Narapatijayacarya 11: bhūbalādhyāyaḥ

Oṃ.

Now begins the chapter on the strength of the ground.

Now, the hero's ground.

The wise man should draw the hero's ground having four corners and four gates, / with two petals on the line in the north-western and south-eastern corners.

There is no purpose here for them being looked at excessively. / One should write the lunar mansions starting with Kṛttikā in groups of seven each in order.

One should assign the middle lunar mansion of each of the four directions to the gate; / one should know three in each corner; and the planets positioned in the lunar mansions are to be inscribed.

Considering where the five ketus are situated: / at the eastern gate is Śiva (Ārdrā); in the southern, Hasta; in the western, Śatabhiṣaj;

at the northern gate is Ahirbudhnya (Uttarabhadrapadā); and in the center is a group of four pillars. / In the spaces between petals starting from the east, one should place the zodiacal signs in order from Aries.

In the eight classes [of phonemes], the lunar days beginning with Nandā are to be given in order. / The field of six [signs] starting from Leo belongs to the Sun; the six starting from Aquarius to the Moon.

The line between the Sun and the Moon is called the thread of Death (kālasūtra). / From the south-east to the north-west is always called the iron bar (parigha).

On Saturn's and the Sun's days, Death is situated in the middle of the eastern direction; / on Venus's, south of the north-east; on Jupiter's and Mars's, in the west;

on Mercury's day, Death is north of the north-east; thus the division of Death is explained. / For half a watch on Sunday, he is in the east, and after that he moves to the north-west;

then he comes to the south; then to the west from the north-east; / then in the south-east, in the northern part, and then to the south-west of the Sun;

on the Moon's day in the north-west; on Mars's in the south; on Mercury's in the north-east; on Jupiter's in the west; / on Venus's day he is to be placed in the south-east; and likewise on Saturday in the north.

Moving on his own day with a course of half a watch, he circles like the Sun from his own station. / Kālaketu, Kālāgni, Dharmaketu, Śikhī,

and Vināśaka—these five are the fierce sons of Brahmā. / They stand in order from the Sun's asterism in the asterism of the lunar day, the ninth, / the third, the twentieth (kṛtibha), and the twenty-third asterism.

Thus ends the hero's ground.

Now, the military march.

The nāḍīs multiplied by thirty (vyomarāma) and divided by sixteen (rāmāṣṭi) give the lunar day. / The current lunar day is to be known according to the sequence of current lunar days.

When it has risen, there is slight gain; when revolved, it causes great gain; / when fully rotated, one obtains victory; at twilight, loss; when set, ruin.

Where the current lunar day is, there the Yoginī rises. / She always bestows good fortune on the left in a march, in gambling, and on the battlefield.

Indra, Agni, Antaka, Rakṣas, Ambu, Marut, Dhanada, and Śūlin— / in those eight directions Girijā wanders at that time across the lunar days.

The Sun, Mars, Jupiter, Mercury, Venus, Saturn, the Moon, and Rāhu: / starting from the east, every half-watch, their movement is in every fourth direction.

The movement is in the order of Friday by day, and in reverse order by night; / in the dark fortnight the motion is to the left; [Rāhu] bestows victory on the back and the right.

One who thus has Rāhu [favouring him] attains victory in fierce battle. / In this case, Death is not powerful, nor the strength of the ground, nor the Yoginī.

Relying on his strength, setting out with the desire to breach a fortress, / he captures an invincible fortress in a mere moment; / and those residing in the fortress, though invincible, cannot then face him.

Where a warrior's destruction occurs through the asterisms and lunar days of Death, / one should cause him to enter from that direction in which benefic planets reside.

Malefics situated on the right or behind indeed do not cause wounds; / situated in front or on the left side, they cause wounds.

When the malefics are on his right and the benefics are on his left, / then a warrior becomes heroic; but when it is the reverse, they cause defeat.

Malefics in the houses of one's own, a friend's, a neutral's, or an enemy's [planets] cause injury; / [their effect is] half, three-quarters, full, doubled, or tripled in a retrograde sign.

The months beginning with Caitra multiplied by three, joined with the lunar days thereof, / divided by nine in sequence, the remainders are to be known precisely as the nine military marches:

Niṣphalā, Rākṣasī, Sādhāraṇī, Hāriṇī, / Tāraṇī, Kālayuktā, and Mahābalavatī,

Aindrī, and Airāvatī. In sequence their result is stated: / Niṣphalā deprives one of success; Rākṣasī inflicts disease; / Sādhāraṇī gives good fruit; Hāriṇī brings death;

under Tāraṇī action bears fruit, and Kālayuktā brings death; / under Mahābalā one gains a kingdom, and Aindrī causes loss; / and Airāvatī is fruitful: the undertaking of one who sets out succeeds.

Thus ends the [section on] military march.

Now, the Oḍrī ground.

Now, next, I shall expound in summary the strengths of the ground, / by means of which a king becomes victorious even in fourfold battle.

Beginning with Caitra [they reside] in the north-east, north-west, south-west, south-east, east, north, / west, south, [and then again] north-east, north-west, south-west, and north-west.

This is celebrated as the Uḍrī ground, which was proclaimed in the Brahmayāmala; / in fourfold battle it grants victory when at the back or on the right.

Thus ends the Oḍrī ground.

[Subodhinī:] 'Now' [means]: now, after describing multiple diagrammatic wheels, I will expound in summary, concisely, the strengths of the ground, devoid of the strength of which ground,

even in fourfold combat dominated by elephants, horses, chariots, and foot soldiers, one does not become victorious. 'Beginning with Caitra' [means]: in the north-east, in the north-west, in the south-west, in the south-east corner, in the eastern direction of Indra, in the northern direction of the lord of wealth, in the western direction of Varuṇa, in the southern direction, [and then] in the north-east, north-west, and south-west corners—the months commencing with Caitra should be known. 'Uḍī' [means]: this ground is declared, described as the Oḍrī ground. That ground which is famous, well-known in the Brahmayāmala, should be placed in the rear or on the right side in the course of battle, in a fourfold combat dominated by elephants, horses, chariots, and foot soldiers; victory occurs. Thus should it be understood hereafter as well.

Now, the Jālandharī ground.

In the north-west, north-east, south-east, and south-west; in the southern, western, northern, / [and] eastern direction; [then] / in the south-east, north-east, north-west, and south-west, the revolution begins with Caitra.

Thus, wherever the rising of the month is, situated at one's rear or right, / this Jālandharī ground shall grant victory in battle.

Thus ends the Jālandharī ground. / [Subodhinī:] 'In the wind' [means]: in the north-west corner, in the north-east corner, in the south-east corner, in the south-west corner, in the south, in the west, in the north, in the east, in the south-east corner, in the north-east, in the north-west corner, in the south-west corner, the revolution of the months takes place, commencing from the month of Caitra. 'Thus' [means]: in this manner, where the rising of the month is in a quarter such as the east, victory in battle occurs when that quarter is situated at one's rear or right. This Jālandharī ground alone is powerful and victory-granting in the country of Jālandhara.

Now, the Pūrṇā ground.

I will explain the one called Pūrṇā, which has originated from the Pūrṇapīṭha. / In single combat or in a fortress, its period of rule here is half a watch.

In the north-east, south, east, west, south, north, and west; / as by day, so by night: going with it to one's rear or right, one conquers.

Thus ends the Pūrṇā ground.

Now, the Kāmākhyā ground.

In the east, south, west, and north, there are three revolutions beginning with Aries. / The months are to be known from the solar ingress, according to where they reside.

From that position, the clockwise revolution proceeds in the eight directions every four subtle channels. / Situated at one's rear or right in battle, Kāmākhyā destroys the enemy.

Thus ends the Kāmākhyā ground.

[Subodhinī:] 'In Indra' [means]: in the east; in the south; in the west; in the north. Thus in the four directions there are three revolutions, three cycles, commencing with the month of Aries. There, in the four stations, the months are to be understood as positioned according to the solar ingress, in the sequence of the Sun's transit through the signs. When this is done, the solar months Vaiśākha, Bhādrapada, and Pauṣa are in the eastern direction; likewise further on; the rest is clear.

Now, the Kolāpurī ground.

In the east, north, west, and south, there are three revolutions beginning with Caitra. / From where the rising of the month has occurred, from that [point], in sequence of ghaṭikās,

there is its period of rule for eight subtle channels, and repeated rising. / This Kolāpurī ground is auspicious when placed at one's rear or right.

Thus ends the Kolāpurī ground.

[Subodhinī:] 'In Indra and north' [means]: in the eastern direction; in the northern direction; in the western direction; in the southern direction. Beginning with the month of Caitra, there are three revolutions in succession. As follows: the rising of Caitra, Śrāvaṇa, and Mārgaśīrṣa is in the eastern direction. There, in whichever direction

a month rises, from that position the rising occurs in sequence of ghaṭikās. The rest is clear.

Now, the Ekavīrā ground.

In the north-east, west, south-east, north, south-west, east, north-west, south, / north-east, west, south-east, and north, the revolution beginning with Caitra occurs.

The great ground Ekavīrā, which was declared in the Ādiyāmala, / brings victory in battle when placed at one's rear or right; there is no doubt about this.

Thus ends the Ekavīrā ground. / [Subodhinī:] 'In Rudra' [means]: in the north-east; in the west; in the south-east; in the north; in the south-west; in the east; in the north-west; in the south; in the north-east; in the west; in the south-east; in the north. The revolution of the months commencing with Caitra takes place. The rest is clear.

Now, the Śilindhrā ground.

Beginning with Caitra, revolving counter-clockwise from the east in the four cardinal points, / the great ground named Śilindhrā grants victory when at the rear or on the right.

Mercury, Mars, Saturn, Moon, Jupiter in sequence— / all planets indeed [move] thus, and the Sun and Venus are in the west.

Thus ends the Śilindhrā ground in the Yāmala.

Now, the Mahāmārī ground.

In the diagrammatic wheel called the twelve-petalled one, [the signs] from Aries onward [are drawn] in the counter-clockwise direction. / From wherever the Sun is situated, the transit toward the clockwise side lasts two and a half ghaṭīs.

She is proclaimed as Mahāmārī, preeminent in power among the powers of the earth. / Situated at one's back or right side, she is said to grant victory in battle.

Thus ends Mahāmārī-bhūmi.
The months from Caitra onward [are arranged] in reverse in the four directions beginning from the east. / The watches (prahara) are indeed counted from the position of the month in the clockwise direction.

In [a siege of] armor, in a fort, [or] on one's back and right, she grants victory in fourfold chess (cāturaṅga). / Kṣetrapālī is a great ground, the best in power among the powers of the earth.

Indeed, by her strength, other powers of the earth become endowed with strength. / Devoid of her strength, the eighty-four [others] are useless.

Thus ends Kṣetrapālī-bhūmi.
As for "in reverse": beginning from the eastern direction, in reverse, that is, in a counter-clockwise circle, in the four directions designated east, north, west, and south, the three circuits of the Kṣetrapālī ground take place in the four directions for the months Caitra and the rest; it stays there for a month. There, starting from the position of the month by day, the watch, which is the fourth part of a day, arises four [times] in clockwise order, that is, in a pradakṣiṇa manner. Just as at the rising in Caitra, it stays in the position of the month, in the east, for one watch; after that, in the second watch, it stays in the south. So it is everywhere. The rest is clear.

Now, Vaṃśajā-bhūmi.

In the southeast, north, and southwest, in the east, northwest, and south, in Śiva's [northeast], / in the west, southeast, north, and southwest, [and] in the east, beginning from the month of Caitra.

This great ground, Vaṃśajā, brings victory over the lineages of Daityas. / Positioned at one's right or back in battle, she grants victory, there is no doubt.

Thus ends Vaṃśajā-bhūmi in the Svarodaya.

Now, Rudra-bhūmi.

For the purpose of slaying the Dānavas, Rudra was meditated upon by Rudra. / And I shall declare that Rudra for the sake of victory to those who desire victory:

Having ten staff-like arms, five faces, three eyes, and wearing matted hair, / mounted on the seat of a great corpse, bearing the weapon of the trident.

In the east, northwest, south, northeast, west, southeast, north, and southwest, / east, south, west, and north—this is the order for the month of Caitra [and the others].

A day, a half-day, a watch, and likewise half a watch hereafter; / in this way, according to the measure of transit, one who has [him] at one's back or right is victorious.

Thus ends Rudra-bhūmi in the Svarodaya.

"Dānavānām" and so on is clear. As for "a day": a day, half a day, a watch, and half a watch constitute the fourfold transit.

There, [when Rudra moves] by day, remaining in the month's position, at the end of the day, at night, he moves to the second direction. Again, for half a day he remains in that very place; in the afternoon he moves to the second direction; again in the early night he moves to the third direction; after midnight he moves to the fourth direction. Thus the day and half-day [movements] are explained. That very Rudra, from the position of the month's rising, remains right there during a watch for the duration of a watch; in the second watch he goes to the second direction; in the third watch to the third direction; by the fourth watch to the fourth direction; thus he traverses the eight directions in eight watches. "Half a watch" [means]: having remained at the position of the month's rising for half a watch, in the second half of a watch he goes and falls into the second direction; in the third half-watch to the third direction—in this manner, with sixteen half-watches, moving four by four in each direction from the month's position, he wanders around the directions; hence a watch and half a watch were spoken of. The rest is clear.

Now, the earth of the fire of time:

In a diagrammatic wheel marked with seven lines, beginning from the northeast [or] from the month-asterism, / having placed the asterisms in the clockwise direction, twenty-eight in number,

knowing the day-asterism from the month-asterism, and from that the asterism of the given moment, / its transit from its rising upon the line lasts two ghaṭikās and a quarter.

The month-asterism, the month's name-asterism, and likewise on that day the adverse-day asterism; / wherever [it is] due to the rotation of the nāḍikās, there it is designated as belonging to that time.

The Moon of the month becomes the Sun of the month; the Moon of the day becomes the Sun of the day; / the Moon of the ghaṭikā becomes the Sun of the ghaṭikā; this should always be [reckoned] in the thirtieth asterism.

One should keep the Sun at one's right or back, and the Moon on one's left or in front; / one would conquer here, without doubt, even single-handed against a hundred in battle.

The Moon stands in the form of Śakti; the Sun has the form of Kāla. / And between the Moon and the Sun, the line of Kāla (kālarekhā) is declared.

In [a siege of] armor, in a fort, likewise in single combat, and in the fourfold army in a great battle, / that line of Kāla facing the Sun must not be crossed by warriors.

Thus ends Kālānī-bhūmi in the Svarodaya.

As for "in a diagrammatic wheel marked with seven lines": in a diagrammatic wheel made with seven lines each, drawn vertically and horizontally in order, beginning from Rudra's [northeast] corner, from the asterism of that month, beginning with fire in that respective month, one should draw the asterisms, twenty-eight in number, in order in a clockwise direction. There, the month-asterisms are as follows: Kṛttikā for Kārttika, Mṛgaśiras for Mārgaśīrṣa, Puṣya for Pauṣa, Maghā for Māgha, Pūrvaphalgunī for Phālguna, Citrā for Caitra, Viśākhā for Vaiśākha, Jyeṣṭhā for Jyeṣṭha, Pūrvāṣāḍhā for Āṣāḍha, Śravaṇa for Śrāvaṇa, Pūrvabhādrapadā for Bhādra, Aśvinī for Āśvina. Thus, placing the month-asterism on the line of Rudra's corner, and always placing them in the east and other directions, one should write them along with Abhijit. As for "from the month-asterism": [knowing] the day-asterism from the month-asterism, and from that day-asterism the asterism of that moment,

"By the subtle channels elapsed from sunrise multiplied by the mansions, etc."—the Moon's lunar mansion is derived by this method. Subsequent to its rising, this current lunar mansion's transit, time, or period occurs repeatedly for two and a quarter ghaṭikās, [that is,] two daṇḍas plus fifteen palas. "Month's asterism" [means]: having known the Moon's lunar mansion marked for the month itself as the month's asterism, and the day's asterism, and the movement of the ghaṭikās according to the order of two and a quarter daṇḍas, where, in the order of each subtle channel, the movement from the day's asterism occurs in a subtle channel, that is the prevailing moment. This is the meaning: in which direction does the day's asterism reside in the seven-spoke diagrammatic wheel? From the rising of the day's asterism, in which direction does the current asterism lie? Having thus arranged the lunar mansions of the month's Moon, the day's Moon, and the current Moon, he indicates the Sun's temporal position: "from the month's Moon..." The month's Sun starts from the month's Moon; the day's Sun from the day's Moon's lunar mansion; and from the ghaṭikā-Moon, [that is,] the current Moon's lunar mansion, the ghaṭikā-Sun is determined. If one inquires "where?": in the thrice-five asterism, [that is,] in the lunar mansion counted as three multiplied by five, namely the fifteenth lunar mansion, is the ghaṭikā-Sun, [which is] the current Sun—so it should be understood.

For instance: if the month asterism is in the northeast, then one should know the month's Sun to be on the western line, in the fifteenth lunar mansion from the month's Moon. Just as in the month of Caitra, Citrā is the month asterism; the fifteenth lunar mansion from it is Revatī, where the Sun resides. In this manner, the month's Moon and Sun are determined. And on the first line, east and west: the Moon is in the east and the Sun is behind [in the west]. If on the day of battle it is Kṛttikā, then it stands in the west on the fourth channel; hence the day's Moon is in the west in Kṛttikā. If at the time of battle ten (10) ghaṭikās have elapsed, then by reckoning two and a quarter ghaṭikās [per division], four lunar mansions have been traversed from Kṛttikā; in the fifth, Punarvasu, is the temporary Moon. To the south of the temporary Moon, on the first line, is the Sun. Here is an example: For instance, in Saṃvat 2017, on Saturday, the 2nd day of the bright fortnight of Kārttika, at 20 ghaṭīs after sunrise, upon assessing a battle: the month asterism is Kṛttikā, and the day asterism is Viśākhā. By the rule beginning with 'The nāḍīs elapsed since sunrise [multiplied by the asterism]...', the hour Moon is in Śatabhiṣaj. The month's Moon is in Kṛttikā. The day's Moon is in Viśākhā. In this sequence, the hour Sun is in Pūrvāphālgunī; the month's Sun is in Anurādhā; the day's Sun is in Bharaṇī. Regarding the words 'on the right and rear': one should place the Sun on the right and rear—that is, to the right and at one's back. One should place the night-maker, the Moon, on the left and front—that is, to the left and in front. When this is done, even a single man conquers a hundred in combat, in battle; of this there is no doubt. For instance, in the month of Caitra, from the day's Moon and the temporary Moon, the day's Sun and the temporary Sun are in the east and south. Here, if one first positions the Sun situated in the east behind and to the right, then both Moons will be to the left and in front. The meaning is that one attains superior strength and victory ensues. Regarding 'in the form of Śakti': the Moon stands in the form of Śakti; the day-maker, the Sun, stands in the form of Time (Kāla). Between the Moon and the Sun, in the middle, the line of Time is drawn. Regarding 'O poet': one must not cross this line. Just as when one army stands in the southwest and the other in the northeast: in such a battle, both go to the abode of Yama; there is victory for neither. Because the day-maker has the form of Time. That is to say, it is clear that the line of Time facing the Sun must not be crossed by the warriors.

And from Fire [the south-east] in the twelve-spoked diagram, there is a rising in the sequence of five ghaṭīs; / from its rising, the circulation is to be known in the counter-clockwise direction in Nirāmayā.

The sequential rising of the twelve [months] beginning with Caitra is from Fire [the south-east]: / in Fire, the East, Rudra [the north-east], and the Moon [the north]; in Wind [the north-west], Varuṇa [the west], and the South-West;

in Yama [the south], Fire, and the eastern quarter, the rising circulation of the month is counter-clockwise, / each having a measure of five ghaṭīs in the sequential risings of the month's positions.

The terrain that has arrived at its rising should be kept at the rear and to the right; / then one obtains victory, even in a fourfold battle.

Thus ends the Nirāmayā terrain.

Now, the Jayalakṣmī terrain.

Proceeding to the corners beginning with Fire, the months are counter-clockwise, but the watches (yāmas) are clockwise; / stationed at the right and rear in battle, Jayalakṣmikā grants victory.

Thus ends the Jayalakṣmī terrain in the svarodaya.

Now, the Mahālakṣmī terrain.

Beginning from Varuṇa [the west], the months move counter-clockwise through the four directions beginning with Caitra; / rising along that path, half a prahara [lasts] in the eight directions.

This is known as Mahālakṣmī, as taught in the Brahmayāmala; / gone to the right and rear in battle, one's defeat does not occur.

Thus ends the Mahālakṣmī terrain. On "from Varuṇa": Starting from Varuṇa, from the western direction, the months beginning with Caitra move counter-clockwise, going in reverse through the four cardinal directions. They are to be known by three repetitions as having gone to the west, south, east, and north. For instance, Caitra, Śrāvaṇa, and Mārgaśīrṣa are in the west; Vaiśākha, Bhādrapada, and Pauṣa are in the south; Jyeṣṭha, Āśvina, and the next [Māgha] are in the east; Āṣāḍha, Kārttika, and Phālguna are in the north. From the month's position itself, by that path, in reverse order as before, the rising of the watches (prahara) is the rising of the terrain in the eight directions. For instance, in Caitra, in the first prahara it is in the west; then in the second prahara in the south-west; then in the third prahara in the south; in the fourth in the south-east; then in the east; then in the north-east; then in the north; then in the north-west: this is the sequence. The circulation of praharas is to be known as counter-clockwise from one's own position. The rest is clear.

The months move in a counter-clockwise direction through the four directions beginning with the East; / at the right and rear, victory in battle occurs; this is considered the Jayā terrain.

Thus ends the Jayā terrain.

Now, the Vijayā terrain.

In Indra [the east], Fire [the south-east], Water [the west], the Benefic [the north], the South-West, Indra, Yama [the south], and the North, / in Indra, Wind [the north-west], Death [the south], and Rudra [the north-east] is this sequence beginning with the month of Caitra.

This is that Vijayā terrain: stationed on the right side in battle, / it grants victory, no doubt about this, in a great fourfold combat.

Thus ends the Vijayā terrain. / In Indra, Fire, Water, the Benefic, the South-West, Indra, Yama, and the North, / in Indra, Wind, Death, and Rudra is this sequence beginning with the month of Caitra.

This is that Vijayā terrain: stationed on the right side in battle, / it grants victory, no doubt about this, in a great fourfold combat.

Thus ends the Vijayā terrain. / One should draw a hexagonal diagram equipped with east and west: / the six beginning with Cancer in the east, and those beginning with Capricorn in the west.

In the East, Fire, Wind, Rudra, the South-West, and the Abode of Varuṇa, / with a measure of five ghaṭīs, there occurs the circulation through Cancer and the rest.

In the West, North-West, South-East, South-West, North-East, and East successively / is the movement in the group of six beginning with Capricorn; and this is proclaimed the Bhairavī ground.

Bestowing victory on the right side, bestowing death on the left side, / bestowing defeat in battle when in front, situated in the rear it brings peace.

Thus the Bhairavī ground in the Yāmala. / Where the Bālā has arisen, especially behind in battle, / hosts of enemies perish, just as deer from a lion.

Rising for half a watch, facing front, Bālā is considered victory-giving; / beyond that, going to the left she is best, and situated behind she is definitely auspicious.

Thus the Bālā ground in the Svarodaya.

Now, the Yogīśvarī ground:

One should arrange the diagrammatic wheel of twelve spokes counter-clockwise, beginning with Aries; / from the rising in the East and so forth, the movement in a clockwise direction is measured as five ghaṭīs.

This Yogīśvarī ground gives victory at the rear and to the right; / in a day and night, it constantly traverses the entire diagrammatic wheel.

Thus the Yogīśvarī ground.

Now, the Caṇḍī ground:

In the East, South-West, North, South-East, West, North-East, South, and North-West, / the movement takes place successively for the duration of two ghaṭīs in half a day.

Just so in the afternoon as well, Caṇḍī moves constantly; / for him on whose right she moves in battle, there is no defeat.

Thus the Caṇḍī ground in the Svarodaya.

Now, the Yāma ground:

Moving clockwise from the rising in the East, watch by watch through the eight directions, / thus the Yāma ground moves; it gives victory situated in the rear and to the right.

Thus the Yāma ground.

Now, the Bhumbhukā ground:

Moving to the left beginning with the North-East for half a watch through the eight quarters, / thus moves the one named Bhumbhukā; to the left and in front, she gives victory.

Thus the Bhumbhukā ground.

Now, the Kartarī ground:

Having drawn three lines, beginning with Aries, going transversely again, / placing beginning with Aries from the eastern line, going clockwise,

in whatever zodiacal sign the Moon is situated, the Sun is successively in its staff; / with the Sun in the rear and the Moon in front, Kartarī is recorded as giving victory.

Thus the Kartarī ground in the Yāmala.

Now, the Śārdūlī ground:

The months beginning with Caitra in the North, going along the course of creation in twelve spokes; / staying where they are, they proceed thence five ghaṭīs respectively in sequence.

Situated in the rear she is said to grant defeat; situated on the left, she grants death; / situated in front to the right, Śārdūlī gives victory in battle.

Thus the Śārdūlī ground in the Svarodaya.

Now, the Siṃhalī ground:

Proceeding counter-clockwise from the East and so forth, half a watch in the eight directions; / on the left and in front, Siṃhalī is always said to give victory in battle.

Thus the Siṃhalī ground in the Yāmala.

Now, the Tanvī ground:

Rising at the beginning of the lunar day for the measure of six nāḍikās, / in the East, South, North, North again, and in the place of Brahman likewise;

this is known as the Tanvī ground, giving victory in the rear and to the right; / rising in the place of Brahman, there is death for both armies.

Thus the Tanvī ground.

Now, the Mahāmāyā ground:

The months beginning with Caitra clockwise from the East in the four chambers, / auspicious at the rear and to the right, this is considered Mahāmāyā.

Thus the Mahāmāyā ground.

Now, the Māheśvarī ground:

Rising from the South, beginning with Caitra in the four directions; / situated in the rear and to the right, this Māheśvarī ground gives victory.

Thus the Māheśvarī ground.

Now, the Devakoṭi ground:

Moving clockwise for half a watch from the place of Indra in the eight directions; / situated in the rear, this Devakoṭi is considered victory-giving in battle.

Thus the Devakoṭi ground.

Now, the Śivā ground:

The passage of two lunar days from the East in a clockwise path through the eight directions; / on the right, the Śivā ground is said to give victory in great battle.

Thus the Śivā ground.

Now, the Śakti ground:

First, three lunar days in the North-East, and three in the West; / then one in the southern quarter, two lunar days in the South-East;

one each in the North-West and the North, but three lunar days in the East; / one in the South-West, placed in the rear, the Śakti ground bestows victory.

Thus the Śakti ground in the Svarodaya.

Now, the Dhūmrā ground:

The months beginning with Caitra from the North-West through the eight directions in order of dissolution; / then from the West the remaining ones in the four directions in succession.

Going to the rear and to the right is best; on the left and in front it causes defeat. / This ground named Dhūmā strikes terror into all enemies.

Thus the Dhūmrā ground.

Now, the Mānā ground:

In the South-East, East, North, North-West, South, North-East, West, South-East, / South-West, East, South, and West, then the movement beginning with Caitra proceeds.

Situated in the rear it always gives victory; elsewhere it is not auspicious. / This ground named Mānā is of great power at the time of battle.

Thus the Mānā ground.

Now, the Varāṭhikā ground:

In the six months beginning with Caitra its rise occurs in the eastern part; / in the remaining six [months] in the West, Varāṭikā is auspicious in the rear.

Thus ends the Varāṭikā terrestrial sector.

Now, the Trimuṇḍā terrestrial sector.

From the southeast, moving clockwise, the months beginning with Caitra occupy the intermediate directions. / Situated at one's back or right side in battle, Trimuṇḍā is considered victory-giving.

Thus ends the Trimuṇḍā terrestrial sector.

Now, the Matsarī terrestrial sector.

From the northwest, moving clockwise, for half a watch per direction, / facing one, this Matsarī is declared boon-granting in great battle.

Thus ends the Matsarī terrestrial sector. / From the east, following the order of creation, four ghaṭīs successively [per direction]: / situated on the right or behind, this Dharma terrestrial sector is considered supreme.