Narapatijayacarya 10: pahmacakram

Om.

Now, the Lotus diagrammatic wheel: / One should draw a diagrammatic wheel in the shape of a lotus, beautiful, with eight petals; / a ninth square in the middle produces the Lotus diagrammatic wheel.

Here, one should place the twenty-seven asterisms beginning with Kṛttikā, three by three in regular order, / from the central square up to the eleventh.

This earth has nine realms, situated in nine divisions; / in whichever realm Saturn is situated, that realm is destroyed.

Bhadrāśva, Kiṃpuruṣa, and likewise Harivarṣa, / and Meru in the southern region: this realm is declared by three.

Ramyaka, Hiraṇmaya, and likewise the Kuru realm, / and Meru from the north: it was declared by three in the Ādiyāmala.

The realm that is Ketumāla by name, and Meru in the west; / and that known among the Bhāratas, situated east of Meru;

and the realms named Ilāvṛta situated at Meru: / these nine realms are proclaimed, and were spoken of in the Ādiyāmala.

Thus ends the Lotus diagrammatic wheel.

Now, the Seven-Island Serpent diagrammatic wheel.

One should draw the diagrammatic wheel beginning with Kṛttikā in the form of a serpent, the Lord of Serpents, / furnished with seven subtle channels; there one should observe the astrological piercing.

In the union of each single subtle channel, Jambūdvīpa and the others are counted / as the seven continents in order; there one should contemplate Saturn.

Jambūdvīpa, Śāka, Kuśa, Krauñca, Śālmala, / Gomeda, and Puṣkaradvīpa are afflicted by the affliction of Saturn.

Thus ends the Seven-Island Serpent diagrammatic wheel. / Now, the Rāhukālānala diagrammatic wheel: / Now therefore I shall expound what has been explained in the Brahmayāmala: / the Rāhukālānala military march produces immediate conviction.

The military march spoken of in the astrological treatises as dependent on planetary conjunctions— / that yields results in auspicious undertakings, but not in war.

Rāhu, by the power of whose shadow the Moon and Sun are obscured: / I shall declare his power in the work of battle.

Some fools say indeed that the planet Rāhu is of no account, / because his lordship is not seen in year, day, or ascendant.

Those who stand in lordship over the year, month, and day / are to be known as rulers; but Rāhu is the king, so it is said in the Yāmala.

The planet Rāhu is celebrated in the Vedas, the Āgamas, and the Purāṇas. / Ignorant of his greatness, a person of little knowledge prattles falsely.

In all evil calamities, in nativities and the like, he is taken into account; / Rāhu produces immediate conviction—how could he be without cause?

He who wanders upon the earth in the form of Time, effecting destruction, / dreadful with his curved fangs, is to be known as Rāhu without doubt.

For fear of being swallowed by whom the planets wander in the path of creation, / I shall proclaim his names in the order of head and tail.

Rāhu, Darkness, the Node, Svarbhānu, Son of Siṃhikā, / Demon-Shadow, Head-Face, Enemy of the Planets, and Tormentor of the Moon;

On the verse 'in the Vedas, Āgamas, and Purāṇas', the meaning is clear.

The tail is regarded as Ketu, Śikhin, the Serpent, Anus, Secret Place, and Bank, / Portent, Poison-Bellied, Smoky-Bodied, and the Last Planet.

Having entered the basis of the asterisms, Rāhu rests in the form of a serpent; / I shall explain his diagram, consisting of the apocalyptic fire of Rāhu.

One should draw a diagram of seven lines, from Kṛttikā onward beginning in the northeast, / twenty-eight lunar mansions with Abhijit, clockwise.

In whichever asterism Rāhu is situated, one should designate that as his face; / in the fifteenth asterism from the face his tail is positioned.

Where Ketus arise numbering one hundred and one, / possessing brilliance equal to a thousand suns, they pervade the entire universe.

The asterisms traversed by Rāhu are thirteen in the fortnight of the living; / exactly thirteen are yet to be traversed, which is declared as the fortnight of the dead.

His face is in the fortnight of the dead, and his anus is in the middle of the body of the living; / in this way Rāhu is to be known as two-limbed by those who have mastered sounds.

When the lord of the night is in the fortnight of the living and the Sun in the fortnight of the dead, / at that time a military march is auspicious; the reverse, however, causes loss.

When the Moon and Sun are conjoined and stationed in the fortnight of the living, / security, victory, and gain arise at the time of a military march, without doubt.

When the Moon and Sun are situated in the fortnight of the dead at that time, / then loss, fear, defeat, and death occur for kings.

When the Moon is stationed in the fortnight of the living, the undertaking becomes nectar-like; / in the fortnight of the dead it should be known as dead, since [all depends on] the strength or weakness of the Moon.

On the verse 'the Sun and Moon', it is easy to understand.

Now, Rāhu of the five limbs: / Now I shall declare the Rāhu diagram according to the division into five limbs: / face, belly, anus, tail, and his cranium is the fifth.

Rāhu, the Node, Darkness, the Disk, Saṃhora, the retrograde planet; / the smoky-tailed, the swallower of planets, the solar limb is called Ketu.

I shall declare the names of the limbs beginning with the face, and also their fruits; / by the wandering of the Moon and the Sun, the Tormentor of the Moon occupies the five-limbed asterisms.

In whichever asterism Rāhu is stationed, I shall speak its names: / Dropped, Shears, Tongue, Moon-Abode, and likewise Face.

The thirteen asterisms already traversed ahead of Rāhu's asterism [are called]: / Belly, Casket, Jīva, Limb of Desire, Stomach, or Heart.

Thus the second limb. / The asterism ahead of the belly, which is the fifteenth from the face: / Anus, Vomited, Secret, Ketu, and Moon-Limb Shears.

Thus the third limb. / The asterisms ahead of the anus asterism, numbering six: / Tail, Solar Limb, Thunderbolt Limb, Back, and Death in order.

The remaining seven asterisms here, located in between the mouth and the tail: / Cranium, Head, Crown, Limb of Rudra, and the circle to be traversed.

Thus the fifth limb. / The Sun rests in a fixed form, and the Moon is of a moving form; / I shall explain in order the five yogas of their individual combinations.

When the Sun is in Rāhu's mouth and the Moon in the limb of desire, / there is victory for the invader and defeat for the defender in battle.

When the Sun is in the limb of the Moon and the Moon has taken resort in the anus, / the advancing invader will conquer in battle, even though half his army suffers destruction.

When the Sun is in the dropped limb and the Moon is in the thunderbolt limb, / both armies suffer destruction, and the defender is somewhat victorious in battle.

When the Sun is in Rāhu's asterism and the Moon in the limb of Rudra in battle, / victory belongs to the defender in warfare; one should predict death for the invader.

When the Sun and Moon are both in the mouth limb of Rāhu, / there is destruction of both armies; due to uncertainty, victory goes to the invader.

When the Sun is in the fortnight of the living and the lord of the night is in the anus, / defeat is indicated for the defender, and wounded victory for the invader.

When the Sun is in the belly and the Moon has entered the thunderbolt, / the defender is effortlessly defeated, and the invader dies in battle.

When the lord of day is in the limb of desire and the maker of night is in the head, / there is victory for the defender, and ruin of the lineage for the invader.

When the Sun is in the casket and the Moon is in the tongue, / the defender suffers defeat, and the invader is somewhat victorious in battle.

When the Sun is in the stomach and the Moon is situated in that very place, / the invader would defeat even the gods, so what to speak of an equal force?

When the Sun is in the lunar limb and the Moon is in the solar limb, / the battle will be equal, but the newly arrived [invader] will be slightly victorious.

When the sharp-rayed [Sun] is in the anus and the cool-rayed [Moon] is in the cranium, / the invader is certainly shattered, while the defender remains without victory.

When the Sun is in the anus asterism and the Moon is in the Rāhu asterism, / when a fierce, great battle takes place, the defender will be somewhat victorious.

When the Sun is in the solar field and the Moon in the field of Rudra, / it brings death to the invader, and victory and gain to the defender.

When the thousand-rayed [Sun] is in the solar limb and the cool-rayed [Moon] is in the tongue, / it grants victory to the invader and indicates defeat for the defender.

When the Sun is in the hexad of the tail and the Moon is in the limb of the living, / the invader conquers there, even if the enemy is equal to Indra.

When the Sun is in Rāhu's back and the hare-marked [Moon] takes resort in the anus, / there will be an equal battle, but the invader will be slightly victorious.

Where the Sun and Moon are both present in the thunderbolt limb, / the slaughter of both armies certainly occurs there.

When the lord of day is in the limb of Rudra and the Moon goes to Rāhu's tongue limb, / victory belongs to the defender, and defeat falls upon the invader.

When the Sun is in the cranium and the Moon is in the casket, / the enemy is conquered effortlessly by the invader, not otherwise.

When the day-lord is positioned in the head and the night-lord in the anus, / the attacker is victorious in battle and the defender suffers defeat.

When the sun is situated in Rāhu's head and the night-maker in the Sun's region, / a dreadful conflict arises between the two kings.

When the day-lord and night-maker are both situated together in the head, / both armies then swiftly go to the abode of Yama.

Thus ends the five-limbed Rāhu-kālānala.
Now the six-limbed Rāhu.
Now I declare the diagram of Rāhu according to its sixfold limb divisions: / the mouth, the heart, the belly, the anus, the tail, and also the head.

One [mansion] in the mouth, seven in the heart, and six mansions likewise in the belly; / one mansion belongs to its anus, six in the tail, and seven in the head.

I shall also explain the names of the limbs beginning with the mouth, as well as their results, / in successive order through the movements of the Moon and the Sun.

The mansion in which Rāhu is positioned is proclaimed as its mansion: / "Swallowed," "Scissors," "Tongue," "Vajra-limb," and likewise "Mouth."

The seven lunar mansions that are connected ahead of Rāhu's mansion / are designated as "Cover"; they are considered the "Desire-limb" and "Heart."

The constellations situated ahead of the heart, numbering six, / are designated as "Desire-limb," "Belly," "Life," and "Cover-belly."

One lunar mansion ahead of the belly, clearly the fifteenth from the mouth, / is "Anus," "Spewed," "Secret," "Ketu," and "Sun-Moon Scissors."

The mansions ahead of the anus-mansion, numbering six, / are "Tail," "Sun-limb," "Vajra-limb"; and on the back is "Death."

The remaining seven mansions here, situated between the mouth and the tail, / are "Skull," "Head," "Crown," "Rudra-limb," and "Enjoyment-circle." / Thus the names of the six limbs are to be known by the wise.

The sun is established as stationary, while the moon is mobile in nature. / I shall declare in order the sextet of combinations for each one of the limbs.

When the sun is in Rāhu's mouth and the moon is in the heart, / there is victory for the attacker and rout in battle for the defender.

When the sun is in the mouth-limb and the moon in the belly in battle, / the advancing attacker conquers in the fight with ease, there is no doubt here.

When the sun is in the swallowed limb and the moon is situated in the Ketu-limb, / the defender meets with rout, while the wounded attacker wins.

When the sun is in Rāhu's mansion and the moon is in the tail-limb, / one should predict victory in battle for the defender and death for the attacker.

When the sun is in Rāhu's tongue and the moon is in the Rudra-limb, / an eddying confusion of forces will occur among both armies.

When the sun is in Rāhu's mansion and the moon is situated right there, / no one achieves victory, and destruction befalls both armies.

Thus ends the sextet of combinations beginning with the mouth.

[The phrase] "established as stationary" [means this]: For the limbs beginning with the mouth, for each one of them individually, a sextet of combinations arises in sequence.

In this manner there are thirty-six combinations. There, the sun is stationary and the moon is mobile. Such is the meaning: the sun, being stationary, stays in only one limb, while the moon wanders through the remaining limbs. Thus, in each limb there are six combinations. The phrase "in Rāhu's mouth" is self-evident.

When the day-lord is in the heart and the night-maker is in the belly, / death is ordained for the defender, and the attacker wins without a wound.

When the sun is in the heart and the moon takes refuge in the anus, / the attacker wins with ease, and the defender dies in battle.

When the day-lord is in the desire-limb and the moon is in the sextet of the tail, / victory belongs to the defender and defeat to the attacker.

When the sun is in the cover and the moon is in the Rudra-limb, / the attacker suffers a rout, and the defender is slightly victorious in battle.

When the day-lord is in the desire-limb and the moon is in Rāhu's mouth, / the defender is victorious in combat; one should predict rout for the attacker.

When both the Moon and the Sun are located together in the heart-limb, / the attacker would conquer even the demons, how much more a human force!

Thus ends the sextet of combinations beginning with the heart.
When the day-lord is in the belly and the night-lord is in the anus, / there will be an even fight, with the attacker slightly victorious in battle.

When the sun is in the cover and the moon is in the tail, / there is rout for the attacker and the defender wins at that time, without doubt.

When the thousand-rayed [Sun] is in the desire-limb and the night-maker is in the head, / the marcher suffers rout, and the inhabitant of the place wins in battle.

When the sun is in the belly and the night-lord goes to Rāhu's mouth, / the advancing attacker is destroyed and the defender wins, not otherwise.

When the sun is in Rāhu's belly and the lord of stars is in the heart, / one should predict victory for the attacker in battle without exertion.

When the Moon and the Sun are positioned together in the belly-limb, / peace will then occur between both armies, there is no doubt.

Thus ends the sextet of combinations beginning with the belly.
When the sun is in Ketu's mansion and the moon is in the tail-limb, / the attacker is routed and the defender wins; [so] it is spoken in the Brahmayāmala.

When the anus is joined by the sharp-rayed [Sun] and the night-maker is in the skull, / the attacker is broken there and the defender wins, not otherwise.

When the sun is in the anus-mansion and the moon is in Rāhu's mansion, / a great and terrible battle will occur, and the defender will be slightly victorious in combat.

When the sun is in the spewed mansion and the moon is in the cover, / then there is victory for the attacker; one should predict a rout for the defender.

When the sun is in the secret limb and the lord of Rohiṇī is in the belly, / the marcher, having chastised the enemy's army, returns to his own abode.

Where the day-maker is in the secret [limb] and the night-maker is right there, / there will be an equal fight, with victory tilting slightly to the invading newcomer.

Thus ends the sextet of combinations beginning with the anus.
When the thousand-rayed [Sun] is in the sun-limb and the cool-rayed [Moon] is in the tongue, / one should know there is victory for the defender and defeat for the attacker.

When the sun is in the tail-region and the moon in the Rudra-region, / death comes to the attacker, and victory and gain to the defender.

When the sun is in the tail-sextet and the moon is in the desire-limb, / the attacker is victorious there, even against an enemy equal to Indra.

When the ray-garlanded [Sun] is in the vajra and the nectar-maker is in the belly, / the attacker, having conquered, seizes all the enemy's wealth on the battlefield.

When the sun is in Rāhu's tail and the deer-marked [Moon] takes refuge in the anus, / the fight there will be equal, with the attacker becoming slightly victorious.

When the Sun and the Moon are stationed together in the vajra limb, / there occurs a mixed slaughter of both armies.

Thus ends the sextet of the vajra limbs.
When the lord of day is in the Rudra limb and the Moon is in the Rudra-tongue limb, / the defending [king] attains victory there, and the advancing [king] suffers defeat.

When the Sun resides in the head of Rāhu and the Moon is stationed in the heart, / without a fight the marching [king] seizes the tributary wealth of the enemy.

When the Sun occupies the skull and the Moon resides in the sam-casket, / the enemy is vanquished by the advancing [king]; one should predict defeat for the defending [king].

When the Sun resides in the skull and the lord of mansions [the Moon] resides in the anus, / victory in battle belongs to the advancing [king], but defeat to the defending [king].

When the Sun is stationed in the head of Rāhu and the night-maker [the Moon] is in the region of the tail, / a terrible mutual conflict and dreadful battle takes place.

When the lord of day is in Rāhu's Rudra limb and the Moon is situated in that very place, / one should predict the destruction of the treasury and realm, and death for the marching [king].

Thus ends the sextet of yogas beginning with the skull.
And beginning with the heart and ending with the tongue in order, / I shall proclaim ten limbs within the Rāhu diagrammatic wheel:

The blossoming, the fruiting, the barren, the swift, the anus, / the rājasa, the tāmasa, the aged, the dead, and the tongue, in succession.

In the blossoming there are three; four in the fruiting; three in the barren; / three asterisms in the swift; and likewise three in the tāmasa;

Three asterisms in the rājasa; and likewise three in the tāmasa; / four in the aged; three in the dead; and likewise one in the mouth.

The three blossoming asterisms bring safety and gain; / the enemy will be broken in battle, and the military march brings gain within a month.

Then the four asterisms bear fruit within one lunar fortnight; / the marching [king] surely acquires elephants, horses, wealth, and territory.

In the three asterisms called barren, after six months for the marching [king], / the marching [king] certainly attains peace, service, and land.

By the three swift asterisms, fruit is attained in one year; / and the marching [king] surely plunders the cattle-wealth of the enemy host.

In the asterism of the anus, he certainly attains victory, royal fortune, / and a woman endowed with beauty and youth, of the Padminī class and sweet-spoken.

There is an increase of conflict, and likewise defeat in battle, / and the affliction of disease lasts for a year through the three asterisms called rājasa.

Possessions such as elephants, horses, sons, friends, territory, and treasury / are destroyed within six months for the marching [king] in the tāmasa triad.

In the fierce foursome beyond the tāmasa, the asterisms named aged / are declared to bring total destruction within a single month, without a doubt.

Then the three death asterisms bring about the death of kings; / loss of wealth and battle are recorded as the result within a single lunar fortnight.

Rout in battle, great terror, loss of wealth, destruction of the lineage, / and immediate death the marching [king] obtains in the Rāhu diagrammatic wheel, most certainly.

Thus ends the auspicious and inauspicious results of the ten-limbed Rāhukālānala [cakra].
At the time of battle, when quickly the Moon and the Sun of that moment [must be calculated]:

The desired nāḍīs multiplied by the asterisms [twenty-seven] and divided by sixty, with the remainder / added to what has been traversed by the Moon from Aśvinī onwards, gives the Moon of that moment.

Like the Moon, one should determine the Sun located in an asterism at the desired time, / because during day and night the two wander through the circle of asterisms.

The good and bad results of the Moon and the Sun have been declared by me in the fixed diagrammatic wheel; / in another diagrammatic wheel as well, one should state the result in this very manner.

In all auspicious works, especially at the time of a military march, / the Moon is to be known as auspicious at all times in the heart, the anus, and the belly.

When the Moon is in the mouth, the tail, the skull, or in the mouth of Rāhu, / imprisonment, loss, and death occur in all undertakings.

When the Moon is in the anus or the casket, the couple rejoices in marriage; / poverty, hostility, and widowhood occur [when it is] in the mouth, the tail, and the skull.

At the time of query, the Moon is auspicious in a blossoming or fruiting asterism; / in a barren or swift [asterism] it is middling; death [occurs] when the Moon is in the remaining limbs.

Above is said to be the celestial diagrammatic wheel, and below, the terrestrial; / through the conjunction of both, the Rāhukālānala is understood.

Not out of greed, nor out of fear, nor out of affection, nor for the sake of transactions should it be given; / this Kālānala diagrammatic wheel must be concealed with great effort.

To a disciple who has stayed for a long time, having tested him well again and again, / this [diagrammatic wheel] consisting of Rāhukālānala should be given.

Thus ends the Rāhukālānala diagrammatic wheel in the Svarodaya of the illustrious Narapatijayacaryā.

He explains what should be done when an auspicious pakṣa, etc., for Jupiter is not obtained during a military march:

On "at the time of battle" (yuddhakāle): at the time of battle, meaning when the moment is at hand, if the military expedition conjunction is not swiftly obtained, then the Moon and Sun of that time are to be generated quickly. On "the desired channels" (iṣṭanāḍya): in whichever lunar mansion the Sun and Moon are to be determined at that time, having begun from that lunar mansion up to the desired daṇḍa, however many daṇḍas there are, those are the desired nāḍīs; they are to be multiplied by the asterisms, twenty-seven; there, when there is a quotient and remainder upon dividing by sixty, the quotient and remainder that result from division by sixty—there, with the lunar mansion previously traversed by the Moon beginning with Aśvinī, meaning joined with that number, the Moon situated in the lunar mansion of that time becomes the Moon of that moment. When it is greater than twenty-seven, it should be reduced by twenty-seven. On "he should calculate the Sun like the Moon" (candravatsādhayedarkam): just as the instantaneous Moon was determined, so too the instantaneous Sun must be determined. By this method, the Sun and Moon wander, revolving in the circle of the zodiac, the diagrammatic wheel of the twelve signs. The Moon traverses one lunar mansion consisting of sixty daṇḍas in a day and night, whereas the Sun [traverses one in sixty daṇḍas] increased by twelve [days]. To know the traversed daṇḍas, palas, etc., of the Sun's lunar mansion, Nāgeśvara [states]: "The nāḍīs called desired, from entry into the lunar mansion, multiplied by sixty, divided by the ghaṭikās elapsed from entry into the asterism until departure: whatever resulting daṇḍas and so forth there are, multiplied by the asterisms and divided by sixty, added to the traversed lunar mansions beginning with Aśvinī, is the instantaneous Sun." The meaning of this is: from entry into the asterism, beginning from the Sun's moment of entry into the lunar mansion up to the desired [moment], however many daṇḍas there are, those are the desired nāḍīs to be set down on one side. From entry into the asterism, beginning from the Sun's entry into the lunar mansion up to the daṇḍa in which occurs departure from that lunar mansion, the daṇḍas up to that are the ghaṭīs of departure, to be set down on the other side. Then, having multiplied the desired nāḍīs by sixty, one should divide by the departure ghaṭīs. The quotient is daṇḍas; having multiplied the remainder by sixty, one should divide again; the quotient is palas. Thus are the traversed daṇḍas and palas of the Sun's lunar mansion. Having multiplied them by twenty-seven as for the Moon, one should divide by sixty. The quotient is the traversed lunar mansion, the remainder is the current lunar mansion. Then, having added the number of the preceding lunar mansion among the lunar mansions traversed beginning with Aśvinī to the quotient traversed lunar mansion, if it is greater than twenty-seven, when reduced by twenty-seven, the remainder from Aśvinī onwards becomes the traversed lunar mansion. For other planets also, it should be known by this method. On "in the fixed diagrammatic wheel" (sthiracakre): just as in the fixed diagrammatic wheel, such as the two-limbed, by me

the result was previously stated, so wherever the mobile diagrammatic wheel is used, in the two-limbed, six-limbed, and ten-limbed, one should declare the result by this very instantaneous method. On whichever limb the instantaneous Moon and Sun fall, the result occurs there according to the sequence previously stated. The rest is clear.

Now, the Sūryakālānala [diagram]: / Three trident-tipped [lines] extending upward and three positioned horizontally; / two channels stand in each corner, and likewise a pair of horns by one [line].

In the middle, beneath the shaft of the trident, the circle of asterisms beginning with the Sun's asterism / along with Abhijit is always to be assigned in a clockwise direction.

Where the name asterism stands, there the auspicious and inauspicious is to be known: / By the three lunar mansions that have gone downward, there is agitation, slaying, and captivity.

In the eight corners there is victory and gain, and likewise in the six of the belly; / in the pair of horns disease and rout; clearly, death in the three trident [points].

Counted from the Sun's asterism, in the three, four, five, six, seven, eight, and nine / asterisms passed and to be traversed, there is gain and victory; in the remainder, disease and death.

In marriage, conflict, battle, for one afflicted with illness, and likewise on an expedition, / the Sūryakālānala diagram is to be examined with effort.

In illness the asterism of Mars [is inscribed], but the day asterism in battle; / on a march Kṛttikā is inscribed, and elsewhere the Sun is placed.

Thus ends the Sūryakālānala diagram. / Then one should draw the Candrakālānala diagram in the shape of the sky [i.e., a circle]; / in the four directions one should make tridents separated from the middle.

Beginning with the day asterism, it is written placed in the middle of the eastern trident, / on the trident outside, in the middle, in the middle, and outside on the trident.

Where the name asterism stands, there the auspicious and inauspicious is to be known: / On the trident, outside the diagram, and likewise in the middle of the diagram.

On the tridents there will be death; [the result is] middling in the outer eight; / gain, well-being, victory, and wisdom are in the womb of the Moon, without a doubt.

On the tridents there will be death; [the result is] middling in the outer eight; / gain, well-being, victory, and wisdom are in the womb of the Moon, without a doubt.

One must diligently avoid the first eight, the third, and the fifth; / and the twenty-second asterism here is of the nature of death, without a doubt.

In the Candrakālānala, at the time, two [asterisms] from the day asterism, three from the seventh, / and a triplet from the fourteenth, and three from the twenty-first:

Gain and non-gain, happiness and sorrow, and indeed defeat; / [such is] the knowledge devoid of doubt in the Candrakālānala diagram.

In the Moon's eight, victory and gain are considered to be in the middle eight winnowing baskets; / in Rāhu's eight there will be disease; death in Ketu's four.

Thus ends the Candrakālānala. / Now the Ghorakālānala: / Having drawn a diagram of seven lines, beginning from the Moon's asterism / in groups of three asterisms, the planets beginning with the Sun [are placed].

In whichever limb the name asterism, day asterism, etc., occur, / I shall proclaim the fruit thereof for each one in due order:

By the Sun, grief and burning pain; the Moon bestows well-being and gain; / the son of the Earth causes death; under Mercury wisdom arises;

Under Jupiter, gain; under Venus, auspiciousness; under the son of the Sun, great fear; / by Rāhu, injury and downfall; under Ketu, death without a doubt.

In expeditions, births, marriages, in battle or even in conflict, / having examined the Ghorakālānala diagram, one should undertake an action.

Thus ends the Ghorakālānala.

Now, the Saptaśalākā diagram:

The wise man should draw lines seven in number, going horizontally and vertically; / the asterisms beginning with Kṛttikā, along with Abhijit, [are inscribed] here in order.

An asterism traversed, passed over, or to be traversed, pierced by a malefic planet, / is to be avoided with effort in auspicious and inauspicious undertakings.

The country, village, town, army, man, or woman / whose name asterism is pierced by a malefic planet perishes.

Thus ends the Saptaśalākā diagram. / Now the Pañcaśalākā: / Five [lines] going horizontally and vertically, and two lines going in the corners; / starting from the line-end in the northeast corner, the wise man should write [the asterisms] beginning with Kṛttikā.

There is a piercing between Viśākhā and Kṛttikā; of Bharaṇī and Anurādhā; / of Dhaniṣṭhā and Āśleṣā; and likewise of Maghā and Śravaṇa.

An asterism pierced by malefic or benefic planets should be avoided in marriage; / [piercing] by Vyatīpāta is exceedingly terrible, and likewise one pierced by Rāhu.

Thus ends the Pañcaśalākā diagram. / Now the Vakracandra diagram: / A diagram resembling a crescent moon, provided with three tridents; / twelve asterisms are in the middle here, six at the back, and nine on the trident.

Beginning with the asterism of the Moon situated in the center of the middle trident, / one should count around the diagram clockwise up to the warrior's name asterism.

At the horn there is death; in the middle, victory; at the back, rout in great battle; / especially in fourfold warfare, under Venus, in Scorpio, and in single combat.

Thus ends the Vakracandra diagram in the Svarodaya. / Now the Caturaṅgasūrya diagram: / Three lines with trident tips, accompanied by six horizontal lines, / going to each corner there, beginning with the Sun's asterism at the center and so forth.

In the lower triad there will be death; by the four situated in the corners, good fortune; / the twelve in the middle are declared [middling]; nine asterisms cause rout.