BPHS--PART--NINE-BRIHAD PARASHARI HORA-SHASTRAM
Prof. RISHABH SHASTRI
BPHS--PART--NINE
Based on Standard & Popular Edition
BRIHAD PARASHARI HORA-SHASTRAM
The Magnum Opus (Bible) of Vedic Astrology
By The Great Maharshi PARASHARA
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Chapter -- 41. Combinations for Wealth
1. I now tell you of special combinations, giving wealth. One born of these Yogas will surely become wealthy.
2. Yogas for Great Affluence (up to sloka 8). Should a Rashi of Shukra be Putra Bhava and be occupied by Shukra himself, while Mangal is in Labha Bhava, the native will obtain great riches.
3. Should a Rashi of Budh be Putra Bhava and be occupied by Budh himself, as Labha Bhava is occupied by Chandra, Mangal and Guru, the native will be very affluent.
4. Should Simha be Putra Bhava and be occupied by Rabi himself, as Shani, Chandra and Guru are in Labha Bhava, the native will be very affluent.
5. Should Rabi and Chandra be in Labha Bhava, as Shani is in Putra Bhava identical with his own Bhava, the native will be very affluent.
6. Should Guru be in Putra Bhava identical with his own Rashi, as Budh is in Labha Bhava, the native will be very affluent.
7. If a Rashi of Mangal happens to be Putra Bhava with Mangal therein, while Shukra is in Labha Bhava, the native will become very affluent.
8. If Karkat happens to be Putra Bhava, containing Chandra therein, while Shani is in Labha Bhava, the native will become very affluent.
9. Yogas for Wealth (up to Sloka 15). Should Rabi be in Simha identical with Lagna and be yuti (conjoinrd) with, or receiving a Drishti from Mangal and Guru, one will be wealthy.
10. Should Chandra be in Karkat identical with Lagna and be yuti with, or receiving a Drishti from Budh and Guru, one will be wealthy.
11. Should Mangal be in Lagna identical with his own Rashi and be yuti with, or receiving a Drishti from Budh, Shukra and Shani, the native will be richer
12. Should Budh’s Rashi be Lagna with Budh therein and should Budh be yuti with, or receiving a Drishti from Shani and Guru, the native will be richer.
13. Should Guru be in Lagna identical with his own Rashi and be yuti with, or receiving a Drishti from Budh and Mangal, the native will be richer
14. If Shukra happens to be in Lagna identical with his own Rashi and be yuti with, or receiving a Drishti from Shani and Budh, one will be wealthy.
15. If Shani is in his own Rashi identical with Lagna and receiving a Drishti from, or being yuti with Mangal and Guru, the native will be wealthy.
16. Other Qualified Grahas. Dharma’s Lord and Putra’s Lord are capable of bestowing wealth. Similarly Grahas, yuti with Dharmaa’s Lord and/or Putra’s Lord are capable of bestowing wealth. There is no doubt, that these Grahas will give wealth during their Dasha periods.
17. The Yogas, mentioned above (up to Sloka 16) should be delineated after knowing favourable, or unfavourable dispositions of the participant Grahas and their strength and weakness.
18-19. Effects of the Divisional Dignities of the Lords of Konas. If the Lord of a Kona is in Parijatangsha, the native will be liberal, if in Uttamangsha, will be highly liberal, if in Gopurangsha, will be endowed with prowess, if in Simhasanangsha, will be honourable, if in Paravatangsha, will be valorous, if in Devalokangsha, will be head of an assembly, if in Brahmalokangsha, will be a sage and, if in Iravatangsha, will be delighted and be celebrated in all quarters.
20-22. Effects of the Divisional Dignities of Putra’s Lord. If Putra’s Lord is in Parijatangsha, the native will take to the branch of learning, befitting his race, if in Uttamangsha, will have excellent learning, if in Gopurangsha, will receive world-wide honours, if in Simhasanangsha, will become a minister, if in also Paravatangsha, will be endowed with Vedic Knowledge, if in Devalokangsha, will be a Karma-Yogi (performer of actions, worldly and religious rites), if in Brahmalokangsha, will be devoted to the Lord and, if in Iravatangsha, will be pious.
23-27. Effects of the Divisional Dignities of Dharma’s Lord. If Dharma’s Lord is in Parijatangsha, the native will visit holy places, if in Uttamangsha, has been visiting holy places in the past births and he will do the same within this life-time, if in Gopurangsha,will perform sacrificial rites, if in Simhasanangsha, will be mighty and truthful, conquerer of his senses and will concentrate only on the Brahman, giving up all religions, if in Paravatangsha, will be the greatest of ascetics, if in Devalokangsha, will be an ascetic, holding a cudgel(Danda/Lagudi), or he will be a religious mendicant, that has renounced all mundane attachments and carrying three long staves, tied together, in his right hand (Tri-Dandin) and, if in Brahmalokangsha, will perform Aswamedha-Yagya (Horse Sacrifice) and will attain the state of Lord Indra, if in Iravatangsha, will be a synonym of Dharma, or virtues just as Lord Ram and Yudhishtira.
28. Lords of Konas and Konas Related. The Konas are known, as Vishnu Sthanas (Bhavas of Lord Vishnu), while the Konas are called Lakshmi Sthanas. If the Lord of a Kona establishes a relationship with the Lord of a Kona, a Raj Yoga is obtained.
(A sixth kind of relationship can also be extended in this context to Navangsha positions, though there is no specific classic sanction for this. For example in the case of a Makara native Mangal in the Navangsha of Shukra and Shukra in the Navangsha of Mangal will confer a superior Raj Yoga This form of relationship will be equally superior, like the first three relationships, mentioned in the earlier paragraph).
29-34 Effects of the Divisional Dignities of Related Lords of Konaas and Lords of Konas. If the Lord of a Konaa and the Lord of a Kona, having a relationship, as indicated in Sloka 28, happen to be in Parijatangsha, the native will be king and will protect men, if in Uttamangsha, will be an excellent king, endowed with elephants, horses, chariots etc., if in Gopurangsha, will be a tiger of kings, honoured by other kings and, if in Simhasanangsha, will be an emperor, ruling over the entire earth. With the said Raj Yoga relationship of the said Grahas in Simhasanangsha were born Harish Chandra, Manu, Baali, Agni Deva and many emperors. In the present Yuga so born is Yudhishtira (Dharma Raj of Mahabharat). Shalivahana’s birth and that of others will also come with this Yoga With such Lords, placed in Paravatangsha, Manu etc. were born. The Incarnations of Lord Vishnu took place, when such Lords were placed in Devalokangsha. With such Lords, placed in Brahmalokangsha, Lord Brahma was born and, placed in Iravatangsha, the Swayambhu Manu was born. (Manu is the first of the 14 Manus, identified, as the second creator, who produced the Prajapatis. To Manu the code of laws, Manu Smriti is ascribed).
Chapter42. Combinations for Penury
1. O Lord, you have stated many Yogas, related to acquisition of wealth. Please tell me such Yogas, causing utter poverty.
2. The native will be penniless, if Lagna’s Lord is in Vyaya Bhava, while Vyaya’s Lord is in Lagna along with the Lord of a Marak, or receives a Drishti from such a Graha.
3. The native will be penniless, if Lagna’s Lord is in Ari Bhava, while Ari’s Lord is in Lagna, yuti with, or receiving a Drishti from a Marak Lord.
4. Should Lagna, or Chandra be with Ketu, while Lagna’s Lord is in Randhra Bhava, the person concerned will be penniless.
5. If Lagna’s Lord along with a malefic is in Ari, Randhra, or Vyaya Bhava, while Dhan’s Lord is in an enemy’s Rashi, or in debilitation, even a native of royal scion will become penniless.
6. If Lagna’s Lord is yuti with the Lord of Ari, Randhra, or Vyaya Bhava, or with Shani and, if Lagna’s Lord is devoid of a Drishti from a benefic, the native will be penniless.
7. Should Putra’s and Dharma’s Lords be, respectively, found in Ari and Vyaya Bhava and receive a Drishti from Marak Grahas, the native will be penniless.
8. If malefics, excepting the Lords of Karm and Dharma Bhava, happen to be in Lagna, associated with, or receiving a Drishti from Marak Grahas, one will become penniless.
9. Note the Grahas, that are ruling the Rashis, occupied by the Lords of Ari, Randhra and Vyaya Bhava. If the said dispositors are in such evil Bhavas in turn and are associated with, or receive a Drishti from malefics, the native will be miserable and indigent.
10. The Lord of the Navāńś, occupied by Chandra, joining a Marak Graha, or occupying a Marak Bhava, will make one penniless.
11. Should the Lord of the natal Lagna and that of the Navāńś Lagna be yuti with, or receive a Drishti from Marak Grahas, one will be penniless.
12. If inauspicious Bhavas are occupied by benefics, while auspicious Bhavas are occupied by malefics, the native will be indigent and will be distressed even in the matter of food.
13. A Graha, associated with one of the Lords of Ari, Randhra and Vyaya Bhava, being bereft of a Drishti from the Lord of a Kon, will in its Dasha periods cause harm to the native’s financial aspects.
14. If the 8th/12th from Atma Karak, or Randhra/Vyaya Bhava receive a Drishti from the Atma Karak’s Navāńś Lord and the Lord of Janma Lagna, the native will be bereft of wealth.
15. The native will be a spendthrift, if the 12th from Atma Karak receives a Drishti from the dispositor of Atma Karak, or, if Vyaya Bhava receives a Drishti from the Lord of Lagna.
16-18. Now I tell you some Yogas for poverty along with conditions of their nullifications. Should Mangal and Shani be together in Dhan Bhava, the native’s wealth will be destroyed. Should Budh give a Drishti to Mangal and Shani in Dhan Bhava, there will be great wealth. There is no doubt in it. Rabi in Dhan Bhava, receiving a Drishti from Shani, will cause penury, while, if Rabi is in Dhan Bhava and does not receive a Drishti from Shani, riches and fame will be obtained. The same effects (poverty) will be declared, if Shani is in Dhan Bhava, receiving a Drishti from Rabi.
Chapter 43. Longevity
1. O Maharishi Parashar, you have dealt with combinations for wealth and poverty. Kindly detail methods of ascertaining the life-span of human beings.
2-3. O Brahmin, for the benefit of mankind I narrate methods of ascertaining longevity. Knowing that longevity is difficult even for gods. Many exponents have laid down various methods of longevity calculations. Following is the summary of such schools of thought.
4-8. Pindaayu. The Grahas contribute to longevity, according to their being in exaltation, or debilitation and also based on their strengths and weaknesses and positions in Ashvini etc. and in the various Rashi First of all Pindayu is based on the positions of the Grahas. O Brahmin, listen carefully to what I say: 19, 25, 15, 12, 15, 21 and 20 are the number of years, contributed by the Grahas, from Rabi etc., when in exaltation. These are half of the above in debilitation. And, if the Grahas are in between exaltation and debilitation, the rule of three process should be used. Deduct the actual position of the Graha from its deep exaltation point. If the product is less than 6 Rashis, deduct it again from 12 Rashi The product concerned should be multiplied by the number of years allotted to the Graha and divided by 12 to get the Graha’s actual contribution.
9.Rectifications. Excepting Shukra and Shani, the contributions, made by others, should be halved, if they are eclipsed by Rabi. One third should be reduced, if the Graha is in its inimical Rashi. This does not apply to the one in retrogression (see Vakra Charam).
10-11. Deductions for Grahas in the Visible Half of the Zodiac. Full, half, one third, one fourth, one fifth and one sixth are the deductions of contributions, made by malefics, placed in the visible half of the zodiac. Benefics in such cases lose only half of what malefics lose. Should there be more than one Graha in a Bhava, the deduction, due to the strongest, will only prevail and not deductions, due to other Grahas in that particular Bhava. Waning Chandra is a benefic for this purpose.
12-13. Malefics in Lagna. In case Tanu Bhava is occupied by malefics, adopt the following procedure. Convert Lagna’s Sphuta into minutes of arc and multiply it by the years etc., contributed by the occupant, and divide by 21600. The years etc. so arrived be deducted from the respective contribution, which will be the net span, donated by the Graha. If there is benefic’s Drishti on Lagna, containing malefics, then the loss is only half.
14-15. Lagna’s Contribution. The number of years, contributed by Lagna, will correspond to the number of Rashis it gained (from Mesh), while the degrees Lagna has gained in the particular Rashi will also correspondingly donate (30° = l year). If the Lagna’s Lord in the Navangsha is stronger than Lagna’s Lord, then the contribution should be computed only based on the number of Navangsha gained(from Mesh), otherwise the computation will be for the Rashi Lagna.
16-17. Nisargaayu. O Brahmin, now I tell you about Nisargaayu. 1, 2, 9, 20, 18, 20 and 50 are the years, allotted to Chandra, Mangal, Budh, Shukra, Guru, Rabi and Shani from the period of birth.
18-19. Angshaayu. Now I will tell you about Angshaayu contributions by Lagna and Grahas. The years correspond to the number of Navangsha, counted from Mesh. Multiply the longitude in question by 108. If the product exceeds 12, expunge multiples of 12 and consider the final product in Rashis, degrees etc., as years, months etc.
20-22. The same reductions, as per Pindaayu, apply to Angshaayu as well; i.e. half for a combust Graha, one third for inimical placement and the ones, due for placements in the half of the zodiac, counted from the 12th backwards. Some scholars suggest further corrections for Angshayu, viz. to increase three fold the contribution of a Graha in exaltation, or in own Bhava and double the contribution, if the contributor is in his own Navangsha, or in his own Drekkana. If doubling and trebling is warranted, only trebling be done. In case of reductions also only halving is to be done, if both halving and reducing a third are required. That is how the final life-span of men be understood.
23. Longevity for Other Living Beings. For other living beings as well such computations can be made. The said figure should be multiplied by the figure, corresponding to its full span of life and divided by the figure, corresponding to the full span of life for human beings.
24-29. Full Life Span of Various Living Beings. Now I’ll tell you about the full life-span figures for various living beings. Gods and sages enjoy endless life-span (in astronomical proportions, as against ordinary mortals). The full life-span of eagles, owls, parrots, crows and snakes is one thousand years. For falcon, monkey, bear and frog the full span of life is 300 years. Demon’s full life-span is 150 years, while it is 120 for human beings, 32 for horses, 25 for donkeys and camels, 24 for oxen and buffaloes, 20 for peacocks, 16 for goats and rams. 14 for swans, 12 for cuckoo, dog and dove, 8 for hens etc. and 7 for birds etc.
30-31. Choice of Longevity. I have narrated 3 different methods of longevity. Listen to me about the choice among the three systems. According to which of the three, Lagna, Rabi, or Chandra is stronger than the other two, Angshaayu, Pindaayu, or Nisargaayu should be, respectively, chosen.
32. Doubtful Cases. If two among Lagna, Rabi and Chandra gain equal strength, then longevity should be worked out, as per both systems and the average of both should be considered. If all the three are equally strong, the average of the three should be considered.
33-40. Other Clues to Longevity. O excellent of the Brahmins, I will now give you details of other methods in the matter of longevity, as under. This is based on the positions of Lagna’s Lord, Randhra’s Lord, Shani, Chandra, natal Lagna and Hora Lagna. These six are grouped into three groups thus: the Lords of Lagna and of Randhra Bhava on the one hand, Shani and Chandra on the other hand and the natal Lagna and Hora Lagna on yet the other hand. Out of a group of two, if the two are in Movable Rashis, long life is denoted. One in a Fixed Rashi and the other in a Dual Rashi will also bestow long life. One in a Movable Rashi and the other in a Fixed Rashi will give medium life. If both are in Dual Rashis, then again medium life will be obtained. Short life is denoted, if one is in a Movable Rashi, as the other is in a Dual Rashi, or, if both are in Fixed Rashi The type of life, denoted by three, or two groups be only considered. If the three groups denote different scales, then the one, indicated by the pair of natal Lagna and Hora Lagna should be only considered. In case of three different indications, if Chandra is in Lagna, or Yuvati Bhava, then the one, indicated by the Shani-Chandra pair will only come to pass.
41-44. Further Clarifications. If long life is denoted by all the said three groups, the span is 120 years, if by two groups, it is 108 years and, if only by one group it is 91 years. If medium life is arrived at by three groups, it is 80 years, if indicated by 2 groups, it is 72 years and, if by one group, it is 64 years. If short life is denoted by the said three groups, it is only 32 years, if indicated by two groups, the life-span is 36 years and, if by one group, the life-span is 40 years. These are rectified, as under.
45-46. Rectifications. If the contributor is in the beginning of a Rashi, his donation will be full and it will be nil, if he is at the end of a Rashi. For intermediary placements rule of three process will apply. Add the longitudes of the contributors and the sum so arrived at must be divided by the number of contributors. The latest product should be multiplied by the number of basic years and divided by 30. This will yield the net longevity.
47. Special Rule for Shani. Should Shani be a contributor, the class of longevity declines. Some advocate contrarily an increase of class in this context. If Shani is in its own Rashi, or in exaltation, change in class will not occur. Even, if he receives a Drishti from, or is yuti with only a malefic, no change occurs.
48. Special Rule for Guru. If Guru is in Lagna, or in Yuvati Bhava and receives a Drishti from, or is yuti with only benefics, the class of longevity will increase.
49-50. Increase and fall in Class of Longevity. From very short life to short life, from short life to medium life, from medium life to long life and from long life to extremely long life are the increases in the classification of longevity, when Guru warrants an increase. The reverse is true, if Shani warrants a fall in the span of life.
51. (Maitreya says) You have narrated various kinds of longevity computations. Please favour me by denoting subtle classes thereof and poor and long life-spans.
52. (Maharishi Parashar replies) These are seven-fold, viz. Bal Risht, Yogaa Risht, short, medium, long, super-natural (Divya) and immortality (Amritayu).
53-54. The life-span in Bal Risht is 8 years, in Yogaa Risht 20 years, in short, medium and long lives, respectively, 32, 64 and 120 years. Super-natural life-span is 1000 years. Above this super-natural life-span of 1000 years it is Amritayu, which can be acquired only by those, who deserve it.
55. Limitless Longevity. Should Karkat be Lagna with Guru and Chandra therein, while Shukra and Budh are in Konaaas and others are in Sahaj, Ari and Labha Bhava, the native will obtain limitless longevity.
56. Super-Natural Longevity. One having benefics in Konaaas and/or Konas, while malefics are in Sahaj, Ari and Labha Bhava will obtain super-natural life-span. Randhra Bhava in this case should be one of the Rashis, owned by a benefic.
57. Living until the End of the Yuga. One born in Karkat Lagna will live till the end of the Yuga, if Guru is in a Konaa and happens to be in Gopurāńś, while Shukra is in a Kon and happens to be in Paravatāńś.
58. Living the Life-Span of a Sage. Guru in Simhasangsha, being in Lagna, Shani in Devalokāńś and Mangal in Paravatangsha. If these are so, one will enjoy the life-span, as due to a sage.
59. Good Yogas increase the life-span and bad Yogas decrease the same. Hence I tell you such Yogas, as to know of full, medium and short span combinations.
60. If a Konaa contains a benefic, while Lagna’s Lord is yuti with, or receives a Drishti from a benefic, or Guru in particular, the native will live a full span of life.
61. Should Lagna’s Lord be in a Kona yuti with, or receiving a Drishti from Guru and Shukra, full life-span will result.
62. If at birth three Grahas are exalted, out of which the Lords of Lagna and Randhra Bhava are inclusive, as Randhra Bhava is devoid of a malefic in it, full life-span will result.
63. Long life is denoted, if three Grahas are in Randhra Bhava, in exaltation, own, or friendly divisions, while Lagna’s Lord is strong.
64. If Shani, or Lagna’s Lord is yuti with any exalted Graha, long life will result.
65. Long life will be enjoyed, if malefics are in Sahaj, Ari and Labha Bhava, while benefics are in Konas.
66. If Ari, Yuvati and Randhra Bhava are occupied by benefics, while malefics are in Sahaj and Labha Bhava, full life-span will follow the birth.
67. If Randhra’s Lord is friendly to Rabi, while malefics are in Ari and Vyaya Bhava, as Lagna’s Lord is in a Kona, the native will live the full span of life.
68. O excellent of the Brahmins, if a malefic is in Randhra Bhava, while Karm’s Lord is exalted, one will be long-lived.
69. Long life will follow, if Lagna is a Dual Rashi, while Lagna’s Lord is in a Kona, or in exaltation, or in a Kon.
70. Should Lagna be a Dual Rashi, while two malefics are in a Konaa with reference to a strong Lagna’s Lord, long life is indicated.
71-73. If the stronger among Lagna’s Lord and Randhra’s Lord is placed in a Kona, long life is indicated and, if in a Panaphara, medium life is indicated, if in Apoklima, short life will come to pass. According to Lagna’s Lord being friendly, neutral, or inimical to Rabi, long, medium, or short life will result.
74. Should Mangal and Sahaj’s Lord, or Randhra’s Lord and Shani be combust, or be yuti with malefics, or receive a Drishti from malefics, there will be short life.
75. If Lagna’s Lord is in Ari, Randhra, or Vyaya Bhava, yuti with malefics and devoid of Yuti with and/or Drishti from a benefic, short life will come to pass.
76. If malefics are in Konaaas, devoid of Yuti with, or a Drishti from benefics, while Lagna’s Lord is not strong, only short life will result.
77. O excellent of Brahmins, if Vyaya and Dhan Bhava are occupied by malefics and devoid of a Drishti from a benefic, or of Yuti with a benefic, the native will be short-lived.
78. If the Lords of Lagna and Randhra Bhava are bereft of dignities and strength, short life will come to pass. If the Lords of Lagna and Randhra Bhava are helped by others, while being so, medium life-span will come to pass.
Chapter 44. Marak Grahas
1. O Maharishi Parashar, you have mentioned a lot about longevity. Be kind enough to throw light on Marakas, or killers.
2-5. O Brahmin, Sahaj and Randhra Bhava are the two Bhavas of longevity. The Bhavas, related to death, are the 12th from each of these, i.e. Dhan and Yuvati Bhava are Marak Bhavas.
3. Out of the two, Dhan Bhava is a powerful Marak Bhava. The Lords of Dhan and Yuvati Bhava, malefics in Dhan and Yuvati Bhava and malefics, yuti with Dhan’s Lord and yuti with Yuvati’s Lord are all known, as Marakas. The major and sub-periods of these Grahas will bring death on the native, depending on whether he is a long life, medium life, or short life person.
6-7. The Dasha of a benefic Graha, related to Vyaya’s Lord may also inflict death. End may descend on the native in Randhra’s Lord’s Dasha. The Dasha of a Graha, which is an exclusive malefic, may also cause death.
9. Should Shani be ill-disposed and be related to a Marak Graha, he will be the first to kill in preference to other Grahas.
10-14. O Brahmin, I tell you further about Marakas. Narrated earlier are three kinds of life-spans, viz. short, medium and long. Short life is before 32 years, later on up to 64 it is medium life and from 64 to 100 it is long life. Beyond 100 the longevity is called supreme. O excellent of the Brahmins, it is impossible to decide upon longevity till the native is 20 years old. Till such year the child should be protected by sacred recitations, religious offerings(of Ghee etc.)to consecrated fire, as prescribed in the Vedas etc. and through medical treatments, for premature death may descend on the child due to sins of father and mother, or of its own (in the previous birth).
15-21. I further mention about the Marak Grahas. One born with short life combinations may face death in the Dasha, denoted by Vipat star (3rd from the birth star), one of medium life may die in the Dasha, denoted by Pratyak/Pratyary star (5th from the birth star). In the Dasha, denoted by Vadh star (7th from the birth star), one with long life may obtain his end. The Dasha of the Lord of the 22nd Drekkan, or 23rd, or 3rd, or 5th, or 7th asterisms may also cause death. The Lords of the 2nd and the 12th, counted from Karkat, may bring death. This is true, when Chandra is a malefic. If he happens to be a benefic, there will be diseases (not death). Death may come to pass in the Dasha of Ari’s Lord and in the subperiods of Ari’s, Randhra’s and/or Vyaya’s Lords. Should there be many Marakas and, if these Marakas are strong, there will be diseases, miseries etc. in major and sub-periods. Thus these are Marakas and are primarily related to bring death upon the native. According to their dispositions there may be death, or difficulties.
22-24. Rahu and Ketu, as Marakas. If Rahu, or Ketu are placed in Tanu, Yuvati, Randhra, or Vyaya Bhava, or happen to be in the 7th from a Marak Lord, or are placed with such a Graha, they acquire powers of killing in their major, or sub-periods. For one born in Makar, or in Vrischik, Rahu will be a Marak. Should Rahu be in Ari, Randhra, or Vyaya Bhava, he will give difficulties in his Dasha periods. He will not, however, do so, if Rahu receives a Drishti from, or is yuti with a benefic.
25-31. Sahaj Bhava and Death. O excellent of Brahmins, if Rabi, being with strength, is in Sahaj Bhava, one will obtain his death, due to a king (legal punishments). Chandra in Sahaj Bhava will cause death, due to tuberculosis, while wounds, weapons, fire and thirst will cause death through Mangal in Sahaj Bhava. If Sahaj Bhava receives a Drishti from, or is occupied by Shani and Rahu, death will be through poison, water, or fire, or fall from heights, or confinement. Death will surely come to descend through insects, or leprosy, if Chandra and Gulik occupy, or give a Drishti to Sahaj Bhava. Budh, giving a Drishti to, or occupying Sahaj Bhava, will bring death, followed by fever. Guru in Sahaj Bhava, or giving a Drishti to Sahaj Bhava, will cause death by swelling, or tumours. Urinary diseases will cause death, if Shukra is in, or gives a Drishti to Sahaj Bhava. Many Grahas, giving a Drishti to, or occupying Sahaj Bhava, will bring death through many diseases.
32. If Sahaj Bhava is occupied by a benefic, death will be in an auspicious place (like a shrine) and, if Sahaj Bhava is occupied by a malefic, death will be in sinful places. Mixed occupation of Sahaj Bhava will yield mixed results with regard to the place of death.
33. Consciousness will prevail at the time of death, if Guru, or Shukra are placed in Sahaj Bhava. With other Grahas in Sahaj Bhava there will be unconsciousness before death.
34. According to Sahaj Bhava being a Movable, a Fixed, or a Dual Rashi, death will be, respectively, in a foreign place (other than native birth place), in one’s own house, or on the way.
35-36. Occupants of Randhra Bhava. Note the occupant of Randhra Bhava. If it is Rabi, death will be through fire, if Chandra is in Randhra Bhava, through water, if Mangal, through weapons, if Budh, through fever, if Guru, through diseases, if Shukra, through hunger and, if Shani, through thirst.
37. If Randhra Bhava is occupied by, or receives a Drishti from a benefic, while Dharma’s Lord is yuti with a benefic, the native will die in a shrine. If Randhra Bhava is occupied by, or receives a Drishti from a malefic, while Dharma’s Lord is yuti with a malefic, death will be in a place, other than a shrine.
38-39. Fate of the Human Physical System. Should there be a benefic’s Drekkan in Randhra Bhava (22nd Drekkan), the body will be burnt in fire (as prescribed in Shastras). If a malefic’s Drekkan happens to be in Randhra Bhava, the body will be thrown away in water. If the Drekkan in Randhra Bhava is owned by a mixed Graha, the dead body will only dry up. If the Drekkan in Randhra Bhava is a serpent Drekkan, the body will be eaten away by animals, crows etc.
40. Serpent Drekkanas. The 2nd and 3rd Drekkan in Karkat, the initial one in Vrischik and the last one in Meen are designated, as serpent Drekkanas.
41-42. Pre-Natal Abode. O excellent of Brahmins, the stronger of the two luminaries, Rabi and Chandra, occupying a Drekkan of Guru, denotes the descent from the world of gods. If the stronger of the luminaries occupies the Drekkan of Shukra, or Chandra, the descent is from the world of the Manes, if the stronger of the two luminaries is in the Drekkan of Rabi, or Mangal, the descent is from the world of Yama (world of the death) and, if in Drekkan of Budh, or Shani, the descent is from the hell.
43-45. Ascent after Death. According to the following Grahas in Vyaya, Yuvati, Ari, or Randhra Bhava, the native will attain one of the different worlds after death: Guru heaven, Chandra, or Shukra the world of Manes, Mangal and/or Rabi earth (rebirth), Budh and/or Shani hell. In case the said Bhavas are not occupied, the native will go to the world, indicated by the stronger of the Drekkan Lords, related to Ari and Randhra Bhava. The relative Graha’s exaltation etc. will denote the high, medium and low status the native will obtain in the said world.
46. Other Grahas and Rashis, becoming Marakas, are being discussed in the chapter, related to Dashas.
Chapter 45. Avasthas of Grahas
1. O Maharishi Parashar, you have earlier stated, that the Avasthas, or states of the Grahas are to be considered in the context of the effects of the Grahas. Be so kind to tell me about this.
2. O excellent of Brahmins, various kinds of Avasthas of the Grahas have been expounded. Out of these, I will give you the summary of Baal (infant) and other states of the Grahas.
3. Baal, Kumar, Yuv, Vriddh and Mrit Avastha (Baal Adi Avasthas). Infant, youthful, adolescent, old and dead are the states of the Grahas, placed in the ascending order at the rate of six degrees in odd Rashi In the case of even Rashis this arrangement is in reverse order. (Vriddh - Advanced, Mrit - In extremis)
4. Results. One fourth, half, full, negligible and nil are the grades of the results, due to a Graha in infant, youthful, adolescent, old and dead Avasthas.
5. Awakening, Dreaming and Sleeping States. If a Graha is in its own Rashi, or in exaltation, it is said to be in a state of awakening (alertness). In the Rashi of a friend, or of a neutral it is in dreaming state, while in an enemy’s Rashi, or in debilitation it is in a state of sleeping.
6. According to a Graha, being in Awakening, Dreaming, or Sleeping states, the results, due to it will be full, medium, or nil.
7. Other Kinds of States. There are nine kinds of other Avasthas, viz. Dipt, Swasth, Pramudit, Shanta, Din, Vikal, Duhkhit, Khal and Kop.
8-10. If a Graha is in its exaltation Rashi, it is in Dipt Avastha, if in its own Rashi, it is in Swasth, if in a great friend’s Rashi, it is in Pramudit, if in a friendly Rashi, it is in Shanta, if in a neutral Rashi, it is in Din, if a Graha is yuti with a malefic, it is in Vikal, if is in an enemy’s Rashi, it is in Duhkhit, if in a great enemy’s Rashi, it is in Khal and, if a Graha is being eclipsed by Rabi, it is in Kop. Depending on such a state of the Graha, the Bhava, occupied by it will obtain corresponding effects.
11-18. Yet other Avasthas. Lajjit, Garvit, Kshudhit, Trushit, Mudit and Kshobhit are the other kinds of Avasthas, due to the Grahas. Placed in Putra Bhava, if a Graha is associated with Rahu, or Ketu, or with Rabi, Shani, or Mangal, it is in Lajjit Avastha. If a Graha is in exaltation, or in Mooltrikon, it is Garvit. If a Graha is in an enemy’s Rashi, or yuti with an enemy, or receives a Drishti from an enemy, or even, if a Graha is yuti with Shani, the Avastha is Kshudhit. If a Graha is in a watery Rashi and receives a Drishti from a malefic, but does not receive a Drishti from a benefic, the Avastha is called Trushit. If a Graha is in a friendly Rashi, or is yuti with, or receives a Drishti from a benefic, or is yuti with Guru, it is said to be in Mudit Avastha. If a Graha is yuti with Rabi and receives a Drishti from, or is yuti with a malefic, or receives a Drishti from an enemy, it is said to be in Kshobhit. The Bhavas, occupied by a Graha in Kshudhit, or in Kshobhit, are destroyed.
19-23. The learned should estimate the effects, due to a Bhava, in the manner, cited above, after ascertaining the strength and weakness. Weak Grahas cause reduction in good effects, while stronger ones give greater effects. If a Graha, posited in Karm Bhava, is in Lajjit, Kshudhit Avastha, or Kshobhit Avastha, the person will always be subjected to miseries. If a Graha in Putra is in Lajjit, there will be destruction of progeny, or there will be only one surviving child. Surely the wife of the native will die, if there is a Graha in Yuvati in Kshobhit, or in Trushit Avastha.
24-29. Effects of Garvit, Mudit, Lajjit, Kshobhit, Kshudhit and Trushit Avastha. A Graha in Garvit Avastha will cause happiness through new houses and gardens, regalhood, skill in arts, financial gains at all times and improvement in business. A Graha in Mudit Avastha will give residences, clothes, ornaments, happiness from lands and wife, happiness from relatives, living in royal places, destruction of enemies and acquisition of wisdom and learning. A Graha in Lajjit will give aversion to God, loss of intelligence, loss of child, interest in evil speeches and listlessness in good things. A Graha in Kshobhit will give acute penury, evil disposition, miseries, financial debacles, distress to feet and obstruction to income, due to royal wrath. A Graha in Kshudhit will cause downfall, due to grief and passion, grief on account of relatives, physical decline, troubles from enemies, financial distress, loss of physical strength and an eclipsed mind, due to miseries. A Graha in Trushit Avastha will cause diseases through association with females, leading over wicked deeds, loss of wealth, due to one’s own men, physical weakness, miseries, caused by evil people and decline of honour.
30-37. Calculation of Shayan Adi Avasthas. Now I will tell you of the Avasthas, viz. Shayan, Upavesan, Netrapani, Prakash, Gaman, Agaman, Sabh, Agam, Bhojan, Nritya Lips, Kautuk and Nidr and the Chesthas of such Avasthas. Note the number of the star, occupied by the Graha, for which an Avastha is to be calculated. Multiply that number by the number, denoted by the Graha (Rabi 1 to Shani 7). The figure so arrived at should again be multiplied by the number of the Navāńś, where the Graha is in. Add to this the number of the birth asterism (ruling star, the one, occupied by Chandra), the number of Ghatis of birth and the number of Rashis, Lagna gained from Mesh (Mesh 1, Vrishabh 2 and so forth). This figure should be divided by 12 and the remainder will indicate the corresponding Avastha of the Graha. The sub-state in the said Avastha can be found out in the following way. Multiply the figure (Sayan 1 to Nidr 12), denoted by the Avastha concerned, by the same figure and increase it by the figure, denoted by the Anka value for the first syllable of the native’s personal name. Divide the product so obtained by 12. The remainder thereof should be further increased by constant additives of the Grahas in the following way: Rabi 5, Chandra 2, Mangal 2, Budh 3, Guru 5, Shukra 3, Shani 3, Rahu (Ketu) 4. The product so arrived at should be divided by 3. In the process of calculation, if it happens, that the remainder is 1, it is Drishti, if 2, it is Chesht and, if 0, it is Vichesht.
Notes. Shayan Adi are of supreme importance, as compared to the other kinds of Avasthas.
In place of Navāńś, given above, some translators interpret the word Ańś, as degree, occupied by the Graha, which is obviously not correct. In this connection the reader’s attention is drawn to BaLabhaadr’s Hora Ratna, Chapter 3, wherein the author, BaLabhaadr himself, gives an example for Rabi, being in the 7th Navāńś of Simha and thus he considered only 7, as multiplier. He quotes Adhibhut Sagara, as his authority for calculation of Sayan Adi.
Agaman Avastha is known, as Gamanechch by some exponents.
Anka value is 1 for a, ka, cha, ḍ a, dha, bha and va, 2 for i, kha, ja, ḍha, na, ma and sha, 3 for u, ga, jha, ta, pa, ya and śa, 4 for e, gha, ṭ a, tha, pha, ra and sa, 5 for o, ca, ṭha, da, ba, la and ha.
38-39. Effects of Chesht etc. If the sub-state is Drishti in an Avastha, the results, being stated for the Avastha, will be medium, the effects will be full in Chesht and negligible in Vichesht. The good and bad effects of Grahas should be deciphered, based on the strength and weakness of the Grahas. In exaltation the Grahas reveal effects in a pronounced manner, due to Avasthas.
40-51. Effects of Rabi’s Avasthas. If Rabi is in Sayan Avastha, the native will incur digestive deficiency, many diseases, stoutness of legs, bilious vitiation, ulcer in the anus and heart strokes; if in Upavesan, will suffer poverty, will carry loads, will indulge in litigations, be hard-hearted, wicked and will lose in his undertakings; if is in Netrapani, will always be happy, wise, helpful to others, endowed with prowess and wealth, very happy and will gain royal favours; if in Prakash, will be liberal in disposition, have plenty of wealth, be a significant speaker in the assembly, will perform many meritorious acts, be greatly strong and endowed with charming beauty; if in Gaman, will be disposed to live in foreign places, be miserable, indolent, bereft of intelligence and wealth, be distressed, due to fear and will be short-tempered; if in Agaman, will be interested in others’ wives, be devoid of his own men, be interested in movements and skilful in doing evil deeds, be dirty, ill-disposed and will be a talebearer; if in Sabh, will be disposed to help others, be always endowed with wealth and gems, be virtuous, endowed with lands, new houses and robes, be very strong, very affectionate to his friends and very kindly disposed; if in Agam, will be distressed, due to enemies, fickle-minded, evil-minded, emaciated, devoid of virtuous acts and intoxicated with pride; if in Bhojan, will experience pains in joints, will lose money on account of others’ females, will have strength, declining off and on, be untruthful, will incur head-aches, eat remnant food and will take to bad ways; if in Nritya Lips, will be honoured by the learned, be a scholar, will have knowledge of poetry etc. and will be adored by kings on the earth; if is Kautuk, will always be happy, will be endowed with Vedic Knowledge and will perform Yagyas, will move amidst kings, have fear from enemies, will be charming-faced and be endowed with knowledge of poetry; if in Nidr, will have a strong tendency towards being drowsy, will live in foreign (distant) places, will incur harm to his wife and will face financial destruction. Rabi in Upavesan will make one an artisan, black in complexion, devoid of learning and miserable. One will serve others. In Netrapani there will be all kinds of happiness, if Rabi is in Putra, Dharma, Karm, or Yuvati. In other Bhavas Netrapani of Rabi will give eye diseases and enmity with all. If Rabi is in Prakash, the native will be meritorious, religious and liberal, will enjoy pleasures, be equal to a prince and will enjoy the status of Kuber, the God of wealth. However, the Prakash of Rabi, placed in Yuvati, or Putra will cause loss of the first child and will produce many litigations. If Rabi is in Gaman, the native will incur disease of the feet and will be very mean. If in Agaman, Rabi in Vyaya, or in Yuvati will destroy progeny and will give very limited wealth. If in Agam, Rabi will give many miseries, an ugly appearance and foolishness. However, he will give wealth. Rabi in Bhojan in Dharma will cause many hindrances to spiritual and religious undertakings. In other Bhavas Rabi in Bhojan will cause head and ear diseases, apart from joint pains. Though Maharishi Parashar states, that the native with Rabi in Kautuk Avastha will have fear from enemies, Bal Bhadr exempts such evil effect for the Ari Bhava position. Rabi in Kautuk in other Bhavas will give a number of daughters, two wives, itch, excellence, liberality etc. If Rabi is in Nidr, the native will be predisposed to incur piles and elephantiasis, will experience a lack of peace and he will be liable to lose his first child.
52-63. Effects of Chandra’s Avasthas. If Chandra is in Sayan, the native will be honourable, sluggish, given to sexual lust and he will face financial destruction; if in Upavesan, will be troubled by diseases, be dull-witted, not endowed with mentionable wealth, will be hard-hearted, will do unworthy acts and will steal others’ wealth; if in Netrapani, will be troubled by great diseases (long lasting in nature), be very garrulous, wicked and will indulge in bad deeds. Should Chandra be in Prakash, the native will be famous in the world, will have his virtues exposed through royal patronage, will be surrounded by horses, elephants, females and ornaments, will visit shrines. If Chandra is in Gaman with decreasing rays, the native will be sinful, cruel and always troubled by afflictions of sight. If Chandra is in Gaman with increasing rays, the native will be distressed, due to fear. If Chandra is in Agaman, the native will be honourable, will suffer diseases of the feet, will secretly indulge in sinful acts, will be poor and devoid of intelligence and happiness; if in Sabh, will be eminent among men, honoured by kings and kings of kings, will be very beautiful, will subdue the passion of women and will be skilful in sexual acts, will be virtuous; if in Agam, will be garrulous and virtuous and, if the said Chandra is of dark fortnight, the native will have two wives, he will be sick, highly wicked and violent; if in Bhojan, will be endowed with honour, conveyances, attendants, social status, wife and daughters, provided Chandra is Full ‘Purna’; if in Bhojan and is of dark fortnight, auspicious effects will fail to come; if in Nritya Lips and is endowed with (fortnightly) strength, will be strong, will have knowledge of songs and will be a critic of beauty of things; if in Nritya Lips and of dark fortnight, i.e. not endowed with strength, the person will be sinful; if in Kautuk, the native will attain kingship, lordship over wealth and skill in sexual acts and in sporting with harlots. Should waxing Chandra, being yuti with Guru, be in Nidr, the native will be quite eminent. If waxing Chandra is in Nidr, but devoid of Guru’s Yuti, the native will lose his wealth on account of females and female jackals will be crying around his abode (as though it were a cemetery).
64 75. Effects of the Avasthas of Mangal. If Mangal is in Sayan, the native will be troubled by wounds, itch and ulcer. If Mangal is placed in Upavesan, the native will be strong, sinful, untruthful, eminent, wealthy and bereft of virtues. If Mangal is placed in Lagna and happens to be in Netrapani, there will be penury; if placed in other Bhavas, Netrapani will confer rulership of a city. Should Mangal be in Prakash, the native will shine with virtues and will be honoured by the king. Mangal in Prakash in Putra will cause loss of children and of wife. If Mangal is in Prakash in Putra and happens to be there with Rahu, a severe (positional) fall will descend on the native. Should Mangal be in Gaman, the native will be always roaming, will have fear of multiple ulcers, will incur misunderstandings with females, will be afflicted by boils, itches etc. and will incur financial decline. If Mangal happens to be in Agaman Avastha, the native will be virtuous, endowed with precious gems, will adore a sharp sword, will walk with the gait of an elephant, will destroy his enemies and will remove the miseries of his people. If Mangal is placed in Sabh and happens to be in exaltation, the native will be skilful in conducting wars, will hold the flag of righteousness aloft and will be wealthy; if Mangal happens to be in Sabh in Putra, or Dharma, the native will be bereft of learning; if Mangal is in Sabh in Vyaya, childlessness and no wife and no friends will result; if Mangal is in other Bhavas in Sabh, the native will be a scholar in a king’s court (poet laureate), be very wealthy, honourable and charitable. If Mangal is in Agam, the native will be devoid of virtues and good deeds, will be distressed by diseases, will acquire diseases of the root of the ears (‘Karan Mularogam’ & ‘Padamulam Urumulam’ etc.) and severe gout pains, will be timid and will befriend evil lot. If Mangal is with strength, while in Bhojan Avastha, the native will eat sweet-food; if devoid of strength, will indulge in base acts and be dishonourable. If Mangal is in Nritya Lipsa, the native will earn wealth through the king and will be endowed with fullness of gold, diamonds and corals in his house; if in Kautuk, will be curious in disposition and will be endowed with friends and sons; if in Kautuk and simultaneously exalted, will be honoured by the king and the virtuous and will be virtuous himself; if in Nidr, will be short-tempered, devoid of intelligence and wealth, will be wicked, fallen from virtuous path and troubled by diseases. Should Mangal be in Upavesan in Lagna, the native will be extremely sinful and he will incur several diseases, will be indigent and not peaceful. If Upavesan occurs for Mangal in Dharma, the native will lose his whole wealth apart from his wife and progeny. Mangal in Netrapani in Lagna will give poverty and will destroy the native’s wife and progeny; if Mangal is in Netrapani in other Bhavas, this confers on the native all kinds of wealth and happiness from wife and children. The Dhan, or Yuvati position of Mangal in Netrapani will cause fear from lions and snakes apart from giving earnings from lands. Furthermore the native’s wife will predecease him. Should Mangal be in Prakash in Putra, or in Yuvati, the native will lose his wife and all children. If Mangal is placed in Putra in Prakash and is yuti with Shani, the native will kill cows. Should Mangal be in Gaman in Lagna, the native will be active in his assignments, will incur diseases of the joints, burning pains in the eyes and will obtain dental afflictions and the like, he will have fear from dogs and will adore the guise of a female. In other Bhavas Mangal in Gaman will bring royal favours, leadership and luxuries of life. Mangal in Agaman will cause piles and diseases of the rectum. If Mangal is in Bhojan, or in Sayan in Putra, or in Randhra, there will be untimely death for the native. In other Bhavas Bhojan of Mangal will confer wealth. Should Mangal be in Nritya Lips and happens to be in Lagna, Dhan, Yuvati, or Karm, the native will receive all kinds of happiness; there will be miseries in abundance, if Mangal is in Nritya Lips and placed in Randhra, or Dharma, apart from incurring untimely death. In other Bhavas Nritya Lips of Mangal will make the native akin to Kuber. Mangal in Yuvati, or in Dharma in Kautuk will give several diseases and death of the first child and wife. In other Bhavas Kautuk will confer scholarship, various kinds of wealth, two wives and more female children. In Nidr Mangal in Lagna, Dhan, Sahaj, Dharma, Karm, or Labha will give scholarship, foolishness and poverty. Putra, or Yuvati placement of Mangal in Nidr will give many miseries and many male children. Should Rahu join Mangal in Nidr in any Bhava, the native will have many wives, be miserable and will suffer from some diseases on the surface of the feet.
76-86. Effects of Budh’s Avasthas. Should Budh in Sayan be in Lagna, the native will be lame and will have reddish eyes (like the black bee); if Budh is in Sayan in other Bhavas, the native will be addicted to licentious (disregarding certain rules) pleasures and be wicked. If Budh is in Upavesan in Lagna, the native will possess (the seven principle) virtues; if Budh in Upavesan is in Lagna, receiving a Drishti from a malefic, or Drishtis from malefics, or is yuti with malefics, penury will result; if Budh in Upavesan is in Lagna, receiving a Drishti from a benefic, or Drishtis from benefics, or is yuti with benefics, financial happiness will follow. If Budh is in Netrapani, the native will be devoid of learning, wisdom, well wishers and satisfaction, but he will be honourable; if Budh is in Putra in Netrapani, the subject will be bereft of happiness from wife and sons, will be endowed with (more) female children and will gain abundant finance through royal patronage. If Budh is in Prakash, the native will be charitable, merciful and meritorious, he will cross the boundaries of ocean in respect of many branches of learning, he will be endowed with the great faculty of discrimination and will destroy evil people; if in Gaman, will visit the courts of kings on many occasions and Goddess Lakshmi will dwell in his abode; if in Agaman, the same effects, due to his being in Gaman, will fructify; if in Sabh and happens to be in exaltation, will be affluent and meritorious at all times, will be equal to Kuber, or will be a king, or a minister, will be devoted to Lord Vishnu and Lord Shiva, will be virtuous and will attain full enlightenment. Should Budh be in Agam, the native will serve base men and will gain wealth thereby, will have two sons and one fame bringing daughter. If Budh is in Bhojan, the native will face financial losses through litigations, will physically lose on account of fear from the king, will be fickle-minded and will be bereft of physical and conjugal felicity; if in Nritya Lips, will be endowed with honour, conveyances,corals (gems etc.), sons, friends, prowess and recognition in assembly, due to his scholarship; if Budh in Nritya Lips Avastha is in a malefic’s Rashi, the native will be addicted to prostitutes and will long for licentious pleasures. If Budh is in Kautuk in Lagna, the native will be skilful in music; if Budh is in Yuvati, or Randhra with Kautuk, the native will be addicted to courtezans; if Budh in Kautuk is placed in Dharma, the native will be meritorious and attain heavens after death. If Budh is in Nidr, the native will not enjoy comfortable sleep, will be afflicted by neck, or neck joint ‘Samadhi’ diseases, will be devoid of co-born, afflicted by miseries galore, will enter into litigations with his own men and will lose wealth and honour.
87-98. Effects of Guru’s Avasthas. If Guru is in Sayan, the native will be strong, but will speak in whispers, he will be very tawny in complexion, will have prominent cheeks and will have fear from enemies; if in Upavesan, will be garrulous and very proud, will be troubled by the king and enemies and will have ulcers on the feet shanks, face and hands; if in Netrapani, will be afflicted by diseases, be devoid of wealth, fond of music and dances, libidinous, tawny in complexion and will be attached to people of other castes; if in Prakash, will enjoy virtues, will be happy, splendourous and will visit holy places, devoted to Lord Krishna; if Guru in Prakash is exalted, will attain greatness among men and will be equal to Kuber; if in Gaman, will be adventurous, happy on account of friends, scholarly and endowed with Vedic learning and with various kinds of wealth; if in Agaman, serving force, excellent women and the goddess of wealth will never leave the native’s abode; if in Sabh, will attain comparability with Guru (God of speech) in the matter of speech, will be endowed with superior corals, rubies and wealth, will be rich with elephants, horses and chariots and will be supremely learned; if in Agam, will be endowed with various conveyances, honours, retinue (many persons will take good care of him), children, wife, friends and learning, will be equal to a king, extremely noble, fond of literature and will take to the path of the virtuous; if in Bhojan, will always beget excellent food and horses, elephants and chariots, while Lakshmi, the Goddess of Wealth, will never leave his house; if in Nritya Lips, will receive royal honours, be wealthy, endowed with knowledge of moral law ‘Dharmaa’ and Tantra, will be supreme among the learned and be a great grammarian; if in Kautuk, will be curious in disposition, very rich, will shine, like Rabi in his circles, be exceedingly kind, happy, honoured by the kings, endowed with sons, wealth and just disposition, will be very strong and he will be a scholar in the king’s court; if in Nidr, will be foolish in all his undertakings, will suffer irredeemable penury and will be devoid of righteous acts.
99-110. Effects of Shukra’s Avasthas. If Shukra is in Sayan, the native, although strong, will incur dental disease, he will be very short-tempered, bereft of wealth, will seek union with courtezans and be licentious; if in Upavesan, will be endowed with a multitude of nine gems (‘Navamin Vraja’) and golden ornaments, be ever happy, will destroy enemies and will be honoured by the king, will have highly increased honours; if in Netrapani in Lagna, Yuvati, or Karm, there will be loss of wealth on account of afflictions of the sense of sight (heavy medical expenses, due to severe eye diseases); if Netrapani occurs, when Shukra is in other Bhavas, the native will own large houses. Should Shukra be in Prakash in its own Rashi, in its exaltation Rashi, or in a friendly Rashi, the native will sport, like a lofty elephant, will be equal to a king and be skilful in poetry and music. If Shukra is in Gaman, the native will not have a long-living mother, will lament over separation from his own people and will have fear from enemies; if in Agaman, will command abundant wealth, will undertake to visit superior shrines, will be ever enthusiastic and will contract diseases of the hand and foot; if in Sabh, will earn eminence in the king’s court, will be very virtuous, will destroy enemies, be equal to Kuber in wealth, will be charitable, will ride on horses and will be excellent among men; if in Agam, there will be no advent of wealth, but there will be troubles from enemies, separation from children and relatives, diseases and lack of pleasures from the wife. Should Shukra be in Bhojan, the native will be distressed, due to hunger, diseases and many kinds of fear from enemies; if Shukra is in Kanya in Bhojan, the native will be very rich and will be honoured by scholars. If Shukra is in Nritya Lips, the native will be skilful in literature and intelligent, will play musical instruments, like lute, tabla etc., be meritorious and very affluent; if in Kautuk, will be equal to Lord Indra, will attain greatness in the assembly, be learned and will have Lakshmi always dwelling in his abode; if in Nidr, will be interested in serving others, will blame others, be heroic, garrulous and will be wandering all over the earth.
Thus Ends Brihat Parashara Hora-Shastram
By The Great Sage Parasara
Part- 09 (Chapter—41--45)