Narapatijayacarya 10.6

[The verse beginning with] ‘evaṃ’: [this is] clear.

Now, the fractional division diagram for marriage and related matters:

cu ce co la li lu le lo a ha u e

cha ṅa gha ku ki ka vo ve vu vi va o

ke ko ha hī hu he ho ḍa hi ḍu ḍhe o pi pa ṭo ṭe ṭu ṭi ṭa mo me mu mi ma pu ṣa ṇa ṭha pe po ra ri rū re ro ta yu yi tha no ne nu ni na to te tu ti

je jo bha bhi bhu dha pha ḍha bhe bho ja ji / śu śi śa go ge gu gi ga ṣo ṣe ṣu ṣi / śe śo da di du tha jha ña de do ca ci. / The astrological piercing is to be made with twelve subtle channels in the form of a serpent: / the first fractional division with the fourth fractional division, and the fourth with the first; / the second with the third, and the third with the second.

When such an astrological piercing of asterism-divisions occurs between the bridegroom and the bride, / their death is without doubt; the remaining fractional divisions produce only slight misfortune.

The guru, mantra, and deities situated in the fractional divisions under astrological piercing are not auspicious; / those fallen into other fractional divisions are to be known by the wise as always auspicious.

Master, courtesan, friend, country, village, town, and house / situated in a pierced fractional division are auspicious; devoid of astrological piercing, they are contrary.

He who thus knows this diagrammatic wheel, the king of wheels consisting of three subtle channels, / has knowledge ever firmly established in the palm of his hand.

Thus ends the twelve-channel diagram. / [The verse beginning with] ‘vedhaḥ’: [this is] clear.

Now, the serpent-circle diagram:

I shall explain the serpent diagram as spoken by the Omniscient One, / by means of which practitioners know treasure, an extracted foreign object, and an empty space.

Where a treasure, [though] fixed in one measure of land, is bewildered on the earth's surface, / there this diagrammatic wheel is to be placed, situated at the entrance-opening of the site.

Eight vertical lines are to be drawn, and likewise five horizontal lines; / thus the serpent diagram consists of twenty-eight cells.

There, the asterisms of Pūṣan, the Aśvins, and Yama, Kṛttikā, the Pitṛs, and Bhaga, / and Uttarāphālgunī—a septet of asterisms—are to be drawn in the first row.

Ahirbudhnya, Ajaikapād, Śatabhiṣaj, the asterism of Brahmā, and the asterism of the Serpents, / Puṣya, and Hasta are to be inscribed residing in the second row.

The asterisms of Vidhi and Viṣṇu, that named Dhaniṣṭhā, Saumya, Raudra, Punarvasu, / and the asterism of Citrā—[this] septet of asterisms is in the third row.

The asterism of the Viśvedevas, the Water-asterism, Mūla, Jyeṣṭhā, Maitra, Viśākhā, / and Svātī: placing these in the fourth row, one should examine the curve.

Thus the layout in the diagrammatic wheel takes the form of a serpent; / Maghā and Yama's [Bharaṇī] are the two doorposts, and Kṛttikā is considered stationed at the door.

Aśvinī, the Lord, Pūrvāṣāḍhā, and so forth—groups of three, five, and four; / Revatī, Pūrvā, Ārdrā, and the Moon's asterism [Mṛgaśiras] are the remaining asterisms of the Sun.

The subtle channels elapsed from sunrise multiplied by asterisms, divided by sixty, with the remainder added / to the day's lunar motion, constitutes the Moon at that moment.

Regarding the serpent diagram: That serpent diagram I shall explain just as spoken by the Omniscient One. By which diagram practitioners know [the location of] wealth, extraneous matter, and emptiness. Regarding 'treasure': Where there is confusion or doubt concerning a treasure located within a single nivartana, this diagram should be laid out there. For it is recalled: 'By a staff of seven cubits, thirty staffs make a nivartana.' What kind of place? 'Situated at the entrance.' That which stands facing the entrance of the site, house, or the like; when a query occurs, if the entrance is not known in a field or similar place, it is thus determined. Because of the concluding statement that 'the diagram layout has the form of a serpent,' it lies, essentially, by imagining its head in the four directions beginning with the east according to three-month periods beginning with Bhādrapada; therefore, by inferring that, when a query occurs, one should proceed after setting the mouth of the serpent diagram in that respective direction, established by the asterisms beginning with Kṛttikā—this is the instruction: so says Narahari. But Lakṣmīdhara says: 'The wise person, having multiplied the asterism of that time and divided it by sixty, and by forty-five, should subtract [the numbers of] the Sun and the other [planets] from the remaining figure. By the non-subtracted figure, the directions beginning with the east [are obtained]...' Regarding 'vertical': eight vertical lines should be drawn in upward order. In the same manner, one should draw five horizontal lines. Thus the serpent diagram becomes twenty-eight compartments. Regarding 'there': in those compartments, the seven asterisms—Revatī, Aśvinī, Bharaṇī, Kṛttikā, Maghā, and Pūrvaphālgunī—are to be written in the eastern row, the first row. Regarding 'Ahirbudhnya': the seven asterisms—Uttarābhādrapadā, Pūrvabhādrapadā, Śatabhiṣaj, Rohiṇī, Āśleṣā, Puṣya, Hasta, and Svātī—should be drawn standing in the second row. Regarding 'Vidhi': Śravaṇa, Dhaniṣṭhā, Mṛgaśiras, Abhijit, Ārdrā, Punarvasu, and Citrā—this group of seven asterisms should be drawn in the third row. Regarding 'Viśvarkṣa': Uttarāṣāḍhā, Pūrvāṣāḍhā, Jyeṣṭhā, Anurādhā, Viśākhā, and Svātī—having placed this group of seven asterisms located in the fourth row, one should examine the diagram; the meaning is, one should consider. Regarding 'thus': thus, in various ways, from the asterisms beginning with Citrā, in the order of their positions, the layout comes to have the form of a serpent; the meaning is, it extends. Regarding 'doorposts': in Maghā—Maghā and Bharaṇī are to be known as the two doorposts situated on both sides of the door. Kṛttikā is considered situated at the door; Kṛttikā is the entrance of the door. Regarding 'Aśvinī and Īśa': Īśa is Ārdrā; Pūrvāṣāḍhā—these three asterisms are the beginnings; in sequence, a triad, a pentad, and a tetrad of asterisms. Namely: Aśvinī, Bharaṇī, and Kṛttikā are three; Ārdrā, Punarvasu, Puṣya, Āśleṣā, and Maghā are five; Pūrvāṣāḍhā, Uttarāṣāḍhā, Abhijit, and Śravaṇa are four asterisms. Likewise: Aśvinī, Bharaṇī, Kṛttikā, Ārdrā, Punarvasu, Puṣya, Āśleṣā, Maghā, Pūrvāṣāḍhā, Uttarāṣāḍhā, Abhijit, Śravaṇa, Revatī, and Pūrvabhādrapadā. Regarding 'from sunrise': here by the word 'sunrise,' the rising of the sun is understood. By that, when a query occurs, the subtle channels elapsed since sunrise at that time, multiplied by twenty-seven and then divided by sixty, what is obtained is the asterisms, and the remainder is the degrees; then whichever asterisms have been traversed by the Moon, those are to be added to the traversed degrees in the previously elapsed asterisms; it is present in one's own asterism or the Sun's asterism.

Like the Moon, one should determine the Sun located in its asterism at the desired time;
afterwards, one should examine both of them, whether situated in their own asterisms or in other asterisms.

When the Sun and the Moon are in the Moon's asterism, there is definitely a treasure there;
if the two are situated in the Sun's asterism, then there is extraneous matter and nothing else.

When each is in its own asterism, both [treasure and extraneous matter] are to be known; in the reverse case, there is nothing at all.
One should estimate its depth in the ground by deduction from the ninth-part division;
when the Moon is associated with a malefic planet, one does not obtain the wealth that is present.

When the Moon is full, there will be coins; when the Moon is waning, the treasure is small.
Under the influence of planetary aspects, that too is to be known as ninefold by the wise:

Gold, silver, copper, brass,
gem, bronze, iron, tin, [and]
lead are to be known when the Moon is aspected by planets beginning with the Sun.

By mixed [aspects], the wealth will be mixed; in the absence of aspects, it is empty.
When the Moon is aspected by all planets, it is indicated as a great treasure.

When the Moon enters a benefic sign, there will be gain, there is no doubt in this;
when it is in a malefic sign, indeed no gain is to be known by those who have crossed to the further shore of sounds.

Gold, silver, copper, stone, earthenware, [and] iron
are the vessel of the wealth when the Moon enters the houses beginning with the Sun.

The depth in the ground is [reckoned] by cubits according to desire, by the measure of the degrees of the sign traversed;
in debilitation, it is doubled; in deep debilitation, that treasure will be situated in water.

When it is in its exaltation, the wealth is elevated above ground, in the sequence of the ninth-part division;
in deep exaltation or in another high position, it is inside a wall at the junction of asterisms.

Regarding 'like the Moon' and so forth: having determined the lunar mansion standing in the asterism, having the desired subtle channels, as the desired daṇḍas at the time of query—thus for two or three days consisting of sixty daṇḍas—whatever daṇḍas have been traversed by the Sun at the time of query of the lunar mansion, having multiplied those daṇḍas by twenty-seven, the quotient from division by sixty becomes the remainder. And adding the quotient to the number of lunar mansions traversed by the Sun beginning from Aśvinī, when it exceeds twenty-seven, the remainder divided by twenty-seven becomes the number of traversed lunar mansions from Aśvinī; the body of the lunar mansion being traversed is the remainder from the division by sixty; the Sun at the time of inquiry located in that lunar mansion is to be recorded. Thereafter, the situation of one's own lunar mansion and the Moon's lunar mansion is to be considered. When the daṇḍas traversed by the Sun in a lunar mansion are on the fourteenth day traversed by the Sun, the total transit of a lunar mansion is four daṇḍas plus seventeen palas each day. Due to lesser transit, some vipalas decrease. Beginning from the time of the commencement of the transit of the lunar mansion, as many daṇḍas as there are up to the time of query, for every sixty [ghatīs] there are four daṇḍas and seventeen palas; if less than sixty, a diminution of the precise time proportionately. In determining the planetary lunar mansions at the time of inquiry for the Sun, Mars, and other planets, preceded by calculating the desired daṇḍas in the lunar mansion, the verse of Pitāmaha is written: / 'The desired subtle channels from the entry into the asterism, multiplied by sixty, / divided by the ghaṭikās elapsed from the entry into the asterism; / whatever daṇḍas and so forth are obtained, multiplied by the asterisms and divided by sixty, / added to that traversed by the Sun beginning with Aśvinī, is the Sun at the time of inquiry.' / The commentary on these two is to be sought in the diagrammatic wheel of the Fire of Time of Rāhu at the time of inquiry. Thereafter, subsequent to the calculation for the time of inquiry, one should observe those two, the Sun and the Moon, situated in their own lunar mansions or in another's asterisms. Thus says Narahari. Regarding 'the Moon' and so forth: when the Sun and the Moon at the time of inquiry are located in the Moon's lunar mansion, namely Aśvinī and so forth as described, then a treasure is definitely and certainly present. If, due to opposition, those two, the Sun and Moon, are situated in the Sun's lunar mansion, then there is a foreign body; otherwise it is not so: this is the meaning. Regarding 'in one's own asterism' and so forth: when the Moon and the Sun are situated each in their own lunar mansion, both are present, treasure and foreign body; at the Moon's position is treasure, at the Sun's position is a foreign body; therefore, in the Moon's asterism there is wealth, and in the Sun's asterism there is a foreign body—there is no reversal whatsoever. In the Moon's asterism and the Sun's asterism, [if] the Moon [is associated], treasure and foreign body are not present. When the Moon at the time of inquiry is conjoined with malefic planets, the wealth situated there is not obtained. And by remainder, due to conjunction with benefic planets, it is obtained. Thus, in answer to the expectation of what substance is present in the Moon's position, he says: Regarding 'gold' and so forth: from the Moon at the time of inquiry aspected by the nine planets beginning with the Sun, one should know the substances beginning with gold; as in: aspected by the Sun, gold; aspected by the full Moon, silver; aspected by Mars, copper; aspected by Mercury, brass; aspected by Jupiter, stone; aspected by Venus, clay; likewise, under Rāhu and Ketu, one should understand tin and lead. Regarding 'by mixed' and so forth: when the Moon is devoid of aspect by mixed, various planets, being empty, there is nothing at all.

This is the meaning: when the Moon is aspected by all planets, a great treasure is to be indicated. Regarding “full” (puṣṭa): the Moon is full from the eleventh lunar day of the bright fortnight up to the fifth of the dark fortnight; [then] the wealth consists of coins kept in a vessel. When the Moon is waning, the treasure is certainly small: the Moon is waning from the eleventh of the dark [fortnight] up to the fifth of the bright [fortnight]; because it possesses middling strength from the sixth to the tenth of both fortnights, the wealth is also middling when the Moon is of that kind. That treasure is also to be known by the wise as ninefold, according to nine varieties, due to the aspect of the nine [planets] beginning with the Sun. And how that occurs has indeed been explained in the previous two verses. He states the receptacle of the wealth with “gold” (hema) [and so on]: when the Moon is in the house of the Sun or other [planets], [or] is situated in the direction of the Sun or others, the container that serves as the receptacle for the wealth is produced accordingly. That is to say: in the house of the Sun, Leo, it is gold; in the house of the Moon, Cancer, silver; in the house of Mars, Aries or Scorpio, copper; in the house of Mercury, Virgo or Gemini, brass; in the house of Jupiter, Sagittarius or Pisces, stone; in the house of Venus, Libra or Taurus, earthenware; in the house of Saturn, Capricorn or Aquarius, iron; in the house of Rāhu, Virgo, if deprived of Mercury’s aspect there, tin; likewise, the seventh house from Virgo is Pisces: in Ketu’s house, Pisces, when aspected by Jupiter, it is tin. Thus, when the Moon enters a malefic house, a malefic sign, no gain takes place: this is to be known by knowers of sounds. In the measure of the traversed degrees of the zodiacal sign: by the measure of however many degrees of the sign are auspicious for the Moon of that time, by that number of forearms measured with clenched fists, [is] the depth of the earth, the ground measurement of the pit holding the wealth; in depression it is twofold, doubled; in deep depression, when the Moon is in the third degree of Scorpio, that treasure must be regarded as lying in water. The pit is dug so far until the wealth lies in water. Regarding “situated in its own exaltation” (svoccasthe): but when the Moon is in highest exaltation, situated in Taurus, according to the order of its navāṃśakas, by as many navāṃśakas as have been traversed, by that many cubits as before, the dug pit rises above arm’s reach from the first cubit; when the Moon is in extreme exaltation, in the third degree of Taurus, [or] in its highest peak, the wealth is in an extremely elevated place. When entering an asterism, when the Moon is in the remaining pala-degrees of the current lunar mansion, the wealth is located in a wall.

The quantity of the wealth is determined by the measure traversed in the Moon's degree; / its ten-fold increase is according to the succession of the Moon's strength in the six divisional charts.

The wealth is guarded wherever the Moon is conjoined with a planet; / its guardian deity should be known from the planets beginning with the Sun, in succession:

A planet, a goblin, and a Kṣetrapāla, and the Mothers, / the lord of the lamp, Bhīṣaṇa, Rudra, a Yakṣa, and a Nāga, they know in succession.

For a planet, a fire oblation should be performed; for a goblin, an offering to Nārāyaṇī; / for a Kṣetrapāla, liquor and meat; for a Mother, a great offering;

When [the presiding deity is] Dīpeśa, worship born of lamps [should be performed]; when Bhīṣaṇa, worship of Bhīṣaṇa; / and when Rudra, chanting born of Rudra; when Yakṣa, pacifications of the Yakṣa and others.

When [the deity is] Nāga, the Nāga planets along with Gaṇanātha should be worshipped; / one should worship the principles beginning with Lakṣmī and Dharā in all undertakings.

When the rite is performed in this manner, even an unattainable treasure is attained; / men who have obtained treasure are to be revered in the world, without doubt.

Regarding [the phrase] “by the degrees traversed by the Moon” (candrabhuktāṃśāḥ)—the quantity is determined according to the measure of degrees traversed by the Moon, or however many degrees of the Moon’s current sign have been traversed. For each traversed degree, the number is ten. In the sixfold division (ṣaḍvarga)—in the horā, drekkāṇa, navāṃśa, dvādaśāṃśa, and triṃśāṃśa—there is a tenfold increase in order of strength. If it stands in its own portion of the sixfold division, the wealth becomes tenfold as inferred from those degrees. Regarding [the word] “presided over” (adhiṣṭhitam)—in the query, wherever the Moon is accompanied by a planet, there wealth is presided over, so it should be stated. When accompanied by each of the planets beginning with the Sun, in order, its presiding deity—the deity presiding over the wealth—should be known. As follows: when the Moon is joined with the Sun, a planet [presides]; when joined with Mars, Kṣetrapāla; when joined with Mercury, the Mothers; when joined with Jupiter, Dīpeśa; when joined with Venus, Bhīṣaṇa; when joined with Saturn, Rudra; when joined with Rāhu, a Yakṣa; when joined with Ketu, a Nāga; such is the sequence. Regarding [the word] “when a planet” (grahe)—when a planet is the presiding deity, a fire oblation belonging to that very planet should be performed. As follows: when a planet is the presiding deity, Nārāyaṇī—worship, offerings, and so forth presented before Nārāyaṇa [should be performed]; when Kṣetrapāla is the presiding deity, liquor and meat should be given to him; when a Mother is the presiding deity, a great offering, [namely] a human offering, should be given, or if that is impossible, it should be provided by using a proper non-prohibited offering such as a goat; when Dīpeśa is the presiding deity, worship predominated by lamps, [that is] worship born of lamps [is done]; when Bhīṣaṇa, worship of Bhīṣaṇa, [namely] fearful worship performed with red flowers and the like; when Rudra is the presiding deity, chanting of the mantra born of Rudra, [that is] recitation consisting of the Rudrādhyāya;

when a Yakṣa is the presiding deity, worship of the Yakṣa and others [is done]. Regarding [the word] “when Nāga” (nāge)—when a Nāga is the presiding deity, the Nāga planets are to be worshipped, accompanied by Gaṇanātha, [that is] Gaṇeśa. Worship of Gaṇeśa [is performed] at every pacification rite. One should worship the principles beginning with Lakṣmī and Dharā, numbering twenty-five, in all undertakings. Now, the knowledge of the entrance to the location of the treasure is written according to three views, as stated by the commentator. This is the serpent strength diagram (ahibalacakra). The serpent (ahi) is Śeṣanāga; he sleeps on his left side placing his head toward the east and the other directions for three months each, beginning with Bhādrapada. Therefore, wherever his head is, there is the entrance to the location of the treasure; hence, when a query occurs in those respective months, the mouth of the serpent diagram, fixed as the lunar mansion Kṛttikā, should be used by placing it in that respective direction: such is the instruction. Now, another view: whichever direction's entrance asterism is the asterism occupied by the Moon at that time—fixed as seven each beginning with Kṛttikā—that direction is the entrance of the location of the treasure. Alternatively, the direction in which the querent, the master of the treasure, enters that place is the entrance of the location of the treasure. Having acted even according to these three views, one may secure the treasure. Sitting in the lotus posture in the moonlight, one should chant the mantra: “oṃ aiṃ hraṃ vada vada vāgvādini svāhā” at the three twilights for six months; obtaining the treasure occurs. Regarding [the phrase] “in this manner” (evam)—by this method, according to the prescribed procedure, when worship, fire oblations, and so on are performed in this manner, even an unattainable treasure is attained. Thus having described [the method], he states the purpose of the treasure: in this manner, a man, a human being who has obtained the treasure, is certainly to be revered; this is the meaning.

Thus ends the explanation of the serpent diagram in the commentary on the Svarodaya. / In the lotus posture in the moonlight: “aiṃ klīṃ hūṃ vada vada vāgvādini svāhā.” / Thus ends the serpent strength diagram in the Brahmayāmala Svarodaya. / Now, the plough diagram (lāṅgalacakra): / The plough [diagram] consists of the pole, the yoke, along with two traces; / one should write the lunar mansions on the pole and other parts, beginning from the asterism occupied by the Sun.

A triad [of asterisms] on each of the two positions of the pole, the plough, and the yoke; / five on the two traces; such is the reckoning in the plough diagram.

Regarding [the word] “plough” (lāṅgalam)—one should draw a diagram in the shape of a plough. Of what sort? Accompanied by two traces. The yoke (yūpa) is the yoke-wood; the trace (yoktra) is the pair of timbers that restrains the oxen—accompanied by that. There, beginning with the pole, from the Sun's asterism onwards: from the lunar mansion occupied by the Sun, one should write a triad of asterisms in each of the two positions on the pole, on the plough, and on the yoke; three asterisms on each of the two traces, and two asterisms on the tip: this is the sequence for writing the lunar mansions. In this manner, including Abhijit, the twenty-eight lunar mansions are placed within [the diagram], with fifteen asterisms in the middle. Regarding [the phrase] “standing on the pole” (daṇḍasthāḥ)—if the asterism of the beginning of field-work stands on the pole, numbering three, there is loss and destruction of cows and bulls; if it stands on the yoke, [namely] on the two yoke-wood portions numbering six, there is danger to the owner, [or] death to the cultivator; in the other asterisms, prosperity arises.

Now, the seed-sowing diagram (bījopticakra): / The serpent should be placed beginning from the Sun's asterism, with intervals of three subtle channels in order: / three asterisms in the mouth, three in the throat, and twelve in the belly;

four in the tail, five outside; and one should declare the result from the day's asterism: / in the face, one should know poor yield; and likewise, in the throat, burning [heat];

in the belly, increase of grain; and in the tail, destruction of grain is considered; / outside, fear of disease [is indicated] in the diagram named seed-sowing.

Thus ends the seed-sowing diagram.

Now, the bull diagram (vṛṣabhacakra):

Having drawn the bull diagram in the form of a bull, complete with all its limbs, / one should place the lunar mansions, beginning with the bull's name asterism:

two each on the mouth, eyes, ears, head, horns, and shoulders; / one should place three on the back, a triad on the tail, and two each on the feet and belly.

On the day's asterism at the beginning of ploughing, seed-sowing, and so forth, / from the fractional division in which the Moon is situated, I shall declare the good and bad [results].

Loss when [the Moon] is in the mouth; pleasures in the eye; begging in the ear; / firmness will be in the head; in the pair of horns [it is bad]; when situated on the shoulder, auspiciousness; / in the back, fear of the king; wandering when in the tail; happiness of heart in the foot: / thus the fruit born of the Moon's [transit] in the diagrammatic wheel named the Bull is proclaimed for men.

Thus ends the diagrammatic wheel of the Bull. / Now the diagrammatic wheel of the seven subtle channels: / Now, therefore, I shall fully explain the diagrammatic wheel consisting of seven subtle channels, / through the mere knowledge of which practitioners know rain.

One should draw the lunar mansions beginning with Kṛttikā in order, including Abhijit; / an astrological piercing of the seven subtle channels resembling a serpent should be made there.

One subtle channel is produced by an astrological piercing of four asterisms; / I shall declare their names, and likewise their fruits.

Kṛttikā, Viśākhā, that which is called Maitra (Anurādhā), and Bharaṇī: / going upward, it would be Saturn's subtle channel, called the Caṇḍā subtle channel.

Rohiṇī, Svātī, Jyeṣṭhā, and Aśvinī are considered the second subtle channel; / it is the subtle channel originating from the Sun, and likewise the Vāyu subtle channel.

Saumya (Mṛgaśiras), Citrā, Mūla, and the fourth lunar mansion Pauṣṇa (Revatī): / the third is the subtle channel of Mars, and likewise called Dahanā.

Raudra (Ārdrā), Hasta, Pūrvāṣāḍhā, and Uttarabhādrā: / the fourth will be the subtle channel of Jupiter, celebrated as the Saumyā subtle channel.

Punarvasu, Uttaraphalgunī, Uttarāṣāḍhā asterisms, / and Pūrvabhādrā, belong to Venus; the fifth is the Nīrā subtle channel.

[Puṣya, Pūrvaphalgunī, Abhijit, and Śatabhiṣaj] / are to be known as the sixth subtle channel, the Jalā subtle channel of Mercury.

The lunar mansion Āśleṣā, Maghā, Śravaṇa, and Dhaniṣṭhā likewise: / the seventh subtle channel is indeed to be known as the Amṛtā subtle channel of the Moon.

Situated in the central path is the Saumyā subtle channel; ahead and behind it, / a triad of subtle channels going to the north and to the south is to be known.

The subtle channels going south are malefic; those resorting to the northern direction are benefic; / and the central subtle channel situated in the middle yields fruit according to the planetary nature.

If planets, whether malefic or benefic, should enter a single subtle channel, / then the fruit of the astrological piercing is to be declared, whether auspicious or inauspicious.

Planets entering the subtle channel named Caṇḍā would cause great wind; / those entering the Vāyu subtle channel [cause] wind; in the Dahanī, they are extremely scorching.

Those entering the Saumyā subtle channel are moderate; in the Nīrā, they carry clouds; / in the Jalā, the Moon gives rain; and in the Amṛtā, they give excessive rain.

Regarding “Now therefore” (athātaḥ): now, immediately after describing the Bull diagram (vṛṣacakra), I will explain the seven-channel diagram (saptanāḍīcakra), merely by knowing which astrologers know [the occurrence of] rain. Regarding “beginning with Kṛttikā” (kṛttikādi): beginning with Kṛttikā, one should draw the asterisms in order, including Abhijit. There, the piercing (vedha) is to be made with seven subtle channels, seven lines, in the form of a serpent. Regarding “stars” (tāra): by a piercing of four stars, a piercing of four lunar mansions, each channel is formed; in each channel there are four lunar mansions. I will state the names of those channels and also their results. Regarding “and Kṛttikā” (kṛttikā ca): Kṛttikā, Anurādhā, Viśākhā, and Bharaṇī are the first, situated above, the channel of Saturn, traditionally known as Candranāḍī. Regarding “Rohiṇī” (rohiṇī): Rohiṇī, Svātī, Jyeṣṭhā, and Aśvinī are considered the second channel; this channel, originating from the Sun, is Vāyunāḍī. Saumya (Mṛgaśiras), Citrā, Mūla, and Revatī—these four are the third, the channel of Mars, called Dahanā, named after fire. Regarding “Raudra” (raudram): the lunar mansion Raudra (Ārdrā), Hasta, Pūrvāṣāḍhā, and Uttarabhādrapadā constitute the fourth, the channel of Jupiter, celebrated as Saumyanāḍī. Regarding “Punarvasu” (punarvasu): Punarvasu, Uttaraphālgunī, Uttarāṣāḍhā, and Pūrvabhādrapadā form the fifth channel belonging to Venus, named Nīranāḍī. Regarding “Pusya” (puṣya): Puṣya, Pūrvaphālgunī, Abhijit, and Śatabhiṣā are to be known as the sixth channel, called after Mercury, Jalanāḍī. Regarding “the mansion Āśleṣā” (āśleṣārkṣam): Āśleṣā, Maghā, Śravaṇa, and Dhaniṣṭhā form the seventh, the channel of the Moon, designated as Amṛtanāḍī, named Amṛtā. From that, the result of the piercing, whether auspicious or inauspicious, is to be declared. Regarding “the middle path” (madhyamārgam): Saumyanāḍī is situated on the middle path, being in the center. Thus all channels yield results according to the planets [in them]. Regarding “moving malefic and southern” (krūrayāmyagatā): it is clear. Regarding “situated in one channel” (ekanāḍīgatā): when two or more malefics or benefics are situated in a single channel, then the auspicious or inauspicious result is to be declared. Regarding “planets” (graha): planets entering the channel named Candrā cause severe gales; planets entering Vāyunāḍī cause wind; [planets entering] Dahananāḍī cause burning. Regarding “mild” (saumya): the middle channel, [when planets] enter it, yields middling results; such is the purport. Situated in Nīrā: [planets] entering Nīranāḍī bring clouds. Regarding “in water” (jalāyām): the Moon entering Jalanāḍī gives rain, and the Moon entering Candranāḍī gives excessive rain; such is the meaning.

Even a single planet situated in its own subtle channel gives this fruit; / abundant, situated in all subtle channels, it gives the fruit arising from the subtle channel.

When the rainy season has arrived, when the Sun has entered the lunar mansion Raudra (Ārdrā), / I shall declare the configuration of water from the conjunction of the astrological piercings of the subtle channels.

In whichever subtle channel the Moon is situated, if planets are situated there, / both malefic and benefic intermixed, there is excellent rain on that day.

If the planets become conjoined in a single lunar mansion, / there is heavy rain at that time for as long as the Moon is in its fractional division.

When the Moon is pierced by planets that are exclusively benefic or malefic, / then there will definitely be very scanty water, but overcast weather.

If the Moon, situated in the subtle channel of a certain planet, is aspected or joined by that planet, [he produces water].
On the verse beginning 'eko'pi': Even one [planet] situated in its own channel produces the fruit associated with its own channel. This malefic Saturn situated in his own channel—in Krittikā, Viśākhā, Maitra [Anurādhā], and Bharaṇī—here, Saturn situated in his own channel, in the channel called Caṇḍā, produces wind. Likewise, the Sun situated in his own channel produces wind; Mars situated in his own channel produces heat; Jupiter situated in his own channel produces moderate [rain]; Venus entered into the subtle channel of water produces water; Mercury situated in the water channel produces water; the Moon entered into the nectar channel naturally produces nectar-like water. Even single Mars again and again in the rainy season, entered into every channel, produces all fruits, beginning with that named after the Moon. It must be observed in every circumstance, always to be reflected upon. In the rainy season, during the time of rains, when the Sun reaches the asterism sacred to Rudra [Ārdrā], when he has entered the channel-nakṣatra and there is a channel conjunction, I declare the conjunction for rain. On 'yatra': In whichever subtle channel the Moon is situated, if all the heavenly wanderers, all planets, should be there—the malefics: the waning Moon, Mars, the Sun, and Saturn; the benefics: the full Moon, Mercury, Jupiter, and Venus—when they are mixed, both malefic and benefic, on that day there is excellent rain. On 'ekatra': When the Moon is conjoined with benefics and malefics—with benefic and malefic planets mutually joined together—then the water is trifling and scanty, [yet] it will certainly be an overcast day. 'ekaṛkṣa…' is clear. 'kevalaiḥ…' is clear. On 'yasya…': In whichever planet's subtle channel the Moon is situated, being aspected or conjoined by that planet, he produces water; if the Moon is waning when aspected or conjoined, then water is not produced, but if he is full, [it is].