Narapatijayacarya 10.1

the third-fifth piercing is explained. In this manner, the fourth aṃśa of Aries has a piercing with the sixth aṃśa of Leo; this is the third-eleventh piercing. As for "in the fifth with the fifth zodiacal sign": just as the fifth aṃśa of Aries is Leo, so the fifth of Leo is also Leo; their piercing is a self-piercing. In this manner, by the sixth aṃśa and so on of the Aries sign, there is a piercing in reverse order with the fourth and so on of the Leo sign; even when this is done, the sign-piercing, a fifth-to-fifth piercing, is accomplished. This alone is the navāṃśa piercing; this alone is the decan piercing. For, it is well known that in one zodiacal sign there are three decans and nine navāṃśas. Therefore, in one decan there are three navāṃśas. For example, in the Aries sign, the first decan consists of the first, second, and third aṃśas; therefore, the seventh, eighth, and ninth navāṃśas of the fifth sign, Leo, are the third decan; between these two, in the piercing of the first with the ninth, and likewise the second in the direct opposition [seventh]: the first and third decans mutually pierce each other, and thus the decan piercing is accomplished. The rest is clear.

The first [pierces] the fifteenth mutually between the fifth and the preceding [signs]; / the third [pierces] the twenty-third of the ninth and the first signs;

and the second and nineteenth decans [pierce each other] in the direct opposition [seventh]. / This decan-binding piercing is taught in the primary yāmala.

The decan piercing consists of thirty-six [decans] through one hundred and eight letters; / it is to be understood through the Moon's piercing: the thief's name becomes clear.

The mind of a king regarding women, beds, and seats; his conditions such as sleep regarding tastes and food; / whether eunuch, woman, or man in assault; regarding a thief, a lost object, and a thought;

the name of a mute person, of an object held in the fist, of what resides in the heart, of the triad of mineral, plant, and animal origins, / the names of absent monarchs, and also of seal-inscriptions:

kings declare the name through the increase of decans as consisting of three, five, or seven syllables in an odd zodiacal sign; / in a sign other than that [even], the syllables of the name are two, four, or six; indeed, in a dual sign there are two names.

"The first with the fifteenth..." has been explained previously. Likewise, when the first, second, and third decans of the Sagittarius sign are pierced by the seventh, eighth, and ninth navāṃśas of Aries, then too the meaning that the first and third decans mutually pierce each other is accomplished. This is the procedure in the decan-binding piercing. There are twelve decans for four signs. In each decan there are three, thus there are thirty-six syllables. And these, having been made four by four with the navāṃśa phonemes, are assigned to the four quarters beginning with Aśvinī; they are given in the spreading diagrammatic wheels on page 156, and should be seen right there. By means of those phonemes one should determine the name of thieves; the rest is clear.

When in vargottama or in its own navāṃśa sign, the phoneme is doubled by the lord of the navāṃśa; / when situated retrograde or exalted, it is tripled; for a planet multiplied threefold, it repeatedly attains two- or three-fold status.

When the lord of the navāṃśa is situated in debilitation or combustion, they say there is a loss, even if a phoneme is obtained; / through the initial phonemes of the name obtained in regular sequence by three (3), five (5), seven (7), two (2), four (4), and six (6):

there are two syllables when an even or movable aṃśaka rises; three syllables when situated in an odd zodiacal sign; / and in a fixed [sign], its name consists of four syllables; with certainty, in an uneven [sign] it consists of six syllables.

The phonemes are to be arranged in order into the first, second, third, and fourth parts,
as obtained by the astrologers in the name from the ascendant, the fourth house, the setting sign, and the midheaven.

Regarding '[in] vargottama' and so forth: In one's own navāṃśa, in one's own sign, and in vargottama, whatever navāṃśa phonemes are obtained by the navāṃśa lord, those phonemes are to be doubled. As when the Moon is in the first navāṃśa of Aries, by that Moon the phoneme of the final navāṃśa of Leo is pierced. By this very [factor] the last three phonemes of Sagittarius are pierced; thus, which phonemes are obtained through the piercing? If Mars has the characteristic of being in vargottama and so forth in whatever zodiacal sign, then a double 'k' sound is obtained. In this manner it should be known from Jupiter, and then also from Mercury. The rest is clear. If the Moon is in the decanate-navāṃśa of odd zodiacal signs, then by the increase of decanates the number of letters in the name is determined. That is to say, if the Moon is in the decanate-navāṃśa of odd [signs] such as Aries, Gemini, Leo, and so forth, then the name consists of three, five, or seven syllables. Likewise, as for the increase of decanates, if the Moon is in the decanate-navāṃśa of an even zodiacal sign, then in the first decanate it is a two-syllable name, in the second decanate a four-syllable name, and in the third a six-syllable name. In a dual [sign], on the subject of two names: when the Moon is in the decanate-navāṃśa of a dual sign, there are two names of a thief. In an even dual [sign], there are two names. Just as in an odd dual [sign] it is with odd syllables alone—meaning that in an odd zodiacal sign, in the first decanate there are two names of three syllables. Thus in an even zodiacal sign, in the first decanate there are two syllables, in the second four syllables, and likewise

in the third decanate, two names of six syllables. This is the procedure. Regarding 'in the first' and so forth: the first phoneme that is obtained from the ascendant, that is, the ascendant at the time of inquiry, that phoneme is to be placed first in the name. That which is obtained from the fourth [house], from the fourth astrological house, is to be placed in the second position; that which is obtained from the seventh is to be placed in the third position; likewise, that which is obtained from the tenth house is to be placed in the fourth [position]. According to the custom of the country, one may employ doubled or tripled phonemes in the names.

When the Moon is situated in a sign belonging to a malefic, one should know that a thief is possible;
when there is no piercing, or when there is a benefic piercing, the lost article is free from theft.

As many malefic planets as are stationed in the piercing of the Moon,
so many thieves should be known, and their accomplices [determined] by the intermediate syllables.

The appearance of the thief is produced according to the appearance of the decanate;
they are to be known as emaciated, medium, or having thick necks according to the sequence of the decanates.

One should write the phonemes by the method of lines, one hundred and eight in number;
the piercing will have the form of a serpent; through it, one should deduce the names.

The property is in the rising and setting [signs], the thief's name in the nether realm [the fourth house],
and the location of the wealth in the tenth house: thus there will be three names.

From the division of the class [is determined] the measure of ground: eight cubits, a nivartana,
half a krośa, as well as a krośa, two krośas, a yojana, and so forth.

A daṇḍa, a day, a fortnight, a month, a season, six months, a year, when benefics predominate;
when the Moon is situated in the phoneme of a class, the phonemes are by the sequence of every other one;
this knowledge is stated by the supreme book through the Moon at that moment.

All of this has been fully explained by me, clearly setting forth the planetary states and the like,
by which knowledge all things attain truth on the face of the earth;
this knowledge born of the Moon at that moment has been spoken for the benefit of the people.

Thus ends the first chapter in the Tumburāvarta.
Regarding "situated in a sign belonging to a malefic": When the Moon is in any syllable of a sign, decanate, or navāṃśa, and falls into a malefic planet's piercing, the article has been taken by a thief. When there is no piercing, meaning devoid of malefic planet piercing, or when there is benefic piercing, even if the Moon is situated in a benefic syllable, it has not been taken by a thief; but when the Moon is in a malefic's sign, situated in its phoneme and pierced by a malefic, the lost article should be known as free from theft. Regarding "as many": The accomplices of the thief are as many as the malefic syllables situated between the Moon and the malefic planet. Regarding "appearance": Whatever is the appearance of that decanate in whose decanate and navāṃśa the Moon is situated, that very appearance is to be known for the thief. If the Moon is situated in a single movable navāṃśa, then the phonemes equal to the Moon's navāṃśa are to be taken for four signs. For instance, the Moon is in the first division of Aries; by virtue of that, the phonemes of the four movable signs Aries, Cancer, Libra, and Capricorn occur; there, the phonemes of the first navāṃśas are 'ka' in Aries, 'pa' in Cancer, 'ca' in Libra, and 'ya' in Capricorn. These four phonemes are in the movable signs. So also in all four fixed signs; in the four dual signs as well, there is doubling as before. "By the method of lines" has been explained previously. Regarding "in the rising and setting": The movable and other signs are situated in the four kendras. There, however many navāṃśa-phonemes are pierced and obtained in the piercing of the Moon of the rising and setting signs, by those phonemes one should deduce the name of the article. By the phonemes of the navāṃśa of the fourth sign, one should deduce the thief's name. By the phonemes of the navāṃśa of the tenth sign, one should deduce the name of the place of the article, meaning it is kept in that place. Now he states the measure under the lost article: "from the division of the class" etc. Now he states the time for recovering the article: "a daṇḍa" etc. The Moon is situated in the phoneme of whichever class; the time of that class is the time to be declared for recovering the article. An article known through a phoneme of a malefic class was stolen by a thief: thereby, by the a-class a day, by the ka-class a fortnight, by the ca-class a month, by the ṭa-class a season, by the pa-class a solstitial half-year, by the ya-class years. Thereby, when the Moon is conjoined with or aspected by a benefic planet, recovery occurs; when conjoined with or aspected by a malefic planet, recovery does not occur. Here too, from the predominance of malefic planetary strength, it is not to be recovered; from the predominance of benefic strength, it is to be recovered. The rest is clear.

The asterisms traversed by the Moon beginning with Aśvinī multiplied by sixty,
combined with its traversed nāḍīs, multiplied by two, with nine added, [and divided] threefold,
the traversed degrees and so forth of the Moon of the day are produced for the desired time.

The traversed degrees and so forth of the Moon of the day are produced for the desired time.
One should add thereto the desired nāḍīs from sunrise multiplied by six;
the signs and so forth obtained by dividing by thirty degrees is the Moon produced for that time.

Like the Moon, one should determine all planets at that specific time,
[calculating] their zodiacal sign, lunar mansion, decan, and navāṃśa for that moment.

Regarding "the lunar mansions traversed by the Moon from Aśvinī, etc.": at the desired time, however many lunar mansions have been traversed by the Moon from Aśvinī, their number is multiplied by sixty. "Joined with the subtle channels traversed by itself": one should add the elapsed ghaṭikās of the current lunar mansion up to the desired ghaṭī, that is, the bhayāta; the resulting sum is doubled and divided by nine, and the result should be taken threefold; this gives the traversed degrees and so forth of the Moon at that time, calculated for the desired moment. As for "the desired subtle channels from sunrise, etc.": however many ghaṭikās have elapsed from sunrise to the time of the query, those desired ghaṭikās from sunrise are multiplied by six; one should add the product to the first place of the previously mentioned three results. When divided by thirty, the Moon at that time, beginning with its zodiacal sign, is obtained. The rest is clear.

And these twelve states of the Moon occur day by day;
in auspicious and inauspicious undertakings, the fruit corresponds to the name.

The states from the zodiacal sign, the decan, and the navāṃśa have progressively greater strength;
therefore, with every effort, one should observe the state of the degree.

These navāṃśas are auspicious: Sagittarius, Cancer, Libra, and Pisces;
those arising in Taurus and Leo are middling; the rest bring death.

Stationed in its own sign, in its own navāṃśa, aspected by or conjoined with a benefic,
or situated between benefics, the Moon is favorable for all undertakings.

Stationed in an enemy's sign or navāṃśa, or in its depression, aspected by or conjoined with a malefic,
or situated between malefics, the Moon is considered a cause of loss.

If a malefic planet is situated in the ascendant, fourth, or seventh from the Moon,
destruction quickly befalls oneself, one's circle of kinsmen, one's wife, or one's undertakings respectively,
for the one acting at that time.
Similarly, when a benefic planet is in a quadrant from the Moon,
there is victory for oneself, one's kinsmen, one's wife, and one's undertaking.

Benefics in the sixth, eighth, or twelfth [divisions],
and malefics in the quadrants, the twelfth, or the second (1st, 4th, 7th, 10th, 12th, 2nd),
from the Moon should be avoided with effort; but elsewhere they are auspicious.

When the Moon is in a movable sign or navāṃśa, a military expedition certainly succeeds;
in fixed ones, it definitely does not; in dual-natured ones, there is delay.

The planets arising from phonemes are to be known strictly according to the order of the navāṃśas;
and by them, one should observe the phoneme of the Moon pierced in the rope-piercing.

According to whichever phoneme is stationed in the zodiacal sign, decan, asterism, or aṃśa,
I shall declare the respective fruit through the rope-piercing by the Moon.

Here, directions are to be known from the zodiacal sign; the determination of place, from the lunar mansion;
thieves are to be known from the decans; and the name of the article, from the navāṃśa.

Mūla, Kṛttikā, Maghā, Viśākhā, Bharaṇī, Āśleṣā,
and the three Pūrvās: these nine are known as downward-facing.

Puṣya, Ārdrā, Śravaṇa, Rohiṇī, Śatabhiṣaj, Dhaniṣṭhā,
and the three Uttarās: these nine are upward-facing.

Punarvasu, Mṛgaśīrṣa, and Āśleṣā,
together with the six asterisms beginning with Hasta, always look sideways.

The first [decan of Aries] is a dark man with red eyes, ferocious, bearing an axe as a weapon;
the second is described as a woman with a long face, wearing red garments,
large-bellied, and with one leg.

The third decan of Aries is stated by the wise to be
a cruel man, tawny, having the form of a Vasu, and holding a staff in hand.

The first of Taurus is a woman with curly hair, possessed of a large belly,
and with long legs; the second has the form of a man,

considered skilled in the arts, the Vedas, carts, and [practical] actions;
the third is described as a man of large body and large feet.

The first situated in Gemini has the form of a woman, endowed with beauty and youth,
always in her menses, barren, and taking delight in ornaments.

The second is considered a man situated in a garden, holding a bow, and clad in armor;
the third is a man holding a bow and adorned with jewel ornaments.

The first of Cancer is a man, an elephant, or has the face of a boar;
the middle is a woman endowed with youth, indignant, and standing in a forest.

The third is a man with a serpent's face, having serpentine movements,
adorned with gold ornaments, standing on a boat: so is the decan declared by the wise.

The first of Leo is a dog, a jackal, or vulture-faced, on a silk-cotton tree;
the second is considered by the wise to be a man holding a bow, with a flat nose;
the third is a bearded man with fierce, curly hair.