1-2. Maitreya said. O Venerable Sage! I have been fully enlightened by the auspicious and inauspicious effects, described by you with reference to the Janm Lagn in a female’s horoscope. Now I request you to favour me with knowledge of auspicious and inauspicious effects with reference to the characteristic features of the various parts of a woman’s body. Maharishi Parasara replied. O Brahmin! Now I will tell you what Lord Shiva narrated to Goddess Parvati in this regard.
3-4. A woman, whose soles are even, smooth, soft, well developed, warm and shining in pink colour, without much perspiration, will be enjoying full happiness, befitting her sex. The one, whose soles are without pink colour, hard, dry, coarse, uneven, shaped, like a winnowing basket and bereft of flesh, will suffer misery.
5-6. The woman, who has marks of conch, Swastika, Chakr, lotus, flag, fish, umbrella and a long line, rising upwards in her soles, becomes a queen and enjoys great happiness and comforts. The one, who possesses marks, like those of snake, rat and crow, is bereft of wealth and suffers misery.
7. The girl, whose nails of toes are shining in pink colour, smooth, raised and round, enjoys great happiness and comforts. Blackish and torn nails denotes misery.
8. Raised, full, well developed, smooth and round great toe indicates happiness. The one, which is small, irregular in shape and flat, denotes misery.
9. The woman’s toes, which are soft, thick, round and well developed are considered auspicious. If the toes are long, she will be of loose morals. Thin toes indicate poverty.
10-16. Other effects about the toes are, as under. Short – short life. Short and long and irregular in shape – procurer and guileful. Flat – maid-servant. Spaced more than average – bereft of wealth. Toes, overlapping one over the other – widow and dependent on others. If dust is thrown up, when she walks – unchaste and brings defame to all the three families (her father’s, mother’s and husband’s). If the smallest toe does not touch the ground – she will destroy her husband and marry another; If the middle toe and the one next to it does not touch the ground – widow. First toe (next to great toe) longer than the great toe – she will develop illicit connection with a man before marriage and will be of loose morals.
17. If the back of the feet of a woman is raised, without perspiration, soft and smooth, she will become a queen. If the indications are contrary, she will be poverty-stricken. She will be fond of travelling, if the back part of the feet be veined. Hair on that portion of feet denote, that she will be a maid servant. If the feet be bony, or without flesh, she will have a defective sexual organ.
18. If the heels are even, the woman concerned will have a well formed and desirable sexual organ. If the heels be stout, she will have a defective sexual organ. If the heels be high, she will be unchaste. Long heels indicate misery.
19. Legs (portion below knees). Even, smooth, evenly shaped, round, without hair, good looking and without veins showing up are R??is, that the woman will be a queen.
20. Round, smooth, firm knees are auspicious indications. If the knees be bony, the woman concerned will be of loose moral character. If the knees be loose, she will be poverty-stricken.
21. If the thighs are round, like the trunk of an elephant, close to each other, soft and without hair, the woman concerned will be a queen. If the thighs are flat and hairy, she will be poverty-stricken and a widow.
22-23. Waist. Circumference equal to the width of 24 fingers with well developed hips indicate, that the woman will be fortunate. A waist, which is flat, long, without flesh, caved in, or hairy, forebodes widowhood and misery.
24. Raised, fleshy and widespread hips in a woman are auspicious in effects. If they are contrary, they indicate inauspiciousness.
25-27. Sexual organ. Hidden clitoris, pink-coloured, curved, like the back of a tortoise, soft, hairy, shaped, like the leaf of a Pipal tree and smooth is highly auspicious. If shaped, like the feet of a deer, or opening of an oven with hard hair and with raised clitoris, it indicates evil. If the left side of the sexual organ of a woman is raised, she will beget more female children and, if the right side is raised, more boys. If the organ is shaped, like a conch, she will be barren.
28. Portion below the navel. A soft, spread out and slightly raised Vasti is auspicious. Hairy, veins, showing up and full of lines (folds, or wrinkles) indicates inauspiciousness.
29. A navel deep with right turns is productive of good effects. The navel raised, with left turns and with knots is inauspicious.
30-31. A stomach well spread indicates a well formed sexual organ and many sons. If the stomach of a woman resembles that of a frog, her son will become a king. If a woman has a raised stomach she will be childless. If the stomach is wrinkled, she will become an ascetic. If it has circular folds, she will become a maid-servant.
32. If the portion, covering the ribs, is even, well developed and soft, auspicious effects may be expected. It will be inauspicious, if it is raised, hairy and full of veins.
33. The chest of a woman, which is even and hairless is auspicious. Wide spread and hairy chest is inauspicious.
34-36. The breasts of a woman signify good luck, if they are of equal size, fleshy, round and firm, but close together. They are unlucky, if they are thick in front, are not close together and without flesh. Raised right breast indicates, that she will have sons. Raised left breast indicates, that she will have daughters. If the portion, surrounding the nipples, is round, good-looking and blackish, she will enjoy good luck. Pressed in and unusually small breasts indicate bad luck.
37. Shoulders. Even, well built up and without joints showing up are R??is of good luck. Raised, hairy and without flesh are unlucky.
38. The armpits, if soft, with thin hair, well developed and smooth are auspicious. Those, which are deep, without flesh, perspiring and with veins, showing up are inauspicious.
39-40. Arms, in which the bones do not show up and which are soft jointed, hairless without obvious veins, straight and round are auspicious. Those without flesh, hairy, small, with obvious veins and irregular in shape are inauspicious.
41. If the thumbs of the woman are shaped, like a lotus bud, they are auspicious. If they are without flesh and irregular in shape, they are inauspicious.
42-43. If the palms of the woman are pink-coloured, raised in the middle, with fingers close together (with no holes between them), soft and have very few lines, she enjoys happiness and all comforts. If the palms are full of lines, she will become a widow. If there are no lines, she will be poverty-stricken. If the veins show up in the palms, she will live on alms.
44. If the backs of the hands of a woman are well built, soft and hairless, she will enjoy auspicious effects. It will be otherwise, if the backs of the hands are with veins, showing up, deep and hairy.
45-47. Lines on the palm. A woman enjoys happiness and all comforts, if there is a clearly marked, pink-coloured, circular, smooth, full and deep line (perhaps line of life is meant). If there is mark of a fish, she will be very lucky. She will be wealthy with mark of Swastika. She will be a queen with mark of a lotus. She will be the mother of a king, if she has marks of conch, umbrella and tortoise.
48-50. The woman, who has lines, forming the shapes of a balance, elephant, bull, or horse, becomes the wife of a businessman. The woman, who has lines, forming the shape of a house, or Vajra is lucky and gives birth to a son, who becomes learned in Shastras. The woman, who has lines, forming the shapes of a chariot, a plough, or a yoke, becomes the wife of a farmer. She will become a queen, if she has lines, forming the shape of Chamar, Ankush, trident, sword, mace, Shakti, or trumpet.
51-52. If in the palm of a woman there is a line, which, starting from the root of the thumb goes up to the root of the little finger, she becomes a widow. If there are lines, forming the shape of a crow, a frog, a jackal, a wolf, a scorpion, a snake, a donkey, a camel and a cat, the woman concerned suffers misery.
53-54. If the fingers of a woman are tender with good-looking phalanges, tapering at the end and without hair, they are considered auspicious. If they are very small, without flesh, irregular, widely spaced, with hair and with more than usual phalanges, or without phalanges, they indicate misery.
55. If the nails of the fingers are pink-coloured, raised and shaped well at the top, they are auspicious. Depressed, dirty-looking, or yellow, or white-coloured nails, or nails with spots are inauspicious.
56. If the back of the woman is fleshy and well developed with flesh, it is auspicious. The back with hair, irregular in built and with veins showing up is inauspicious.
57-58. The neck of a woman with three lines (folds), with bones not obvious, round, well developed and tender is auspicious. A thick necked woman becomes a widow. An irregularly built neck indicates, that the woman concerned will become a maid-servant. Flat necked woman will be barren. A woman with a small neck is childless.
59. A straight, well developed, somewhat raised throat is auspicious. One without flesh, with veins obvious, with hair and irregular in built is inauspicious.
60. Pink-coloured, tender and firm chin is auspicious. A broad chin with hair and clefts is unlucky.
61. Raised, firm and round cheeks are auspitious. The ones, which are hard-skinned, depressed and without flesh are indicative of misfortune.
62. If the mouth of a woman is of normal size, firm, round, emitting fragrance, smooth and good-looking, it is indicative of good luck. If otherwise, it will be inauspicious.
63-65. If the lower lip of a woman is red, like a lotus, smooth, divided in the middle and good looking, she becomes a queen. If it be without flesh, coarse, long, dry and blackish, it is indicative of misery and widowhood. If the upper lip of a woman is pink-coloured, smooth and slightly raised in the middle, it is indicative of happiness and good fortune. If otherwise, it will be inauspicious.
66-67. A woman, whose teeth are smooth, milk white, 32 in number and whose upper and lower teeth, though equal in size, are slightly raised, will be lucky. If lower teeth are more in number, are yellow, or black-coloured, fierce looking, widely spaced and double, they are indicative of misfortune.
68-69. If the tongue of a woman is red and soft, she enjoys great happiness and comforts. Caved in the middle and spread out in front indicates misery. White tongue indicates death in water. Dark tongue indicates quarrelsome nature. Thick tongue denotes poverty. Long tongue denotes one, who is omnivorous. Long and broad tongue denotes lunacy.
70-71. Palate red, like lotus, soft and smooth – good luck, white – widowhood, yellow – ascetism, black – barrenness, dry – large family.
72. When a woman laughs, if her cheeks are raised and teeth are not visible, she will be lucky. If it is otherwise, she will not be lucky.
73-74. If the nose of a woman is evenly round and has small nostrils, it is auspicious. If the nose is thick in its front part and flat in the middle, it is inauspicious. If the tip of the nose is red, or shrunken, widowhood is indicated. Flat nose indicates engagement in a menial job. Too small, or too large nose denotes quarrelsome nature.
75-77. Black pupils with cow’s milk like white portion of the eye, large and broad, smooth, with black eyelashes are lucky R??is. Raised eyes show short life. Round eyes denote loose moral character. Honey-coloured eyes indicate good fortune and happiness. The eyes, like those of a pigeon, indicate wickedness. Eyes, like those of an elephant, indicate misery. If the left eye is blind, adulterous tendency will manifest. Blindness of the right eye indicates barrenness.
78. A woman with soft, black, compact eyelashes with thin hair is fortunate. Eyelashes thick, scattered and with tawny-coloured hair indicate misery.
79. If the eyebrows of a woman are round, shaped, like a bow, smooth, black, not joined and with soft hair, she is blessed with happiness and fame.
80. Ears of a woman long with a round turn indicate children and happiness. Small, unevenly shaped, very thin, with veins, showing up, cause her misery.
81-82. The forehead of a woman without veins, showing through, without hair, shaped, like a half-moon, even, with equal to three fingers are R??is of a fortunate woman, blessed with husband and children. R??i of Swastika on the forehead denotes a queen. Very long, highly raised and hairy forehead causes misery.
83. Head of a woman high and round, like that of an elephant, is indicative of happiness. A head, which is spread out, flat, big and uneven, indicates misery.
84-85. The hair of a woman are indicative of good fortune. If they are soft, black, long, thin and yellow, they indicate misfortune. But honey-coloured hair of a fair complexioned woman and black hair of a dark complexioned woman are also considered auspicious. Most of the characteristic features, described in this chapter, apply to men also.
1. Maharishi Parasara said. O Maitreya! Now I will describe to you the effects of moles, marks, spots and signs, found on the body of women and men.
2-3. A mole, spot, or figure, formed by hair on the left side of a woman and right side of a man is auspicious. If there is mole on the chest of a woman, she will be fortunate. A woman, who has a red mark, like a mole etc., on her right breast, begets many children and she is blessed with all kinds of enjoyments and comforts.
4. The woman, who has a red mark (mole) on her left breast, begets only one son.
5. The woman, who has a mole on her right breast, begets many daughters and sons.
6. There will be gain, or acquisition of a kingdom, if there, as is a red mole etc. on the forehead, or in the middle of (between) the eyebrows. The person will enjoy sweetish preparations, if there is such a mark on the cheeks.
7-10. The woman, who has a red mark (mole etc.) on her nose, becomes consort of a king. If the mark be blackish, the woman concerned becomes an adulteress, or widow. All the marks below the navel are auspicious for both men and women. If there be moles etc. on the ears, cheeks, or neck of a man, his first issue will be male and he will enjoy good fortune and happiness. The man, who has moles etc. in the thighs, suffers misery.
11. The woman, who has the sign of trident on her forehead, becomes a queen. Such a mark on the forehead of a man makes him a king.
12. A right-turned circular hair formation on heart, navel, hands, right part of the back and in the portion between sex organ and navel is auspicious. Left-turned formation is inauspicious.
13-14. Such a hair formation on the waist and private parts proves inauspicious. If such a formation be on the stomach, the woman concerned will become a widow. If it be in the center of the back she will become an adulteress. It will be inauspicious, if it be on the neck, forehead, or center of the head.
15. A man with indications of short life will get his longevity prolonged by marrying a woman with auspicious, or lucky marks/symbols.
1-3. Maitreya said. O Venerable Sage! You have acquainted me with effects, experienced by men and women in a number of ways. According to Shastras, the soul of a person does not rest in peace after his death, if he is not blessed with a son. What sin does a person commit to remain without a son? And what are the remedial measures to be adopted by him to get a son? Kindly enlighten me about this.
4. Maharishi Parasara replied. I will now tell you, whatever Lord Shiva told Goddess Parvati in this respect.
5. Goddess Parvati said to Lord Shiva. O my Lord! What is the sin, which causes destruction of children amongst men. Please tell me, what are the Yogas for such an effect and what are the remedial measures to protect the children?
6. Lord Shiva replied: O Devi! You have asked a very relevant question. Now I will tell you the Yogas for loss of children and the requisite remedial measures.
7. A person will be without a son, if Guru, the Lord of Lagn and the Lord of the 5th are all devoid of strength.
8. The same will happen, if S?rya, Mangal, Rahu and ?ani, endowed with strength, be in the 5th and the significator for children, namely Guru and Lord of the 5th etc. be bereft of strength.
9-16. There will be no male issue, due to the curse of a serpent, if at birth Rahu is in the 5th, aspected by Mangal; the Lord of 5th is associated with Rahu and Candr is in the 5th and is aspected by ?ani; the significator for children (Guru) is associated with Rahu, the Lord of the 5th is devoid of strength and the Lord of Lagn is with Mangal; the significator for children is associated with Mangal, Lagn is occupied by Rahu and the Lord of the 5th is in 6th, 8th, or 12th; Budh, as Lord of the 5th, being in the Navams of Mangal, is associated with Mangal and Lagn is occupied by Rahu and Gulika; the 5th is Mesh, or Vrischik and the Lord of the 5th is associated with Rahu, or Budh; the 5th is occupied by S?rya, ?ani, Mangal, Rahu, Budh and Guru and the Lords of the 5th and Lagn are devoid of strength; the Lord of Lagn, or Guru is associated with Rahu and the Lord of the 5th is in conjunction with Mangal.
17-19. Remedial measures should be adopted to obtain protection from the evil effects of the above Yogas. These are getting an idol of Naga (serpent) Raja, made in gold and, after worshipping it in accordance with prescribed procedure, giving in charity a cow, some land, sesame seeds and gold etc. By adopting these measures the Lord of Serpents will be gratified and by his beneficence the person concerned will be blessed with a son and the lineage of his family will be prolonged.
20-30. There will be no male issue, as a result of the curse of the father in the previous birth, if at birth of the native S?rya in his debilitation R??i and in the Navams of ?ani is hemmed in between malefics in the 5th Bhava; S?rya, as Lord of the 5th, posited in a Trikon with a malefic, is hemmed in between malefics and is also aspected by a malefic; Guru occupies the R??i of S?rya, the Lord of the 5th is with S?rya and Lagn and the 5th are occupied by malefics; Lord of Lagn, devoid of strength, is in the 5th and the Lord of the 5th is combust and Lagn and the 5th are occupied by malefics; there is exchange of Bhavas between Lords of the 5th and the 10th and Lagn and the 5th are occupied by malefics; Mangal, as the Lord of the 10th, is associated with the Lord of the 5th and Lagn, the 5th and the 10th are occupied by malefics; Lord of the 10th is in the 6th, 8th, or 12th, Guru is in a malefic R??i and the Lord of Lagn and the 5th are associated with malefics; S?rya, Mangal and ?ani are in Lagn and the 5th and Rahu and Guru are in the 8th and the 12th; S?rya is in the 8th, ?ani in the 5th, the Lord of the 5th is associated with Rahu and Lagn is occupied by a malefic; Lord of 12th is in Lagn, Lord of 8th in 5th and Lord of 10th in 8th; Lord of 6th is in 5th, Lord of 10th in 6th and Guru is associated with Rahu.
31-33. To get deliverance form the curse of the father the remedial measures are performance of Shraddha at Gaya; to feed ten thousand, one thousand, or 100 Brahmins, as one can afford; Kanyadana (to perform the marriage of a girl); giving a cow in charity. By observing these remedial measures, the person concerned becomes free from the curse and the family lineage is prolonged by the birth of sons, grandsons etc.
Note. In this chapter, where the words ‘childlessness’ and ‘issue-lessness’ are used, they should be interpreted to mean want of male issue, because it is the male issue, who by performing the last rites of his father and mother ensures eternal peace to their souls.
34-50. A person will be without a male issue, as a result of curse of the mother, if at birth Candr, as Lord of the 5th is in her debilitation R??i, or is hemmed in between malefics and 4th and 5th are occupied by malefics; ?ani is in 11th, 4th is occupied by malefics and Candr is posited in the 5th in her debilitation R??i; Lord of 5th is in 6th, 8th, or 12th, Lord of Lagn in his debilitation R??i and Candr is associated with malefics; Lord of 5th is in 8th, 6th, or 12th, Candr in a malefic Navams and there are malefics in Lagn and in 5th; Lord of 5th and Candr, associated with ?ani, Rahu and Mangal, are in 5th, or 9th; Mangal, as Lord of 4th is associated with ?ani and Rahu and 5th and Lagn are occupied by S?rya and Candr, respectively; Lords of Lagn and 5th are in 6th, Lord of 4th in 8th and Lagn is occupied by Lord of 8th and 10th; Lagn is occupied by the Lords of 6th and 8th, Lord of 4th is in 12th and Candr and Guru, associated with malefics, are in the 5th; Lagn is hemmed in between malefics, waning Candr is in 7th and 4th and 5th are occupied by Rahu and ?ani, respectively; there is exchange of Bhavas between Lords of 5th and 8th and the Lord of 4th and Candr are in 6th, 8th, or 12th; Kark Lagn is occupied by Mangal and Rahu and Candr and ?ani are in 5th; Mangal, Rahu, S?rya and ?ani are in Lagn, 5th, 8th and 12th, respectively, and the Lords of Lagn and 4th are in 6th, 8th, or 12th; Mangal, Rahu and Guru are in 8th and ?ani and Candr are in 5th. For release from this curse and to beget a male issue the person concerned should take bath in the sea with bridge of rocks between India and Sri Lanka, recite one Lakh Gayatri Mantras, give in charity things, connected with evil Grahas, feed Brahmins and go round a Pipal tree 1008 times. By performing these remedial measures, he will not only beget a son, the lineage of family will also be prolonged.
51-61. A person will be without a male issue, as result of the curse of the brother, if at birth Lord of 3rd with Rahu and Mangal is in 5th and Lords of Lagn and 5th are in 8th; Lagn and 5th are occupied by Mangal and ?ani, respectively, the Lord of 3rd is in 9th and Mangal, the significator for brothers, is in 8th; Guru in his debilitation R??i is in 3rd, ?ani in 5th and Candr and Mangal are in 8th; Lord of Lagn is in 12th, Mangal in 5th and Lord of 5th, associated with a malefic, in 8th; Lagn and the 5th are hemmed in between malefics and the Lord of Lagn and 5th are in 6th, 8th, or 12th; the 3rd is occupied by the Lord of 10th along with a malefic and a benefic is with Mangal in 5th; the 5th in a R??i of Budh is occupied by ?ani and Rahu and Budh and Mangal are in 12th; the 3rd is occupied by the Lord of Lagn, the Lord of 3rd occupies the 5th and Lagn, 3rd and 5th are with malefics; Lord of 3rd is in 8th and Guru is associated with ?ani in 5th; Lord of 8th is in 5th along with the Lord of 3rd and Mangal and ?ani are in 8th.
62-64. The person concerned will, without doubt, get release from the curse, will be blessed with a son and the prolongation of his family lineage will be ensured, if the following remedial measures are adopted. He should observe the Candryana fast after listening to Haribansa Puran. He should plant a sapling of Pipal in front of Saligram on the banks of the Caveri river, or on the Ganga, or Mahanadi and offer prayers to it. He should give 10 cows in charity through his wife. He should give in charity land with mango trees, planted on it.
65-68. A person will be without a male issue, as a result of the curse of the maternal uncle, if at birth the 5th is occupied by Budh, Guru, Mangal and Rahu and ?ani is in Lagn; the 5th is occupied by the Lords of Lagn and of 5th along with ?ani, Mangal and Budh; Lagn is occupied by a combust Lord of 6th, ?ani is in 7th and Lord of Lagn is associated with Budh; Lords of Lagn and 4th are in Lagn and Candr, Budh and Mangal are in 5th.
69-70. To get release from the curse and for being blessed with a son and for ensuring the prolongation of the lineage of the family the following remedial measures are to be adopted. Installation of an idol of Lord Vishnu. Construction of a deep, or ordinary well, dam, or reservoir, or all of them.
71-78. If a person, mad with power and wealth, insults a Brahmin, he remains without a male issue in the next birth. A person will be without a male issue, as a result of the curse of a Brahmin, if at birth Rahu is in Guru’s R??i and Guru in 5th; Lord of 9th is in 5th and Lord of 5th in 8th along with Guru, Mangal and Rahu; Lord of 9th is in his debilitation R??i and Lord of 12th, associated with Rahu, is in 5th; Guru is in his debilitation R??i, Rahu in Lagn, or 5th and Lord of 5th in 6th, 8th, or 12th; Lord of 5th and Guru, associated with malefics, are in 8th, or the Lord of 5th, associated with S?rya and Candr, is in 8th; Guru, being in the Navams of ?ani, is associated with ?ani and Mangal and the Lord of 5th is in 12th; Guru is associated with ?ani in Lagn and Rahu is in 9th, or Rahu is with Guru in 12th. These are Yogas, which reveal the curse of Brahmin in the previous birth.
79-81. To obtain relief from the evil effects of the above Yogas the remedial measures are to observe Candrayana fast and to do penance three times and to give in charity a cow and five gems with gold, after feeding Brahmins, according to one’s means and giving them presents in cash. Then the person will be released from the curse and will be endowed with happiness.
82-92. A person does not beget a male issue, as a result of the curse of the wife, if at birth Lord of Lagn is in 5th, ?ani in the Navams of Lord of 7th and Lord of 5th in 8th; Lord of 7th is in 8th, Lord of 12th in 5th and Guru is associated with a malefic; ?ukr is in 5th, Lord of 7th in 8th and 5th is occupied by a malefic; the 2nd and 5th are occupied by a malefic and Lord of 7th is in 8th; ?ukr is in 9th, Lord of 7th in 8th and Lagn and 5th are occupied by malefics; ?ukr is Lord of 9th, Lord of 5th is in an inimical R??i and Lord of Lagn and 7th and Guru are in 6th, 8th, or 12th; the 5th is Vrishabh, or Tul, occupied by S?rya and Candr and 12th, Lagn and 2nd are occupied by malefics; ?ani and ?ukr are in 7th, Lord of 8th is in 5th and Lagn is occupied by S?rya and Rahu; Mangal occupies 2nd, Guru is in 12th and ?ukr and Rahu are in 5th; Lords of 2nd and 7th are in 8th, Mangal and ?ani occupy 5th and Lagn, respectively, and Guru is associated with a malefic; Rahu is in Lagn, ?ani in 5th, Mangal in 9th and Lords of 5th and 7th are in 8th.
93-94. The person concerned gets release from the curse and is blessed with a son, if he performs the marriage of an unmarried girl, or, if such a girl is not available, a gold idol of the Lakshminarayana, fertile cow, a bed, ornaments and garments to a Brahmin couple.
Notes. According to our view, ‘Kanyadana’ does not mean giving a girl in charity, but helping in the performance of the marriage of an unmarried girl, not his own daughter.
95-105. If the person, whose duty is to do so, does not perform Shraddha of his father, or mother in his previous birth, the departed soul is formed into an evil spirit and he is deprived of a male issue in the next birth. This is revealed by the following Yogas at birth. ?ani and S?rya in 5th, waning Candr in 7th and Rahu and Guru in 12th; ?ani, as Lord of 5th in 8th, Mangal in Lagn and Guru in 8th; Malefics are in Lagn, S?rya in 12th, Mangal, ?ani and Budh are in 5th and the Lord of 5th is in 8th; Rahu is in Lagn, ?ani in 5th and Guru in 8th; ?ukr, Guru and Rahu are in Lagn, associated with Candr and ?ani and the Lord of Lagn are in 8th; Lord of 5th and Guru are in their debilitation R??is, aspected by debilitated Grahas; ?ani is in Lagn, Rahu in 5th, S?rya in 8th and Mangal in 12th; Lord of 7th is in 6th, 8th, or 12th, Candr is in 5th, ?ani and Gulika are in Lagn; Lord of 8th along with ?ani and ?ukr is in 5th and Guru is in his debilitation R??i.
106-108. The person concerned gets release from the curse and is blessed with a son, if he undertakes the following remedial measures. Performance of a Pinda Dana, Rudra Abhisheka, giving in charity a gold idol of Brahma, a cow, a vessel, made of silver and a Neelamani, feeding Brahmins and giving them presents in cash.
109-111. If a person is deprived of a male issue, as a result of malevolence of Grahas at birth, he will be blessed with a son, if he undertakes the following remedial measures. Worshipping Lord Shiva, if the harm is, as a result of the malevolence of Budh and ?ukr; reciting of Santan Gopal Mantra, wearing and worshipping appropriate Yantra and taking suitable medicines, if the childlessness is a result of the malevolence of Guru and Candr; Kanya Dana, if the childlessness is due to malevolence of Rahu; worshipping of Lord Vishnu, if it is due to malevolence of S?rya; Rudriya Japa, if it is due to the malevolence of Mangal and ?ani. Listening with devotion to Haribansh Puran removes all kinds of blemishes and blesses the person concerned with a son.
1. Maitreya said. O Venerable Sage! Please describe for the good of mankind the remedial measures for appeasement of the malevolent Grahas.
2. The Sage replied. I have already described the names and characteristic features and qualities of the Grahas. Joys and sorrows of all the creatures in the world are dependent on these Grahas. Therefore persons desirous of peace, wealth and prosperity, rainfall, good health and longevity should worship the Grahas (by prayers, recitation of Mantras, charity etc.).
3-5. For the purpose of worshipping them the idols of S?rya, Candr, Mangal, Budh, Guru, ?ukr, ?ani, Rahu and Ketu should be made of copper, Sphatika (rock crystal), red sandal wood, gold (both Budh and Guru), silver, iron, glass and bell metal, respectively. Alternatively the sketches of all the above Grahas should be drawn in the colours, belonging to them, on a piece of cloth by sandal etc. and they should be placed in their own directions.
6. Contemplate of S?rya well adorned with two arms, seated on a lotus, with a lotus flower in one hand, red-coloured, like lotus and aboard a chariot of seven horses.
7. Contemplate of Candr white-coloured, dressed in white robes, with two arms, carrying a mace in one hand and a Vara in the other, adorned with white-coloured ornaments and aboard a chariot of ten horses.
8. Contemplate of Mangal with a red necklace, dressed in red-coloured robes, with four arms, carrying Shakti, Shoola, Gada (mace) and Vara and mounted on a lamb.
9. Contemplate of Budh with a yellow-coloured garland, dressed in yellow robes, with four arms, carrying a sword, a shield, a mace and Vara, mounted on a lion.
10. Contemplate of Guru, as yellow complexion and ?ukr of fair complexion, both with four arms, carrying a Danda, Akshasutra, Kamandal and Vara.
11. O Maitreya! Contemplate of ?ani with the lustre, like that of Indraneela, with four arms, carrying Shoola, bow, arrow and Vara, mounted on a donkey.
12. Contemplate of Rahu with a hideous face, with four arms, carrying a sword, a shield, a Shoola and a Vara, blue-coloured and mounted on a lion.
13. There are many Ketus. All of them are of smoky colour, with two arms, carrying a mace and a Vara, with a hideous face and mounted on a donkey.
14. All the idols should be so made, that they are 108 fingers tall by one’s own fingers.
Notes. Such a measurement is taken from the middle finger.
15-16. Dedicate with devotion to the Grah concerned the flowers and garments of the colour, belonging to him, sandal, Deep, Guggul etc., his metal and the grains, dear to him and distribute all these things to Brahmins to appease the Grah.
17-20. The Mantras of all the Grahas and the prescribed number of their recitation are given below. The recitation of Mantras should be done after worshipping the Grahas, as indicated in verses 15-16. Grah Mantra prescribed number: S?rya 7000, Candr 11000, Mangal 11000, Budh 9000, Guru 19000, ?ukr 16000, ?ani 23000, Rahu 18000, Ketu 17000.
21-22. Havan should be performed with Aak, Palash, Khair, Chirchiri, Pipal, Goolar, Shami wood pieces, Doob and Kush, for S?rya, Candr, Mangal, Budh, Guru, ?ukr, ?ani, Rahu and Ketu, respectively, mixed with honey, Gh?, curd, or milk. The number of offerings to the sacred fire is 108, or 28.
23-24. To appease S?rya and the other eight Grahas Brahmins should be fed with (cream) of rice cooked with jaggery, rice cooked in milk, Havishya, paddy cooked in milk, curd and rice, rice with Gh?, rice cooked with powder of sesame seeds, rice cooked with meat, rice cooked with cereals, respectively.
25. To appease S?rya and other Grahas the things to be given in charity are cow with calf, conch, bullock, gold, robes, horse, black cow, weapons made of iron and goat, respectively.
26-27. The Grah, who is the cause of adverse effects to a person at any time, should be handled by worship and appeasing (of the benevolent ones), because Brahma has blessed the Grahas with the boon “Do to the persons, who worship you”. And the development and progress and downfall of the people and the creation and destruction of the universe are all under the administration and authority of the Grahas. Therefore they are most venerable.
1-4. The Venerable Sage said. O Maitreya! Now I will describe to you the circumstances, in which the births are inauspicious in spite of Lagn and the Grahas being well disposed. Although Lagn may be well disposed, births will be inauspicious, if they take place on Amavasya (last day of the Krishna Paksha), on Chaturdasi (14th Tithi), in Krishna Paksha (dark half of the month), in Bhadra Karan, in the Nakshatr of the brother, in the Nakshatras of father and mother, at the time of entry of S?rya in a R??i, the time of Pata, at the time of solar and lunar eclipses, at the time of Vyati Pata, in Gandantas of all the three kinds, in Yamaghant, Tithikshaya, in Dagdha Yog etc. The birth of a son after three daughters and birth of a daughter after three sons and the birth of a freak are inauspicious. But there are remedial measures for obtaining relief from the evil effects of such births, which are being described in the following chapters.
1-9. The Sage Parasara said. O Maitreya! The person, born on Amavasya, is always poverty stricken. It is therefore essential to adopt remedial measures to obtain relief from the evil effects of such births, which are, as follows. Take a Kalash (water vessel) and then put in it fresh leaves of Goolar (wild fig), Vata (banyan), Pipal, mango and Neema (mango) trees and cover it with two pieces of cloth. Then install the Kalash in the South-West direction after reciting … etc. and … etc. Mantras. Then worship the idols of S?rya and Candr, ruling deities of Amavasya, made of gold and silver, mixed with copper, respectively, by recitation of … etc. Mantras for S?rya and … etc. Mantras for Candr 16, or 5 times. Thereafter perform Havan with 108, or 28 oblations of the mixture of prescribed fuels (…) and cooked food (Charu) with recitation of Mantras of S?rya and Candr. Later sprinkle the water on the child, that is born and his parents and offer in charity gold, silver and a black cow together with feeding the Brahmins, according to one’s means. By performing these remedial rites the child born gains freedom and protection from the evil effects of the birth on Amavasya.
1-3. The Sage said. Divide the span of Chaturdashi in 6 parts. The birth in the first part is auspicious. Second part causes destruction, or death of father. Third part causes death of the mother. Fourth part takes away the maternal uncle. Fifth part destroys the entire family (Khula – generation). Sixth part causes loss of wealth, or destruction (death) of the native. Therefore it is essential to take immediate remedial measures to escape these evil effects.
4-5. Have an idol of Lord Shiva, made of one Karsha (equal in weight to the former silver Rupee) of gold, or of weight one can afford. The idol should have a New Moon on the forehead, have a white garland round the neck, have three eyes (one being on the forehead), be dressed in white robes, be seated on a bull, be two-armed and carry Vara and Abhaya.
6-13. Then after invocation with Varun Mantra worship should be performed by chanting … etc. Mantras. Thereafter a Kalash should be placed in the North-East direction with chanting of ‘Imah Mai Varun’, ‘Tan Tva Yami’, ‘Tvan Nai Agni’ Mantras, followed by Japa of … etc. and ‘Bhadra Agni …’ Suktas and the chanting of … Mantra. Then, after sprinkling water over the idol of Lord Shiva (Abhisheka), the nine Grahas should be worshipped. This should be followed by Havan, by using Gh?, powder of sesame seeds, Urda, Sarson and wood pieces of Pipal, Pakar, Palas and Khadir trees. 108, or 28 oblations should be made separately for the nine Grahas. Thereafter, along with chanting of … etc. Mantras, Havan should be performed with sesame seeds for the nine Grahas. Lastly the water of the Kalash should be sprinkled on the native and his parents and the Brahmins should be fed, according to means.
1-2. The Sage said. O Brahmin! Now I am going to describe the remedial measures for relief from the evil effects of birth in Bhadra, Tithi Kshaya, Vyatipata, Paridha, Vajra etc. inauspicious Yogas and Yamaghants etc. The remedial rites should be performed on the day, when the same inauspicious Yog operates again.
3-5. The remedial rites are to be performed in the following order by the parents of the child in the above inauspicious Yogas. Puja of Lord Vishnu and other deities on an auspicious day and auspicious Lagn on the advice of a proficient Jyotishi, burning of Deep with Gh? in a Shiva temple, Abhisheka of Lord Shiva, going round a Pipal tree 108 times prolongs longevity and perform Havan with 108 oblations along with the recital of ‘Vaisneh Raratmachityadhi’ Mantra of Lord Vishnu and feeding Brahmins to the best of one’s means. The observance of these remedial measures will give deliverance to the native from all the evil effects of his inauspicious birth and he will enjoy happiness.
1-7. The Sage Parasara said. O Maitreya! If the birth takes place in the Nakshatras of the brother and the parents, death takes place, without doubt, of the brother and the father, or mother, or they have to undergo death-like suffering. Therefore I am going to describe the remedial measures to be adopted to escape from these evil effects. The remedial rites should be performed in a Muhurta, when Candr and stars are favourable on a day, on which there is no Rikta-Bhadra Dosha. The remedial rites should be performed in the following order. Instal an idol of the Janm Nakshatr on a Kalash in the North-East direction from the fire. Cover it with a red piece of cloth and then warp two pieces of cloth round it. Worship the idol by chanting the Mantras of the Janm Nakshatr. According to one’s Gotra, perform Havan 108 times with the recitation of the same Mantra, facing the fire, with Gh? and other Havan material. Then the priest, performing the Puja, should sprinkle water on the parents and brother (whoever is concerned). Give presents in cash (Dakshena) to the priest and his colleagues, associated with the ceremony, to the best of one’s means and then feed the Brahmins to the best of one’s means.
1-2. The Sage said. O Brahmin! The names of the Sankranti on the seven days of the week, beginning from Sunday, are Ghora, Dhavankshi, Mahodari, Manda, Mandakini, Mishra and Rakshasi. The person, born at the Sankranti (entry of S?rya in a new R??i), is poor and unhappy, but he becomes well-to-do and happy, if remedial measures are undertaken. I am now going to describe the remedial measures to nullify these evil effects.
3-6. The Yagya of the nine Grahas should be performed to obtain relief from the evil effects of the birth at Sankranti. A clean spot in the eastern part of the house should be purified by besmearing with cow dung. Then prepare three separate heaps of the following: 5 Dronas (80 Seers) of paddy (Sadhi), 2½ Dronas (40 Seers) of rice, 1¼ Dronas (20 Seers) of sesame seeds (Til). On these heaps of grains make a figure of lotus with eight leaves (Ashtamdhal) and then decorate them with flowers. After doing this, select and invite a priest, who is well versed in the performance of religious rites and recitation of Mantras.
7-18. The religious rites are then to be performed in the following order. Install Kalashas without any holes on all the three heaps and put in each of them water from holy places, Saptamrattika, Shataushadhi, Panchapallava and Panchagavya. Then wrap the Kalashas with pieces of cloth. Place small earthen pots, wrapped with thin cloth, on the Kalashas. Then install the idol of Sankranti along with the idol of Adhideva and Pratyadhideva. (Here S?rya is Adhideva and Candr Pratyadhideva). Their idols should be placed on either side of the main idols of Sankranti. Two robes may be given, as offering to each of the idols. Perform worship of all the three idols, according to the prescribed procedure. The main idol should be worshipped with the chanting of ‘Trayambakam’, ‘Yajam Hai’ etc., the idol of S?rya with Mantra ‘Ut S?rya’ and the idol of Candr with Mantra ‘Apayayashava’ etc. The worship should be performed with Shodshopchar, or Panchopchar, as may be possible. After touching the main idol, Mrityunjaya Japa should be recited 1008, 108, or 28 times, as may be possible. Make a small platform in the West of the installed Kalashas, kindle fire on it and perform the prescribed rites. Then perform Havan 1008, 108, or 28 times with Samidha, Ghrit (Gh?) and Charu (powder of Til) within one’s means along with chanting of ‘Trayambakam’ etc. Mantra. 8) Again perform Havan, first with the fuel of sesame seeds along with recitation of Mrityunjaya Mantra. After performing another Svistkrita Havan, sprinkle the holy water on the child born and his parents. Lastly feed as many Brahmins, as one can afford. By performing the remedial rites, described above, the evil effects are nullified and the native and his parents enjoy happiness.
1-14. The Sage said. O Brahmin! A person, whose birth takes place at the time of solar, or lunar eclipse, suffers from ailments, distress and poverty and faces danger of death. Therefore I am going to describe for the benefit of the mankind the remedial measures, required to be undertaken to nullify the above evil effects. The remedial rites are to be performed in the following order. The following idols should be got prepared, according to one’s means: in gold an idol of the deity of the Nakshatr, in which the eclipse takes place (regarding deities of Nakshatras, see ‘notes’ of verse 18, Ch. 3, Vol. I); in gold an idol of S?rya, if the birth takes place during solar eclipse; in silver an idol of Candr, if the birth takes place during lunar eclipse; in lead an idol of Rahu. Besmear a clean spot on the ground (in the house) with cow dung, cover it with a new (unused) beautiful piece of cloth and install the three idols on it. Make offerings of the following to the idols: in case of birth during solar eclipse all things dear to S?rya and red-coloured Akshat (Akshata – rice), red sandal, a garland of red-coloured flowers, red clothes etc.; in case of birth during a lunar eclipse all things dear to Candr and white sandal, white flowers, white clothes etc.; for Rahu blackish clothes, blackish flowers etc.; white flowers for the deity of the Nakshatr, in which the eclipse takes place. The worship should be performed, as follows: of S?rya with the chanting of ‘Akrishnim’ etc. Mantra; of Candr with the chanting of ‘Imadeva’ etc. Mantra; of Rahu with Durva (a kind of grass) and with the chanting of ‘Kayanshicatra’ etc. Mantra. Thereafter Havan should be performed, as follows: with the fuel of Aak wood pieces for S?rya; with the fuel of Palas tree wood pieces for Candr; with Durva for Rahu; with Pipal tree wood pieces for the deity of the Nakshatr. Sprinkle the holy water of the Kalash on the child born (and his parents). Offer worshipful regards to the priest, performing the remedial rites and lastly feed as many Brahmins, as possible within one’s means. By performance of the remedial rites in the manner described above, evil effects of the inauspicious birth are wiped and the native enjoys happiness and is blessed with good fortune.
1. The Sage said. O Brahmin! Gandanta is of three kinds, namely of Tithi, Nakshatr and Lagn. Birth, travelling and performance of auspicious functions, like marriage etc., during Gandanta are likely to cause death of the person concerned.
2. O Maitreya! The last 2 Ghatikas of Purna Tithi (5th, 10th, 15th) and the first 2 Ghatikas of Nanda Tithi (1st, 6th, 11th) are known, as Tithi Gandanta.
3. Similarly the last two Ghatikas of Revati and first two Ghatikas of Ashvini, the last two Ghatikas of Aslesha and first two Ghatikas of Magha and the last two Ghatikas of Jyeshtha and first two Ghatikas of Mula are known, as Nakshatr Gandanta.
4. The last half Ghatika of Meen and first half Ghatika of Mesh, the last half Ghatika of Kark and first half Ghatika of Simh, the last half Ghatika of Vrischik and first half Ghatika of Dhanu are known, as Lagn Gandanta.
5. Amongst these Gandantas the last 6 Ghatikas of Jyeshtha and first 8 Ghatikas of Mula are known, as Abhukta Mula.
6-8. Now I will tell you the remedial measures to be adopted to release the child, born during Gandanta, from its evil effects. The father should see the child born only on the morning next to the end of the days of Sutaka, or on any auspicious day after the performance of the remedial measures. The remedial measures are giving a bullock in charity in the case of Tithi Gandanta, giving a cow with calf in charity in the case of Nakshatr Gandanta, giving gold in charity in the case of Lagn Gandanta, performing Abhisheka of the child along with father, if the birth is in the first part of Gandanta and along with mother, if the birth is in the second part of Gandanta.
9-11. Performance of Puja on the holy Kalash of the idol of the deities of Tithi (in case of Tithi Gandanta), Nakshatr (in case of Nakshatr Gandanta) and Lagn (in case of Lagn Gandanta), made of 16 Masas, 8 Masas, or 4 Masas of gold, as may be possible, followed by Havan and Abhisheka, according to procedure already described earlier. At the end as many Brahmins, as may be possible within one’s means, should be fed. These remedial measures will ensure long life, good health and prosperity for the child.
Notes. Unless one is himself fully conversant with the performance of religious rites, the remedies, recommended in this chapter, earlier and later chapters, should be got performed by and under the directions of a learned priest, because the full effects will be derived, if the rites are performed correctly and according to the procedure, prescribed in the religious scriptures on this subject.
1-2. The Sage Parasara said. The ruling deity of Jyeshtha is Indra and the ruling deity of Mula is Rakshasa. As both the deities are inimical to each other, this Gandanta is considered, as the most evil. A boy, or girl, born during the period of Abhukta Mula, should either be abandoned, or the father should not see the face of the child for 8 years. Now I shall describe the remedial measures to obtain deliverence from the evil effects of birth during this extremely inauspicious period.
3-4. In view of the extremely inauspicious effects of birth during Abhukta I shall first describe the remedial measures to obtain relief from Mula. The religious remedial rites should be performed after the 12th day after the birth, the next Janm Nakshatr day, or on an auspicious day, when Candr and the stars are favourable.
5-8. Erect a canopy (Mandap) with four arched gateways, embellished with festoons, on a sacred spot, besmeared with cow dung paste, to the East, or North of the house. Prepare there a pit (Kund), or place there a square vessel of clay, or metal for performing Havan. Then, according to one’s means, prepare, or get prepared an idol of Rakshasa of 16, 8, or 4 Masas of gold, as may be possible within one’s means. The idol should be with a horrible-looking face, black in colour, with two heads, two arms, carrying a sword and a shield and seated on a dead body.
9. In the absence of an idol a piece of gold of the weight, mentioned above, should be used for worship, as gold is dear to all the deities.
10-20. Thereafter the remedial rites should be performed in the following order. Select a learned priest to perform the religious rites, according to the prescribed procedure. Install a Kalash and put in it Panchagavya (five articles, yielded by a cow, namely milk, curd, Gh?, dung and urine), Shataushadhi and water of the holy river (Ganga etc.). Then install the idol of the Rakshasa of Mula, facing West, on an earthen pot (Dhata) with one hundred tiny holes. After placing bamboo leaves on it, perform the worship of the idol by offering it white flowers, sandal and clothes etc. Also perform worship of its Adhideva Indra and Pratyadhideva Jal. Then perform Havan to appease the deities. According to one’s means, 1008, or 108 oblations should be offered in the Havan. After this to obtain deliverence from death Mrityunjaya Mantra etc. should be recited and prayers offered to all the deities for the purpose of Abhisheka. The father, mother and the child should thereafter take bath from the water of the two Kalashas. Then the parents, dressed in white clothes and with white sandal paste, besmeared on their foreheads, should give a cow with calf, as a Dakshina to the chief priest and feed the other priests and Brahmins, according to one’s means. Lastly, after reciting the ‘Yatapapan’ etc. (see verse 19) Mantra, the father, mother and the child should see the reflection of their faces in the (melted) Gh?. By the performance of the remedial rites in the manner described all evil effects of the birth during Abhukta Mula are completely wiped out.
1-5. The Sage said. O Maitreya! Now I will describe to you the remedial measures to be adopted to ensure relief from the evil effects of Jyeshtha Gandanta. The erection of a canopy (Mandhup), installation of Kalash, selection of a priest etc. will be done in the same manner, as has been recommended for the Abhukta Mula in the previous chapter. In this ceremony Indra will be the deity-in-chief, Adhideva will be Agni and the Pratyadhideva will be Rakshasa.
6. Then the remedial rites should be performed in the following order. Install on a Kalash, full of paddy rice, an idol of gold with Indra, seated on Airavat with Vajra Ankusha in his hands. Perform worship of the chief deity Indra along with that of the Adhideva and the Pratyadhideva with the recitation of their appropriate Mantras. Perform Havan, Abhisheka and then feed the Brahmins in accordance with one’s means. In addition to the above, after doing Indrasukta and Mrityunjaya Japas, prayers may be offered to Indra. These measures will wipe out the evil effects of the Gandanta.
7. In case the performance of remedial rites, described above, is beyond the means of any person, he should give a cow in charity. This will also appease the deities and promote relief from the evil effects of the Gandanta. Because the giving of a cow in charity has been considered a superior remedial measure than giving in charity all the lands, belonging to a person.
8-9. According to prescribed remedial measures, 3 cows are to be given in charity in the case of Jyeshtha-Mula and Aslesha-Magha Gandantas, 2 cows in Revati-Ashvini Gandantas and 1 cow in other Gandantas, or in any inauspicious Yog. If cow, or cows are not available, their actual value should be given in cash to a Brahmin.
10. A girl, born in Jyeshtha Nakshatr, destroys (is the cause of death of) the elder brother of her husband and a girl, born in fourth quarter of Vishaka Nakshatr, destroys her husband’s younger brother. Therefore a cow should be given in charity at the time of the marriage of such girls to wipe out the above-mentioned evil effects.
11-13. A boy, or girl, born in the 2nd, 3rd, or 4th quarter of Aslesha Nakshatr, destroys his/her mother-in-law and a boy, or a girl, born in 1st, 2nd, or 3rd quarter of Mula Nakshatr, becomes the destroyer of his/her father-in-law. Therefore suitable measures, as may be possible within one’s means, should be taken at the time of the marriage of such boys and girls. There will be no evil effect, if the husband has no elder brothers.
1-2. The Sage said. O Brahmin! I will now tell you about other kinds of inauspicious births. The birth of a daughter after the birth of three sons, or the birth of a son after the birth of three daughters is ominous for both the maternal and paternal families of such children. Therefore remedial measures, described below, may be taken to get deliverance from these evil effects.
3-9. The rites should be performed on the morning next to the last day of Sutak, or on any other auspicious day in the following order. After selecting a priest and some Brahmins to perform the remedial religious rites, the priest, after paying obeisance to the nine Grahas, should install four Kalashas on a heap of paddy, place the idols of Brahma, Vishnu, Mahesha and Indra, made of gold, on them and perform their worship in the prescribed manner. A Brahmin (an assistant of the priest), after taking bath etc., should recite four Rudra Suktas and the whole of Shanti Sukta. The priest should perform Havan with Samidha, Gh? and sesame seeds 1008, 108, or 28 times with the recitation of the prescribed Mantras of Brahma, Vishnu, Mahesha and Indra. Svistkrata and Purnahuti and Abhisheka of the child with his family should be done and presents in cash should be given to the priest and his assistants, according to one’s means. The Brahmins should be fed. The father and the mother of the child should see their reflections in the Gh?, kept in a bronze vessel. Lastly grains and clothes should be distributed to the poor and the needy. By the performance of the above remedial rites the evil effects are wiped out and the child and his parents etc. enjoy happiness.
1-3. The Sage said. O Brahmin! I will now tell you about inauspicious and unusual deliveries by women, which are ominous for the village, town and the country. These may be of the following kinds. Delivery of a child 2, 3, or 4 months earlier, or later from the approximate due date. Delivery of a child without hands, feet, or any other limbs, without head, or with two heads. Delivery of an animal-shaped being by a woman, or a human-shaped being by an animal.
4-5. Deliveries of these kinds by women, or cows etc. in a house are ominous for all the members of the family, living there. Therefore remedial measures are essential for obtaining relief from their evil effects. The best remedial measure will be to abandon (turn out from the Bhava) such women and animals (cows, mares etc.).
6-9. It is considered inauspicious for a girl to become pregnant, or to deliver a child in her 15th, or 16th year from birth. If a cow delivers, when S?rya is in Simh, or a female buffalo delivers, when S?rya is in Makar, they are disasterous to their owner and the person, who looks after them. Therefore either such cow, or buffalo should be given away to a Brahmin, or suitable remedial measures should be taken to escape from the above-mentioned evil effects. The remedial measures to be adopted are the same, as given in verses 3-9 in Ch. 95.
10. Thus, whenever there is any kind of Aristha, adoption of appropriate remedial measures will ensure long life, happiness and prosperity for the person concerned.
1-4. Maharishi Parasara said. O Brahmin! I have described to you the Jyotish Shastra, as narrated by Lord Brahma to the Sage Narada and by Narada to Shaunaka and other Sages, from whom I received the knowledge of this Shastra. I have narrated the same Jyotish Shastra, which I learnt from them. Do not impart the knowledge of this Shastra to one, who is insignificative, slanders, or calumniates others, nor to one, who is not intelligent, is wicked and unknown to you. Teach this supreme Vedanga Jyotish Shastra only to one, who is gentle and amiable, devoted, truthful, brilliant and well known to you.
5-6. Only that person, who possesses adequate knowledge of time and the positions of Grahas and Nakshatras, can understand this Hora Shastra. Only that person, who has complete knowledge of the Hora Sastra and who is truthful, can make correct favourable, or unfavourable predictions.
7. One, who reads, or listens with attention and devotion to this most excellent Hora Shastra, becomes long-lived and is blessed with increase in his strength, wealth and good reputation.
8-9. Thus was narrated by Mah?rishi Par??ara to Maitreya this novel Hor???stra, containing invaluable and uncommon material from ancient scriptures on Jyotish, for the benefit of the world at large. Afterwards it came into usage on the earth and received reverence from all.