1-6. The matters to be considered from Surya and other Grahas are, as follows. Surya - the
soul (Atma), nature, physical strength, joys and sorrows and father. Candr - mind, wisdom,
joy and mother. Mangal - co-borns, strength, qualities and land. Budh - business dealings,
livelihood and friends. Guru - nourishment of the body, learning, son (children), wealth and
property. Sukr - marriage, enjoyments, conveyance, prostitution and sexual intercourse with
women. Sani - longevity, source of maintenance, grief, danger, losses and death. The
following procedure should be adopted to ascertain the effects of a house. Multiply the
number of Rekhas with the Yog Pinda (Rasi Pinda plus Grah Pinda), connected with the
AshtakaVarg of that Grah and divide the product by 27. The remainder will denote the
number of the Nakshatr. During the transit of Sani in that Nakshatr the Bhava concerned will
be harmed.

7-9. The 9 th house from Surya at the time of birth deals with father. The Rekhas of that Rasi,
as marked in Surya' s AshtakaVarg, should be multiplied by the Yog Pinda and the product be
divided by 27. The remainder will denote the number of Nakshatr. The father will be in
distress, or he will otherwise suffer, when Sani in transit passes through the Nakshatr. Even,
when Sani passes in transit the Trikon Nakshatras, father, or relatives, like father, may die, or
suffer.

Notes. By dividing the 27 Nakshatras in three equal parts, the 1 st , 10 th and 19 th fall in Trikon
from each other. Surya is PitraKarak (significator of father). Therefore all about father is
ascertained from the Surya' s AshtakaVarg.

10-11. If the AshtakaVarg Rekha number is multiplied by the Yog Pinda and the product is
divided by 12, the remainder will denote the Rasi, through which, or through the Rasis in
Trikon to it, the transit of Sani will cause harm, or unfavourable effects to father. Death of the
father may occur, if the Dasa prevailing at that time be unfavourable. If the Dasa be
favourable, father will face only adverse effects.

(12-15 Arishta to Father) 12-14. The death of the father may be expected, if Rahu, Sani, or
Mangal are in the 4 th from Surya at the time of transit of Sani through any of the above three
Rasis (Trikon Rasis). The death of the father will come to pass by such transit, if at that time
Sani, associated, or aspected by a malefic, be in the 9 th from Lagn, or Candr and/or the Dasa
of the Lord of the 4 th from Lagn be in operation. The death does not take place, if a favourable
Dasa be in force at the time of Sani's transit. This should be kept in mind by the Jyotishis,
while making predictions.

15. If the Rasi of Lagn of the native be the 8 th Rasi from Lagn of the father, or, if the Lord of
the 8 th from father's Lagn be in Lagn of the native, he takes over all the responsibilities of his
father after the latter' s death.

16-18. The father enjoys happiness in the Dasa of the Lord of the 4 th from Lagn. The native is
obedient to his father, if the Lord of the 4* be in Lagn, or the 1 \ x , or in the 1 \ x , or 10* from
Candr. If the birth be in the 3 rd Rasi from Lagn, or Candr of the father, the native makes
proper use of the wealth, inherited from his father. If the birth be in the 10 th Rasi from Lagn,
or Candr of the father, the native will inherit all the good qualities of his father. If the Lord of
the 10 th be in Lagn, the native will be more distinguished than his father.

19-20. No auspicious functions, like marriage etc., should be performed in the month of Rasis
(that is, when Surya transits that Rasi), which has more number of dots in Surya' s
AshtakaVarg. The same applies to the Samvatsar of that Rasi (that is, when the mean Guru
transits that Rasi). Auspicious functions should be performed, when Surya, or the mean Guru
transits the Rasi, which has more Rekhas in Surya' s AshtakaVarg.

21-23. In the same manner no auspicious functions should be performed during the transit of
Candr in the Rasi, which has larger number of dots in Candr' s AshtakaVarg. Consideration,
regarding mother, house and village, should be done from the 4 th Bhava from Candr.
Therefore multiply the number of Rekhas in the AshtakaVarg of Candr by the Yog Pinda of
that AshtakaVarg and divide the product by 27. The death of, or distress to mother may be
expected, when Sani passes in transit through the Nakshatr, denoted by the remainder. Then
divide the product by 12. The death of the mother may occur, when Sani transits the Rasi,
denoted by the remainder. Distress to mother may be predicted, when Sani transits the
Nakshatras, or Rasis in Trikon to Nakshatr and Rasi, indicated above.

24-27. Consideration of brothers (co-borns), valour and patience is done from Mangal's
AshtakaVarg. If the number of Rekha is larger in any Rasi after Trikon Shodhana, there will
be gains of land, happiness from wife and great happiness to brother, when Mangal passes
through that Rasi in transit. If Mangal be weak, the brothers will be short lived. There will be
distress to brothers, when Mangal transits a Rasi without Rekhas. Here also the Yog Pinda of
Mangal should be multiplied by the number of Rekhas in the AshtakaVarg and the product be
divided separately by 27 and 12. The remainders will denote the Nakshatr and Rasi. The
brother will suffer, whenever Sani transits that Nakshatr, or Rasi (or the Trikon Nakshatras, or
Rasis).

28-29. Consideration in regard to family, maternal uncle and friends should be done from the
4 th Bhava from Budh. The family etc. will enjoy happiness during the transit of Budh's
AshtakaVarg. After performing Trikon and Ekadhipatya Shodhana in Budh's AshtakaVarg,
the happiness, or distress of the family should be predicted from the transit of Sani through
the resultant Nakshatr and Rasi (and those in Trikon to them).

30-33. All about knowledge, religious inclinations of the native and son (progeny) is to be
ascertained from the 5 th Bhava from Guru. If the Rekhas in the 5 th Bhava from Guru are larger
in number in the AshtakaVarg, there will be great happiness in respect of progeny. If the dots
are larger in number, the happiness in respect of progeny will be meagre. The number of
children are equal to the number of Rekhas in the 5 th Bhava (from Guru), provided it is not the
Rasi of debilitation of Guru, or his enemy's Rasi. In that case the number of children will be
very limited. The number of children is also equal to the number of Navams, in which the
Lord of the 5 th from Guru is posited. Multiply the Yog Pinda of Guru by the number of
Rekhas in the AshtakaVarg and divide the product separately by 27 and 12. The remainders
will denote the Nakshatr and Rasi. Transit of Sani through that Nakshatr and its Trikon
Nakshatras and of that Rasi and its Trikon Rasis will be inauspitious. During that period the
knowledge, learning and religious activities of the native will also be adversely affected.

34-36. There will be gain of wealth, land and happiness and marriage, whenever Sukr passes
in transit through the Rasis, which have larger number of Rekhas in the AshtakaVarg of Sukr.
These gains will be from the directions of the 7 th Rasi from Sukr and of its Trikon Rasis. The
effects should be judged in the manner, already explained earlier, after multiplying the Rekhas
in the 7 th Bhava from Sukr by the Yog Pinda.

37-40. The 8 th Bhava from Sani signifies death, as well as longevity. Assessment about
longevity should be made from that Bhava through the AshtakaVarg. Therefore predict
distress to the native in the year, equal to the number of Rekhas in the AshtakaVarg from
Lagn up to Sani. The year, equal to the number of Rekhas from Sani up to Lagn, will also be
of distress. If in the year, equal to the total of the above Rekhas, Arishta Dasa be also in
operation, there can be possibility of death of the native.

41-42. Multiply the Yog Pinda by the number of Rekhas in the AshtakaVarg and divide the
product by 27. The death of the native will take place, when Sani passes in transit through the
Nakshatr, denoted by the remainder, or its Trikon Nakshatras. Again, divide the product by
12. The native will face danger of death, when Sani passes in transit through the Rasi, denoted
by the remainder, or through its Trikon Rasis.

43-44. The results will be favourable, when Sani passes in transit through Rasis, which have
larger number of Rekhas in Sani's AshtakaVarg. Sani's transit through Rasis, which have
larger number of dots, will produce only evil effects.

Ch. 71. Determination of Longevity through the AshtakaVarg

1-4. The sage said. I will now describe the method of determining longevity from the
AshtakaVarg. For this purpose the Ashtaka Vargas of Lagn and all the Grahas have to be
studied. The Rekhas in all the Rasis have been allotted specific spans of life. The Rasi, which
has no Rekhas, has been allotted 2 days, that with one Rekha gets IV2 days, one day for Rasi
with 2 Rekhas, half day for Rasi with 3 Rekhas, IVi days for Rasi with 4 Rekhas, 2 years for
Rasi with 5 Rekhas, 4 years for Rasi with 6 Rekhas, 6 years for Rasi with 7 Rekhas and 8
years for Rasi with 8 Rekhas. In this manner the spans of life should be worked from Rekhas
in all the Ashtaka Vargas. Half of the sum total of all will be the longevity, based on
AshtakaVarg.

Ch. 72. Aggregational AshtakaVargas

1-2. The sage said. O Brahmin! Write down a Rasi Kundali with 12 Bhavas, including Lagn.
Then insert the total of the Rekhas in all the AshtakaVargas of the Grahas in the Rasi
concerned. The AshtakaVarg with such Rekhas is called the Samuday AshtakaVarg, or the
aggregational AshtakaVarg. From this should be judged good and adverse effects of the Rasi
Kundali.

3-5. In the aggregational AshtakaVarg the Rasi, which has more than 30 Rekhas, gives
favourable effects, that, having between 25 and 30 Rekhas, produces medium effects and that
Rasi, who has less than 25 Rekhas, yields adverse effects. Auspicious functions, like marriage
etc., should be performed, when the Grah, on whose basis the time and date of functions are
performed, moves into the Rasi with favourable effects. The Rasi, which is productive of
adverse effects should be avoided for these purposes. For example, the strength of Candr
(CandraBal) is generally acceptable for all auspicious functions. Therefore auspicious
functions should be performed, or started, when Candr is in the Rasi with maximum number
of Rekhas. The Grah in the Rasi with favourable number of Rekhas produces auspicious
effects and the Grah in the Rasi with unfavourable number of Rekhas yields evil results.

6-61/2. Amongst the 12 Bhavas more than 30 Rekhas advance the effects of a Bhava, between
25 and 30 Rekhas produce medium effects and the effects of the Bhava, which contains less
than 25 Rekhas, get damaged.

Notes. From the above rules it can be interpreted, that, if there are less than 25 Rekhas in 6 th ,
8 th and 12 th Bhava, their effects become favourable. The effects will become adverse, if these
Bhavas contain more than 25 Rekhas.

7-8. If in a Rasi Kundali there are larger number of Rekhas in the 1 \ x than those in 10 l and
there are smaller number of Rekhas in the 12 th than those in the 1 1 th and Lagn contains largest
number of Rekhas, the native will be wealthy and will enjoy all kinds of comforts and luxury.

9-10. Divide the 12 Bhavas in 3 sections. There will be sufferings and distress in that part of
the life, which is represented by the section of the Rasi Kundali with more malefics. There
will be happiness etc., in the part of the life, represented by the section of the Rasi Kundali,
containing more benefics. There will be mixed results in that area of life, when the relative
section of the Rasi Kundali has equal number of benefics and malefics. The Bhavas from
Lagn up to the 4 th represent old age.

Lagn up to the 4 th signify childhood, those from 5 th to 8 th youth and those from the 9 th to 12 th

1 1-28. There will be danger of death in the month of the Rasi (period of Surya's transit in that
Rasi), which has 7, or less than 7 Rekhas in the Samudaya AshtakaVarg. To ward off this evil
effect 20 Tolas of gold and 2 heaps of sesame seeds, resembling the shape of a mountain,
should be given in charity. . . . possibility of death . . . , ... 8. Tuladan of camphor is
recommended to obtain relief from this evil effect. . . . danger of snakes . . . , ... 9. A chariot
with 7 horses should be given in charity danger from weapons . . . , which contains 10
.... An armour together with Vajra should be given in charity to ward off danger of
disgrace for no cause . . ., ... 1 1. An idol of the moon, made of 10 Tolas of gold, should be
given in charity danger of death from drowning . . . , ... 12. Land full of crops should be
given in charity danger of death from wild and violent animals . . . , in which there are
13 .... A Shaligram Shila should be given in charity danger of death . . . , ... 14. A
Varah Murti, made of gold, should be given in charity danger of the wrath of the king
. . ., ... 15. An elephant should be given in charily danger of Arishta (calamity, disaster,
or misfortune) . . . , ... 16. A Kalpa Vriksha, made of gold, should be given in charity
danger from diseases . . ., that has 17 .... A cow and jaggery should be given in charity
danger of conflict . . ., ... 18. A cow, jewels, land and gold should be given in charity
possibility of banishment from the homeland . . ., which has 19 .... Family deity should be
worshipped loss of intelligence . . . , ... 20. Goddess Saraswati should be worshipped
distress from diseases . . ., that has 21 .... A heap of grains, shaped, like a mountain,
should be given in charity distress to kinsmen . . . , ... 22. Gold should be given in
charity .... The native will be in distress ....... 23. An idol of the sun, made of 7 Tolas of
gold, should be given in charity death of the kinsmen . . . , ... 24. 10 cows should be
given in charity loss of wisdom . . . , ... 25. Goddess Saraswati should be worshipped
loss of wealth . . . , ... 26. Gold should be given in charity loss of wealth . . . , ...

27. Sri Sukta Japa should be performed losses in several ways . . . , ... 28. Havana of
Surya should be performed anxieties all-round . . . , ... 29. Ghl, clothes and gold should
be given in charity gains of wealth and grains etc. . . . , ... 30.

29. There will be all-round increase in wealth, happiness in respect of children and
enjoyments in the Samvatsar, month and Nakshatr of the Rasi, which has more than 30
Rekhas. . . . increase in wealth, property, children and good reputation, if the Rasi has more
than 40 Rekhas.

30-31. The Rasi, which is auspicious in AshtakaVarg Samudaya, is considered auspicious for
all auspicious functions. Consequently the auspiciousness of AshtakaVarg should be got
checked before performing any function, like marriage etc. If a Rasi is not auspicious in
AshtakaVarg, then its auspiciousness should be checked from transit effects. It is not
necessary to check transit effects, if a Rasi is auspicious in AshtakaVarg. Thus the
auspiciousness of the Rasi in the AshtakaVarg should be considered, as paramount.

Ch. 73. Effects of the Rays of the Grahas

1-2. The sage said. O Brahmin! Now I am going to tell you about the number of rays of the
Grahas. When Surya etc. are in their deep exaltation point, their rays are: Surya 10, Candr 9,
Mangal 5, Budh 5, Guru 7, Sukr 8 and Sani 5. The rays are nil, when these Grahas are in deep
debilitation, the number of rays would be proportionate with the number of Rasi. The
following method is to be adopted for ascertaining the proportionate number of rays. Deduct
the debilitation Rasi etc. of the Grah, whose rays are to be ascertained, from his longitude. If
the remainder is less than 6 Rasis it should be multiplied by the number of rays of that Grah,
mentioned above and the product should be divided by 6. The result will denote the number of
rays of that Grah. In case after deduction the remainder is more than 6 Rasis, then it should be
deducted from 12. The other procedure will remain the same.

3-7. The Sage said. O Maitreya! Other Acharyas have recommended further correction of the
number of rays, worked out in the manner described above. The corrections have to be made,
as follows. If the Grah be in his exaltation Rasi, the number of rays ascertained should be
trebled. . . . Mooltrikon, . . . doubled. . . . own Rasi, . . . multiplied by 3 and the product be
divided by 2. ... Rasi of his Adhimitr (great friend), . . . multiplied by 4 and the product be
divided by 3. ... Bhava of a friend, . . . multiplied by 6 and the product be divided by 5. The
number of rays ascertained should be halved, if the Grah be in the Bhava of his enemy. If he
be in the Bhava of his Adhi-Shatru (great enemy), the number of rays ascertained should be
multiplied by 2 and the product be divided by 5. No correction is to be made, if the Grah is in
the Bhava of a neutral. The effects should be declared after computation of the net number of
rays of each Grah.

8-18. The effects, produced by the number of rays of Grahas, are given below. Between 1 and
5 poor and unhappy, even if born in an eminent family. Between 6 and 10 poor, carrier of
loads and without wife and children. 1 1 meagre wealth and few children. 12 meagre wealth,
idiot and wicked. 13 thief. 14 wealthy, protector and maintainer of several families, learned
and observer of the traditions of the family. 15 head of the family, achieves proficiency in
many kinds of learnings, good qualities. This is what Lord Brahma has said. 16 most
distinguished in the family. 17 employer of many servants. 18 maintainer of large family. 19
possessor of name and fame. 20 blessed with a large family and kinsmen. 21 maintainer and
protector of 50 persons. 22 charitable and kind. 23 well cultured and happy. Between 24 and
30 healthy, powerful, favourite of the king, splendourous, possessor of a large family.
Between 3 1 and 40 minister and maintainer and protector of 100 to 1000 persons. Between 40
and 50 king. 51 and above powerful sovereign.

19. The effects should be predicted, according to the number of rays of the Grahas at the time
of birth, after taking into account the status of the native.

20. For example, if the rays are more than 50 in number, one born a Kshatriya king's family
will become a powerful sovereign, one born in a Vaishya family will become a king (or high
dignitary), one born in Sudra family will become wealthy and one born in a Brahmin family
will become very learned and will observe all religious norms.

21. The effects of the Grahas, moving from their debilitation to exaltation, are full. The effects
of the Grahas, moving from their exaltation to debilitation, will be lesser than described
above.

22-23. Auspicious and inauspicious effects of all the Grahas are according to the number of
rays they possess. The prediction will not be correct without the knowledge of the effects of
the rays. Therefore it is imperative, that in the judgment of Rasi Kundalis and declaring
results the effects of the number of rays of the Grahas be taken into account.

Ch. 74. Effects of the Sudarshana Chakr

1-3. Maharishi Parasara said to Maitreya. O Brahmin! Now I will impart to you the
knowledge of a great secrecy and superior importance, which was communicated to me by
Lord Brahma himself for the benefit of the world. This is a Chakr by the name of Sudarshana,
through which Devajnas will be able to predict the favourable and unfavourable results for
every year, every month and every day from the time of birth to the time of death of a person.
Listen to this very intently.

4. O Brahmin! Take a point and from it draw three circles. Within the circles draw 12 lines, so
as to provide 12 Bhavas within each circle. This is how Sudarshana Chakr is drawn.

5-6. In the first circle (innermost) place the 12 Bhavas from Lagn with Grahas, posited there.
In the circle next to the innermost circle place the 12 Bhavas from the Rasi of Candr with the
Grahas in them. In the third circle place the 12 Bhavas from the Rasi of Surya with Grahas in
them. Thus there will be 3 Rasis in each Bhava of the Chakr.

7-9. The significant aspect of this Chakr is, that Lagn, Candr and Surya represent the first
Bhava. The 2 nd , 3 rd etc. up to 12 th from Candr and Surya will deal with the same subject, as
they do, when reckoned from Lagn. Then the results should be assessed, according to the
Grahas in each Bhava. In this form of Rasi Kundali Surya is considered auspicious in the first
Bhava and inauspicious, or malefic in other Bhavas. The malefics do not produce evil effects,
if they are in their exaltation Rasi. In this manner predictions should be made, after
considering the benefic and malefic natures of the Grahas, their disposition and aspects from
and on them.

10. A Bhava gets advancement, if it is occupied, or aspected by the Lord, or a benefic. The
Bhava, which is occupied, or aspected by a malefic, is harmed.

11-13. The effects of a Bhava will be in accordance with the Grah occupying it, or in
accordance with the Grah aspected, if no Grah is in occupation of the Bhava. The effects of a
Bhava, occupied by a benefic, will be auspicious and the Bhava, occupied by a malefic, will
be inauspicious. Effects of the aspects will be the same. If a Bhava is influenced both by
benefics and malefics, the results will depend on the majority amongst the benefics and
malefics. If the number of benefics is larger than the number of malefics, the results will be
auspicious. If reverse is the case, inauspicious, or evil effects may be expected. If there are
equal number of malefics and benefics, those with greater strength will influence the results of
that Bhava. Mixed results should be declared, if there be no difference in the strength of
malefics and benefics. The same would apply to aspects.

14. The effects should be declared, according to its Lord, if the Bhava is neither occupied, nor
aspected by a Grah.

15-16. A natural benefic loses his benevolence, if he is in more malefic Vargas. Similarly a
natural malefic loses his malevolence, if he is in more benefic Vargas (SaptaVarg). A Grah's
own Rasi, his exaltation Rasi and benefic Vargas are considered auspicious. And malefic and
the Vargas of an enemy and debilitated Rasi are considered inauspicious.

17. The sage said, that the results should be declared only after assessing the auspiciousness
and inauspiciousness of all the Bhavas.

18. Maitreya asked. O Venerable sage! Kindly enlighten me on one point. If all the Bhavas
are judged in accordance with the Sudarshana Chakr, why many learned sages have advocated
declaration of effects from the Bhavas, reckoned from Lagn in Rasi Kundali?

19-20. The sage replied. The results should be declared in accordance with the Sudarshana
Chakr, only when Surya and Candr being in separate Rasis different from the Rasi of Lagn. If
amongst Lagn, Surya and Candr, all the three, or two of them are in the same Rasi, the
judgment of effects should be made from the Rasi Kundali only.

(21-23) The sage said. O Brahmin! Now I will tell you about the effects, produced every year
and every month by the twelve Bhavas in their Dasas and Antardasas, according to
Sudarshana Chakr. Under this system every one of the twelve Bhavas, beginning from the 1 st ,
is allotted a Dasa period of one year. Thus every year in 12 years a Bhava becomes Lagn of
the year and the remaining become 2 nd , 3 rd and so on. Every year every Bhava will have
Antardasa of one month. By following the method of Lagn of the year here also, there will be
a Lagn of the month. The first Antardasa will be of the first Bhava and then will follow for 12
months the Antardasas of the other Bhavas, every Bhava assuming the role of Lagn by turn.
Every Bhava gets Pratyantar Dasa of 2Vi days and Vidasa of 12V2 Ghatikas. The same method
is to be adopted forjudging the effects of Bhavas in Pratyantar Dasas and Vidasas.

24-26. At the time of commencement of a Dasa, if there be benefic in the 1 st , 4 th , 7 th , 10 th , 5 th ,
9 th and 8 th , favourable effects will be experienced in the concerned year, month etc. The
Bhava, which is occupied by only Rahu, or Ketu, becomes harmful. The same will be the fate
of the Bhava, which is occupied by a larger number of malefics. If there be benefics in Bhavas
other than the 12 th , or 6 th , the Bhava concerned will produce favourable effects. In other
words, if the benefics be in the 12 th , or 6 th from the Bhava concerned, unfavourable effects
will be derived in the related year, month etc. If there be malefics in the 3 rd , 6 th and 1 1 th from
the Bhava, assuming the role of Lagn, then these three Bhavas will produce auspicious results.
The effects can be ascertained for every year, month etc. in this manner. The total number of
years in Vimsottari Dasa are 120 years. After every 12 years the same method of determining
the Dasas, Antardasas etc. has to be repeated for Lagn and other Bhavas.

27-28. After ascertaining the effects of the years, months etc. in accordance with the
Sudarshana Chakr, assessment of effects for the years, months etc. should be made on the
basis of AshtakaVarg. The benefic, or malefic effects will be full, if the assessment from both
produces the same results. If they are different, the comparative strength of both should be
taken into account to declare the final results.

Ch. 75. Characteristic Features of Panchmahapurushas

1-2. The sage said. O Maitreya! Now I will relate to you the characteristic features of
Panchmahapurushas. When Mangal, Budh, Guru, Sukr and Sani, being in their own, or
exaltation Rasi, be in Kendra to Lagn, they give rise to Ruchaka, Bhadra, Hamsa, Malavya
and Sasa Yogas. These Yogas are called Panchmahapurusha Yogas and the persons, born in
these Yogas, are known Panchmahapurushas.

3-7. The Ruchaka native possesses a long face, he is very enthusiastic, has spotless lustre, is
powerful, has attractive brows, black hair and is fond of all things. He loves to fight wars, is
of dark-red complexion, is victorious over enemies, is discriminating, is protector of thieves
and has cruel temperament and slender thighs. He is a devotee of Brahmins, has marks of
Veena, Varg, Dhanus, Pasha and Vrasha Rasis in his hands along with Chakr Rekha. He is
well versed in occult sciences. He is 100 Anguls in height, his waste has the circumference,
equal to the length of his face and is 1000 Karshas in weight. He, as ruler of Sahyachala and
Vindhya Pradesh, dies, after attaining the age of 70, by fire or weapons.

Notes. The old Rupee had the weight of 1 Karsha. 4 Karshas are equal to one Pala and 300
Palas make one Tula, according to Amarkosha. 20 Tulas are equal to one Bhara.

8-12. The Bhadra native is splendourous, like a lion, has very developed chest (or chest with
well developed muscles), has the gait of an elephant, has long and thick arms, is learned in all
respects. He is well versed in Yog performance, is Sattva-Guni and has beautiful feet,
moustaches and head. He is fond of luxuries and comforts and has marks of Sankha (conch),
Chakr, Gada, arrow, elephant, Dhwaja (flag) and Hala (plough) in his hands and feet. He is
well versed in Shastras, has black and curly hair, possesses independent nature and is
protector of his family. His friends share in the enjoyment of his wealth. He is 20 tulas in
weight. He lives happily with his wife and children and, as ruler of Madhya Desha, lives for
one hundred years.

13-16. The Hamsa native has voice, like a Hamsa, has a handsome appearance and well
developed nose. He is a king with phlegmatic temperament, honey-like tawny-coloured eyes,
red-coloured nails, sharp intelligence, sturdy cheeks, round forehead and beautiful feet. He
has marks of Matsya (fish), Ankush (the iron hook, with which elephants are driven), Dhanus
(bow), Sankh, Kamal (lotus) in his hands and feet. He is very passionate and his lust remains
unfulfilled. He is 96 Anguls in height. He is fond of swimming and playing games in watery
places. He enjoys life fully and, as ruler of a land, situated between the Ganges and Yamuna,
dies after attaining the age of 100 years.

17-19. The Malavya native has beautiful lips and a slender waist. He is lustrous, like Candr,
and has fragrance in his body. He is of ordinary red complexion, has a medium stature and
clean and beautiful teeth. His voice is like that of an elephant and his arms are long enough to
reach up to his knees. His face is thirteen Anguls in length and ten Anguls in breadth. He lives
happily for seventy years, as ruler of Sindhu and Malwa, and then leaves for his heavenly
abode.

20-22. The Sasa native has small sized teeth and face, but his body is not small. He is
valorous. He has a slender waist and beautiful thighs. He is wise and enjoys wandering in
forests and mountains. He is well versed in the loopholes of the enemy. He is lively, virile and
fond of women. He usurps other people's wealth. He has marks of Mala (garland), Veena,
Mridanga (musical instruments) and weapons in his hands and feet. He rules happily over
several parts of the earth and then leaves for his heavenly abode at the age of 70.

Ch. 76. Effects of the Elements

1. The sage said. O Brahmin! Now I will tell you about the effects of the five elements: space,
air, fire, water and earth.

2. Space, air, fire, water and earth are ruled by Guru, Sani, Mangal, Sukr and Budh. The
effects are experienced in proportion to the intensity of the various elements.

3-4. The native will have temperament, according to the greater strength of the Grah at the
time of birth. Guru, Sani, Mangal, Sukr and Budh will, respectively, give spacial (etheral),
airy (windy), fiery, watery and earthy temperament. If all of them, or many of these Grahas
have equal strength, the temperament will be of a mixed character.

5. If Surya be endowed with strength, the native will have fiery temperament. If Candr be
strong, the native will have watery temperament. All the Grahas in course of their Dasa
endow the native with bodily lustre, relating to their elements.

6. The characteristic features of the person with fiery temperament are: distressed with
hunger, restless, lean and thin body, learned, consumes a large quantity of food, sharp, fair-
complexioned and proud.

I . ... earthy: emits fragrance of camphor and lotus, is fond of luxuries, comforts and
enjoyments and is permanently happy, forgiving and has a deep voice, like a lion.

8. . . . etheral: acquainted with semasiology, expert in diplomacy, brilliant, learned, unmasked
face and long stature.

9. ... watery: is lustrous, can sustain burdens, is soft-spoken, king, has many friends and is
learned.

10. ... airy: charitable, full of anger, fair complexion, fond of wandering, victorious over
enemies, king and has lean physique.

II. When the fire element is predominant in a person, his face and body exhibit lustre, like
gold and he has happy-looking eyes. He achieves success in all his ventures, is victorious over
his enemies and gets gains of wealth.

12. ... earth, the body of the person emits various kinds of fragrances. His nails, hair and teeth
are are clean. He gets gains of happiness and wealth and is religious-minded.

13. ... ether, the person is a clever conversationalist and becomes happy by learning to songs
etc.

14. ... water, the person's body is slender, he enjoys good health and tasty food and is happy
on that account.

15. ... air, the body is filthy. The person becomes an idiot and suffers from rheumatism,
sorrows and agonies.

16. The sage said. O Brahmin! The effects of the elements, which I have described above, will
be realized in full, if the Grahas concerned are endowed with adequate strength. If they are
weak, the effects will be reduced in proportion to their weakness.

17. If the Grah concerned is in his debilitation Rasi, or be placed in an inauspicious Bhava,
the elemental effects will be adverse, that is, opposite to the effects, described above. If a
Grah is without strength, his elemental effects will be experienced only in imagination.

18. If a person's time, date and place of birth is not known, he should determine the Dasa of a
Grah from the effects, mentioned above and, if he is facing evil effects, he should take
appropriate remedial measures to appease the Grah concerned.

Ch. 77. Effects of the Gunas

1-4. The Great Sage Parasara said. O Brahmin! When the Sattva-Guni Grahas are
predominant, the person born is Sattva-Guni and of good character. When Rajo-Guna
(passion of love and pleasure) is predominant, the person born is Rajo-Guna and intelligent.
When the Tamo-Guna (attribute of darkness) is predominant, the person born is stupid. When

at the time of birth all the Grahas are of equal dominance, the person has a mixture of all the
attributes. The persons (creatures) so born are classified, as Uttama (most excellent),
Madhyama (of intermediate type), Adhama (despisable) and Udaseena (indifferent, or neutral)
in that order. Thus there are four kinds of animate beings (Prani). I will relate their attributes,
which have been described by Narada and other sages.

5. The natural attributes of persons, belonging to Uttam class, are possession of control over
organs of perception and mind, simplicity, truthfulness, patience and satisfaction.

6. Valour, splendour, patience, cleverness, not retreating in war and protecting the holy men
are the natural attributes of persons, belonging to Rajo-Guna.

7. Greed, falsehood, idiocy, laziness and doing service of others are the inborn attributes of
persons, who belong to Adham class.

8. Engagement in agriculture and business, protection of cattle and speaking both truth and
lies are inborn attributes of persons, belonging to Udaseena class.

9. O Maitreya! Classify the people, as Uttama, Madhyama, Adhama and Udaseena after
observation of the attributes, described above. A person should be considered appropriate for
a job, according to his attributes.

10. If amongst Sattva, Rajas and Tamas any attribute is the most dominant, it is considered the
most predominant of all. Otherwise all have equal effects.

1 1 . The affectionate relationship between an employer and employee and man and women
will be invariable and stable, if they possess the same attributes.

12. O Maitreya! Amongst the above four classes of persons, if there is any kind of
relationship of even Adhama with Udaseena, of Udaseena with Madhyama and of Madhyama
with Uttama, there will be mutual affection and happiness.

13. If the bridegroom has better attributes than the bride and the master has better attributes
than the servant, there will be mutual affection (regard for each other) and happiness. If the
bride, or the servant possesses better attributes, the relationships will be full of bitterness.

14. The attributes of the native are dependent on his father and mother, his time of birth and
the persons, he gets associated with. These are the root causes of Uttama etc. qualities,
possessed by him. The attributes, endowed by the time of the birth and associations, are
stronger than those, received from the parents.

15. Consequently the person is embellished with the attribute Sattva, Rajas, or Tamas,
whichever is predominant at the time of birth. The predictions should therefore be made after
taking into account the time of birth.

16. The Supreme Lord of the Universe, who is indestructible and omnicient, is the Kal. He is
the Creator, Protector and Destroyer of all movable and immovable.

17. These three faculties of Lord Kal are called nature. Divided by these faculties, the
imperceptible Lord Kal is also perceptible.

18. In accordance with the self-created qualities by the Perceptible form of Lord Kal, there are
four kinds of limbs, namely Uttama, Madhyama, Udaseena and Adhama.

19. From the Uttama, Madhyama, Udaseena and Adhama parts are created Uttama,
Madhyama, Udaseena and Adhama types of creatures.

20. The Uttama part of Lord Kal is the head, Madhyama part both arms and chest, thighs form
the Udaseena part and the feet fall in the Adhama part.

21. This is how a differentiation is made between classes of movables and immovables,
according to attributes and the parts, from which the creations are made.

22. The Chaturvidha (four sided) Lord Kal has thus created this Chaturvidha universe in
consonance with his own attributes.

Ch. 78. Lost Horoscopy

1-2. Maitreya said. O Sage! You have so far described the auspicious and inauspicious effects
to be enjoyed, or suffered by a person on the basis of the time of birth, but can the auspicious
and inauspicious be ascertained, when the time of birth is not known? Kindly tell me, if there
is any way to solve this problem.

3-4. The Sage said. Your question is a good one and is for the benefit of the world at large.
Considering your attachment, I will tell you about this problem also. If any, or all amongst the
Samvatsar, Ayana, Ritu, month, Paksha, Tithi, Nakshatr, Lagn, Rasi, or Amsas etc. of the
birth are not known, these can be ascertained from Prasna Lagn (Query chart).

5-6. The Samvatsar of the birth of the querist will be the same, as that of the Rasi in the
Dwadasams, in which the Prasna Lagn falls (Guru will be in that Rasi at birth). Saumyayan
(Uttarayan - the northern course of Surya) will be in the first Hora of Lagn and Yamyayan
(Dakshinayan - the southern course of Surya) will be in its second Hora. The Ritu (season)
may be determined with reference to the Lord of the Drekkan, in which Lagn falls. Shishir
will be indicated by the Drekkan of Sani, Grishma by that of Surya and Mangal, Vasanta by
that of Sukr, Varsha by that of Candr, Sharad by that of Budh and Hemanta by that of Guru.

7. If there be any contradiction in the Ayana and Ritu, the Ritu may be determined from Budh
in place of Mangal, from Sukr in place of Candr and from Sani in place of Guru.

8-9. After the Ritu becomes known take the first part of the Drekkan, as its first month and
latter part, as the next month of the Ritu. Then from the expired Amsas of the Drekkan
determine proportionately the Tithi, or the Amsas of Surya. The Istakal, indicated by the
Amsas (degrees) of Surya, will be the time of the birth of the querist. From the Istakal so
calculated have to be worked out the longitudes of the Grahas and Bhavas (Grah Spast and
Bhava Spast). Predictions should then be made in accordance with the dispositions of the
Bhavas and Grahas.

10. Maitreya asked. O Sage! Guru returns to the same Rasi after every 12 years. Then from
which circle of Guru should Samvatsar be determined.

11-12. The Sage said in reply. O Maitreya! When there is any doubt about the Samvatsar, take
the approximate age of the querist and add multiples of 12 to the difference between the Rasi
of the Guru at the time of query and his Rasi at the time of birth. The figure so arrived at
should be taken, as the possible number of years and the Samvatsar should be determined
accordingly. If by adding 12 there may appear to be difference in age, the position of Guru
should be fixed, according to guessed approximate age, in the Trikon Rasi, 5 th , or 9 th of the
Prasna Lagn, as may be found feasible. Then, taking that, as the Samvatsar, the Ayana, Ritu
etc. should be worked out accordingly in the manner already explained.

13. Maitreya asked again. O Sage! How will the time of birth be known after ascertaining the
month and the Amsas etc. of Surya. Please explain this for the benefit of the people.

14-16. The Sage said. After ascertaining the Rasi, Amsas etc. of Surya at the time of birth, the
longitude of Surya (Surya Spast) should be worked out for the next day after the number of
days, taken by Surya after entering into the Rasi, which will be equal to the expired Amsas of
Surya. Then the difference between the longitudes of this rising Surya and Surya at the time
of birth should be converted into Kalas and multiplied by 60. The product should be divided
by Surya Spast, converted into Kalas. The Ghatikas etc. so becoming available will represent
the Istakal of the birth before and after sunrise. If the longitude of the Ista Surya be more than
that of the rising Surya, the Istakal of the birth will be so much after the sunrise. If the
longitude of the Ista Surya be less than that of the rising Surya, the Istakal of the birth will be
so much before the sunrise.

Ch. 79. Ascetism Yogas

1. The Sage said. O Brahmin! Now I will describe to you the Yogas, leading to ascetism,
under the influence of which the persons give up their homes and become initiated in some
holy order.

2-3. The Yog for ascetism is formed, when four, or more Grahas, possessed of strength,
occupy a single Bhava. The person born will become a Tapasvi, a Kapali, he will be wearing
a red robe, be one, who keeps a Danda (staff), Yati, he will be keeper of a Chakr, or he will be
a naked Sanyasin, according to the Grah, which is the strongest of the group: Surya, Candr,
Mangal, Budh, Guru, Sukr, or Sani. If a number of Grahas are endowed with strength, the
holy order of the one, strongest amongst them, is accepted.

Notes. There is a similar verse in Varahamihir' s Brihat Jatak, which, translated into English
reads, as under. "If at birth, four, or more Grahas, possessed of strength, occupy a single
Bhava, the person born will become a Sakya, Jeevika, Bhikshu, a Vriddha, or Guru, a Charak,
a Nirgrantha, or Visava, a Vanyasana, or Vanaprastha, according to which of the Grahas is the
strongest Grah of the group: Mangal, Budh, Guru, Candr, Sukr, Sani, or Surya. If the
strongest Grah be conquered in planetary war by another Grah, or Grahas at the time of birth,
the person will relinquish that stage of ascetic life and review to his previous condition of
life." A Vanaprastha is a religious man, engaged in the practice of rigorous and devout
penance (i.e. he will be a Tapasvi); a Vivas is a naked ascetic (that is dwelling in hills and
forests). A Bhikshu is an illustrious ascetic with a single staff for his symbol, engaged ever
and anon in the contemplation of truths of the sacred scriptures. A Charak is a religious
mendicant, wandering over many countries. A Shakya is an ascetic of the Buddhist clan. A
Guru is a celebrated teacher, endowed with royal splendour. A Jeevika is a garrulous and
gluttonous mendicant.

4. If strong Grahas, capable of leading to ascetism, be obscure by Surya' s rays (that is they be
combust), the person born, in spite of having reverence for the holy order, will not become
initiated in that holy order.

Notes. Brihat Jatak adds in this connection, that, if the Grahas referred to above be overcome
in planetary war and be aspected by other Grahas, the person concerned will seek admission
into the holy order without success.

5. If the other Grahas lose their strength (in spite of being in their exaltation Rasis etc.), as a
result of combustion with Surya, the native will enter the holy order, as signified by Surya,
that is, he will become a Tapasvi.

6. If the Lord of the Rasi, occupied by Candr (Janm Rasi), having no aspect of other Grahas
on himself, aspects Sani, the native gets initiated into the holy order of the Grah, who is
stronger amongst the two.

7. If the Lord of the Rasi, occupied by Candr, be devoid of strength and is aspected only by
Sani, the native becomes initiated into the holy order, signified by Sani (Nirgranthas, naked
ascetics).

8. If Candr be in the decanate of Sani, or in the Navams of Sani, or Mangal and be aspected
by Sani, the native becomes an ascetic and enters the holy order, signified by Sani.

9. There is planetary war, if Mangal, Budh, Guru, Sukr and Sani are together (within one
degree of each other), Sukr is the conquerer, whether he is in North, or South, but amongst the
other four only one, who is in the North, is the conquerer and that in the South is considered
defeated in the planetary war.

10. If the Grah, who leads the native to ascetism, is conquered in planetary war by another
Grah, or Grahas at the time of birth, the person will relinquish the holy order, in which he
becomes initiated.

11. Maitreya asked. O Venerable Sage! If there be many Grahas, who are significators for
ascetism, then, which holy order the native will get initiated into?

12. Maharishi Parasara replied. O Brahmin! If all the Grahas be possessed of strength, the
native enters into the holy orders of all the Grahas.

13. The native gets initiated into the holy order of the Grah, whose Dasa gets into operation at
first. Then he relinquishes this holy order of this Grah at the commencement of the Dasa of
the next Grah and accepts the holy order, signified by him.

14. When Guru, Candr and Lagn are aspected by Sani and Guru occupies the 9 th , the person,
born in the Rajayog, will become a holy illustrious founder of a system of philosophy (holy
order).

15. When Sani occupies the 9 th from Lagn and is not aspected by any Grah, the person,
possessed of Rajayog, will take himself to the holy order, before becoming a Lord of men. If
there be no Rajayog the native becomes an ascetic (religious wanderer).