Narapatijayacarya 3.1

Om.

Now begins the chapter on the twelve-year and other [temporal] sounds.

Therein, regarding the twelve-year sound: / The innate eight sounds arising from the name, beginning with the mātrā, have been declared;

I shall [now] explain their risings arising from time, beginning with the twelve-year period.

In the order beginning with Prabhava, of these sounds, beginning with the sound "a", / the rising is a twelve-year one, each lasting twelve years.

Its sub-rising is declared to be one year, one month, two days, / forty-three nāḍikās, and thirty-eight palas.

[On the words] "have been declared" and so on: the sounds born from the name, arisen from the name, are innate; the eight sounds beginning with the mātrā have been declared. I shall explain the temporal [risings] of these sounds arising from time, beginning with the twelve-year period—those born of the year, season, month, lunar fortnight, lunar day, and daṇḍa, designated as stages of life such as childhood. [On the words] "beginning with Prabhava" and so on: among the sixty years in the order beginning with Prabhava, the five sounds beginning with "a" rise individually in periods of twelve years each. For instance, the rising of the sound "a" lasts twelve years beginning with Prabhava; then by sets of twelve years each comes the rising of the four sounds beginning with "i". In that regard, for determining the years beginning with Prabhava, there is the statement of Śrīpati in the Ratnamālā: "The Śaka king's era, set down separately, multiplied by twenty-two, increased by four thousand two hundred sixty-one, / divided by one thousand eight hundred seventy-five, the quotient is taken; when the remainder is divided by sixty, the years beginning with Prabhava are obtained." An example: In Vikrama Saṃvat 2016, Śaka 1881, on the first lunar day of the bright fortnight of Caitra. The Śaka year is 1881.

Set down in two places; multiplied by 22, it becomes 41382; added to 4261, it becomes 45643 [variant reading: 45673]. This, divided by 1875: the quotient is 24 years, with a remainder of 673; multiplied by twelve and divided, the quotient is 4 months, with a remainder of 576; multiplied by thirty and divided, the quotient is 6 days and fractions, with a remainder of 405; multiplied by sixty and divided, the quotient is 12 ghaṭīs, with a remainder of 1800; again multiplied by sixty and divided, the quotient obtained is 57 palas. These added into the Śaka figure placed separately become: 605 years, 4 months, 6 days, 12 ghaṭīs, 57 palas. When the year place is divided by sixty, the remainder is 45; by counting from Prabhava, the year reached is Virodhakṛt. The elapsed portion of months and so on for the current year Paridhāvin is 4 months, 6 days, 12 ghaṭīs, 57 palas. Here, to know the twelve-year sound, divided by twelve, the quotient is 3 sounds elapsed. The elapsed years and so forth of the current sound "e" are: 6 [years], 4 [months], 6 [days], 12 [ghaṭīs], 57 [palas] [text has 6 | 4 | 12 | 27].

Beginning from the year named Śobhana up to Ānanda, for the span of twelve years, the rising of "e" takes place. By this, for Sadānanda, the sound arising from the conjunction of the name is the letter "a"; by its influence, the yearly sound has grown old, so the actions prescribed for his conjunction sound will not succeed. Now, during the twelve-year periods beginning with the current Śobhana, he states the duration of the sub-period enjoyed by "e": "one year" and so forth; that should be viewed in the diagrammatic wheel. The division of sub-periods has been explained in the daily practice [section].

The Twelve-Year Sound Wheel

a, i, u, e, o

Prabhava, Pramāthin, Khara, Śobhana, Rākṣasa [as initial] years

12, 12, 12, 12, 12 [years each]

1, 1, 1, 1, 1 years

1, 1, 1, 1, 1 months

2, 2, 2, 2, 2 days

43, 43, 43, 43, 43 ghaṭīs

38, 38, 38, 38, 38 palas

Now, the method for calculating the sub-period: Now, the elapsed years and so on of the current twelve-year sound "e" are 6 | 4 | 6 | 12 | 57.

Its palas are 12126177. The sub-period years and so on are 1 | 1 | 2 | 43 | 38; its palas are 1413818. Then, by proportion: if one sound's rising is produced by these [sub-period] palas, then what is produced by these 12126177 elapsed palas of the current sound?

The quotient obtained is 8 elapsed sounds. By this, counting from the sound "e", the sub-period of the sound "a" is currently active. The elapsed palas of the current sub-period are 818733; the palas yet to be experienced are 266085. From these two, the calculation of elapsed and remaining days should be made.

Now, the Annual Sound Wheel.

For each single year beginning with Prabhava, there is indeed the rising of sounds beginning with "a"; / the sub-period of the twelve-year period, minus the year, is its experience in the annual sound.

[On the words] "Prabhava" and so on: sounds beginning with "a", the five sounds beginning with "a", rise with respect to each single year beginning with Prabhava. That is to say, each [sound] beginning with "a" is the ruler of Prabhava and the others individually. In this way, across the sixty years beginning with Prabhava, the five sounds beginning with "a" rise twelve times. Therein, when the sub-rising experience of the twelve-year period is minus the year, it is that experience in the annual sound: sub-rising experience [is] 0 years, 1 month, 1 [or 2] days, 43 ghaṭīs, 38 palas. Thus.

Now, the Solstitial Half-Year Sound Wheel: / The sound "a" is the ruler in the southern [course], and the sound "i" in the northern course; / by half the measure of the annual experience, the enjoyment takes place in the six-month sound.

[On the words] "the sound 'a'" and so on: in the southern, that is, in the southern solstice, of the six months consisting of the six signs beginning with Cancer, the sound "a" [is the ruler]; in the six-month sound, that is, in the solstitial sound, by half the measure of the annual experience, whatever is the measure of the sub-rising experience in the year, half of that is the sub-rising experience here; and that is: 0 in the place of months, 16 days, 21 ghaṭīs, and 49 [text: 46] palas. Thus.

Now, the Solstitial Sound Wheel.

"a" in the southern — "i" in the northern

a, i, u, e, o

16, 16, 16, 16, 16 days

21, 21, 21, 21, 21 ghaṭīs

49, 49, 49, 49, 49 palas

Now, the Annual Sound Wheel.

a, i, u, e, o

Pra[bhava], Vi[bhava], Śu[kla], Pra[moda], Pra[jāpati]

Aṅ[giras], Śrī[mukha], Bhā[va], Yu[van], Dhā[tṛ]

Ī[śvara], Ba[hu-dhānya], Pra[māthin], Vi[krama], Vṛ[ṣa]

Ci[trabhānu], Su[bhānu], Tā[raṇa], Pā[rthiva], Vya[ya]

Sa[rvajit], Sa[rvadhārin], Vi[rodhin], Vi[kṛti], Kha[ra]

Na[ndana], Vi[jaya], Ja[ya], Ma[nmadha], Du[rmukha]

He[malamba], Vi[lamba], Vi[kārin], Śā[rvana], Pla[va]

Śo[bhana], Śu[bhakṛt], Kro[dhana], Vi[śvāvasu], Pa[rābhava]

Pla[vaṅga], Kī[laka], Sau[mya], Sā[dhāraṇa], Vi[rodhakṛt]

Pa. pra. ā. rā. a.

Pi. kā. si. rau. du.

Duṃ. rū. ra. kra. kṣa.

1 1 1 1 1 months

2 2 2 2 2 days

43 43 42 43 43 ghaṭīs

38 38 38 38 38 palas

Now, the season sound diagram:

The five sounds beginning with 'a' rise in order starting with spring; / each sound is stated to rise for seventy-two days.

On "beginning with 'a'": here, from the statement of Śrīpati, "From the transit of the Sun through pairs of zodiacal signs beginning with Capricorn, the six seasons occur: winter and spring, summer, the rains, and likewise autumn; the sixth here is called the cold season," from the transit of the Sun through Capricorn and the others, the six seasons, winter and so forth, occur. In those six seasons are the twelve zodiacal signs. It is well known that a zodiacal sign consists of thirty degrees. Thus, in the six seasons there are three hundred and sixty degrees, and therein are the five sounds. Therefore, in each single sound there are seventy-two degrees. Since the period of the Sun's transit for one day is one degree, the transit period of a single sound is stated to be seventy-two days.

The season sound diagram:

a, i, u, e, o

Pisces, Taurus, Cancer, Libra, Sagittarius

Aries, Gemini, Leo, Scorpio, Capricorn

Taurus, Cancer, Cancer, Sagittarius, Aquarius

6 6 6 6 6

32 32 32 32 32

43 43 43 43 43

Now, the month sound diagram:

In Bhādrapada, Mārgaśīrṣa, and Vaiśākha, the rising of the sound 'a' occurs; / in Āśvina, Śrāvaṇa, and Āṣāḍha, the sound 'i' is remembered as the ruler.

The sound 'u' occurs in Caitra and Pauṣa; the sound 'e' in Jyeṣṭha and Kārttika; / the sound 'o' rises in the months of Māgha and Phālguna.

Two days, forty-three ghaṭīs, and thirty-eight palas / are stated to be the interval rising here in the monthly sound.

The month sound diagram:

a, i, u, e, o

Mārgaśīrṣa, Āśvina, Caitra, Jyeṣṭha, Māgha

Bhādrapada, Śrāvaṇa, Pauṣa, Kārttika, Phālguna

2 2 2 2 2

43 43 43 43 43

38 38 38 38 38

Now, the lunar fortnight sound diagram:

The sound 'a' is the lord of the dark fortnight; the sound 'i' is the lord of the bright fortnight; / the elapsed span within the fortnight is measured as half of the monthly elapsed span.

"The sound 'a'"—the meaning is clear.

The lunar fortnight sound diagram:

a, i

Dark, bright

a, i, u, e, o

1 1 1 1 1

21 21 21 21 21

49 49 49 49 49

Now, the day sound diagram:

Assigning the set of five lunar days beginning with Nandā in order to [the sounds] beginning with 'a', / the rising of the day sound always takes place at the beginning of its respective lunar day.

At the beginning of the lunar day, five ghaṭīs and twenty-seven palas: / this is stated by the learned to be the interval rising of the day sound.

"Beginning with 'a'"—the meaning is clear.

Now, the day sound diagram:

a, i, u, e, o

1, 2, 3, 4, 5

6, 7, 8, 9, 10

11, 12, 13, 14, 15

5 5 5 5 5

20 27 27 27 27

Now, the ghaṭī sound diagram:

The ghaṭī sound is five ghaṭīs and twenty-seven palas; / its interval rising is stated to measure half a ghaṭikā.

"The ghaṭī sound"—the meaning is clear.

Now, he explains the interval rising of [the cycles] beginning with the twelve-year cycle:

Ending with the twelve-year cycle down to the day, from their own place and from their own time, / they rise again, and these sounds are elevenfold.

Year, month, day, nāḍī, and pala—in this order, / this measurement of time has been stated by me here in five ways in the svarodaya.

Whatever has elapsed of the twelve-year sound and the others, measured in palas, / divided by its own measure, produces the quotient, and the remainder becomes two [values].

In the quotient, the elapsed sounds should be known, and in the remainder, the rising sounds.

And when this is divided by sixty, the elapsed portion becomes the risen sounds.

On "beginning with the twelve-year cycle": the eight sounds ending with the twelve-year cycle down to the nāḍī rise from their own place, from their own time, by their own measure of transit, consisting of twelve years and so forth. There, by their own measure of transit, it is construed that they rise again within by eleven risings. Therefore, when one desires to know the interval rising, whichever division occurs there by eleven, that exists there in the measure of the interval rising—thus it was indicated earlier, and done in the very same way. "Year..." is clear. On "twelve-year...": whatever has elapsed of the twelve-year sound and the others would result when subtracted from the quotient of the divisor in the yāmala. There, having divided the elapsed and to-be-elapsed palas by sixty and so on, the elapsed measure is to be made from the elapsed, and the to-be-elapsed measure from the to-be-elapsed. The quotient should be known as the elapsed sounds; in the remainder are the present sounds. In this case, having converted the present into palas, and having taken the quotient by sixty as elapsed and to-be-elapsed, it is divided by the measure of the interval rising obtained by eleven.

Now he states the strength of the five states beginning with child:

For a sound that has risen, according to the sound of the name,
there are those five states beginning with child, according to the measure of each one's time:

The first is child, then youth, young adult, old, and dead;
they bestow fruits in accordance with the nature of their own state—no doubt on this point.

The child brings slight gain, but the youth grants half gain;
the young adult brings all accomplishment; in the old is loss; in the dead, destruction.

In a military march, battle, and dispute, in [finding] what is lost or seen, and for one afflicted with disease,
the child-sound is harmful; in auspicious events such as marriage, it is auspicious.

In all auspicious undertakings, especially at the time of a military march,
the youth brings accomplishment; in battle, victory over the enemy.

In auspicious and inauspicious undertakings, in the ritual accomplishment of diagrammatic devices, mantras, and the like,
the young adult brings all accomplishment, especially in a military march and in battle.

In giving gifts, worshiping deities, initiation, and the application of secret mantras,
the old-sound is suitable; in battle it causes defeat, in traveling it causes fear.

Auspicious [acts] such as marriage, and all inauspicious [enterprises] such as battle—
men should undertake none of these when the dead-sound has risen.

The dead, the child, the old, the youth, and the young adult:
all these are to be known by knowers of sounds as possessing progressively greater strength.

"For a sound that has risen"—for a sound that has risen, belonging to the twelve-year [cycle] and so forth, occurring as a sub-rising sound, through the influence of the sound of the name, through the influence of the phonemes of the name, according to the measure of each one's time, according to the measure of the duration of each one's experience, there are five states beginning with child. "The first" is easy to understand. "Brings slight gain" is easy to understand. "In a military march" is clear. "In all" has a clear meaning. "In auspicious and inauspicious" has a clear meaning. "All accomplishment" and so on is clear. Now he states the relative strength and weakness of the sounds: "The dead, the child". By knowers of sounds, knowers of the treatise on sounds, these five sounds beginning with the dead are to be known as having progressively greater strength. That is to say: the old is stronger than the dead; the child stronger than the old; the youth stronger than the child; the young adult stronger than the youth. That is: between two warriors, one has the rising of the dead-sound, the other has the rising of the old-sound; and since the latter's rising sound is superior to that of the one whose dead-sound is rising, he is victorious in battle. The same is to be understood everywhere.

The sound that stands in the fifth place from another causes death;
while in the third there is increase; the remaining [sounds] bestow intermediate results.

Death occurs when one has the lesser sound in the name; victory when the sound in the name is superior;
when the name is equal, there is equality: peace, [or parity in] victory and defeat.

In [the case of] the same sound there is equality; the second gives half the fruit;
in the third the fruit is complete; in the fourth, imprisonment and defeat.

"The sound that from another": between two warriors, the sound which is the fifth from the sound of one's own phoneme is a death-giver,
because the designation 'death' has been applied to the fifth. In the third, there is success in all actions. The remaining sounds bestow intermediate results. Between two warriors, death comes to the one whose sound in the name is lesser—that is, the one who has the lesser sound suffers death from the one who has the superior sound. When the rising sound is superior, victory occurs. When there is equality in the rising sound in the name, there is equality, peace, an alliance, and parity in victory and defeat. "In [the case of] the same sound": if both warriors have the same, first sound, the child, then in battle there is equality, parity. In the second, that is, when one has the rising of the child-sound and the other has the rising of the youth-sound, then there is half the fruit—that is, a slight victory for the youth. In the third, that is, when one has the rising of the child-sound and the other has the rising of the young-adult-sound, then the fruit is complete—that is, victory at every step for the young adult. In the fourth, when the fourth sound has risen, there is fear and defeat.

When the enemy has reached the dead-sound and one's own has reached the young adult,
at that time one should begin battle; victory is certain.

"The enemy's"—when the enemy's dead-sound, the fifth sound, has been reached and has risen, and one's own young-adult-sound has been reached and has risen, at that time, at that moment, one should begin battle. And in battle victory is certain, not otherwise. But all this is indeed true, for victory

this is the principal position. He now describes the characteristics of the young-adult-sound of that time:

At that time, the mora-sound is to be taken; on a day, the phoneme-sound;
in a lunar fortnight, the planet-sound is to be known; in a month, the rising of the Jupiter-sound;

in a season, the sign division is to be taken; in a half-year, that which arises from the lunar mansion;
in a year, the aggregate-sound is to be known, in the twelve-year cycle.

At all times the phoneme is powerful, all-pervading—no doubt [about this];
therefore, having examined strength and weakness in the phoneme with every effort—

"Just as all footprints enter into the elephant’s footprint, just as rivers indeed enter into oceans, / just as living beings enter into the body of Hari, so all these sounds abide in the rising of the fruit of phonemes." / On [the words] "at that time": At that time, in the morae of the ghaṭī sounds, whichever moraic sound rises, that is to be taken. Likewise, on a [particular] day, on a lunar day, beginning with the phoneme sound, the determination of states such as child [takes place]. In a lunar fortnight, in the sound of the lunar fortnight, the rising of the planet's sound is to be understood. In a month, in the sound of the month, the rising of Jupiter's sound [occurs]; the consideration of child and other states is governed by Jupiter's sound. In a season, the fractional division of the zodiacal sign is the sound of the zodiacal sign, and the consideration of child and other states has that as its boundary. In a six-month period, in the sound of the solstitial half-year, that which arises from a lunar mansion—a lunar mansion being a nakṣatra, arising from that, namely the sound of the lunar mansion—is the boundary of the determination of states such as child. In a year, in the annual transit, the determination of states such as child is from the aggregate sound. In a twelve-year [cycle], the conjunction is the sound of the conjunction, which serves as the boundary for the determination of states such as child. At the time of the four kinds of battle, beginning with scholarly disputation, the rising of the channel sound occurs; and if for oneself it is called "youth" and for the enemy it is called "dead," under such circumstances one should wage battle: victory is certain. / Here is an example: In a scholarly dispute between Devendra and Vijaya, upon the question "Who will win?", at that time the vowel "ā" was obtained in the channel sound; Vijaya's moraic sound is "i"; from that sound "ha", the sound "a" is the "dead" sound for Vijaya. Devendra's moraic sound is "e"; from the sound "e", the sound "a" is "youth." When a dispute is begun at a time possessing such characteristics, Devendra wins. Thus everywhere phonemes, planets, Jupiter, and the rest should be understood. But the example is not written out for fear of lengthening the text. / On [the words] "at all times": The phoneme sound is powerful at all times, because it is all-pervading—it pervades and encompasses all moraic sounds, planets, and the like. Because by the strength of the phoneme sound the others also become strong. For that reason, with every effort, one should examine the phoneme sound, its auspiciousness or inauspiciousness, its strength and weakness—this is the meaning. / On "just as": Just as footprints, regions marked by footprints, enter into the elephant’s footprint, a region marked by the footprint of an elephant; just as rivers enter into the oceans; just as living beings enter into the body of Hari, so all sounds—morae and the rest—abide in the rising of the fruit of phonemes.

Perform the accomplishment of mantra and yantra, and the conjunction for a military march, always, / and downward-facing actions, when the mora sound is strong.

Everything, both auspicious and inauspicious, should be performed through the strength of the phoneme sound; / it bestows success at all times, especially at the time of battle.

Eradication, enchantment, immobilization, dissension, expulsion, subjugation, / dispute, combat, and striking down should be carried out upon the rising of the planet's sound.

Everything such as feasting and drinking, garments, ornaments, and jewelry, / the commencement of learning, and marriage should be performed upon the rising of Jupiter's sound.

Palaces, pleasure gardens, mansions, and the consecration of deities, / royal consecration, and initiation should be performed in the sound of the zodiacal sign.

Pacification, nourishing rites, military march, formal entry, sowing of seeds, / and the marriage of women should be performed upon the rising of the lunar mansion's sound.

The destruction of the enemies' territory, deceptive warfare, siege, / [appointing] the army commander, and likewise the counselor should be undertaken upon the rising of the aggregate [sound].

Through conjunction is accomplished the conjunction abiding in the body and born of knowledge: / the oceanic, the Śāmbhava, and thirdly the Śākteya.

From "the accomplishment" up to "through conjunction," the meanings are clear. "Oceanic" means the accomplishments such as the jewel. "Śāmbhava" pertains to Śambhu.

"Śākteya" relates to Śakti, arising from Gaurī and the others. By this previously stated method, the inner rising should also be understood.

Now he states the sound of the lunar day, weekday, and lunar mansion:

The lunar day, the weekday, and the lunar mansion have been explained separately; / combining them together into one, one should determine the rising of the phoneme sound.

A man whose initial name phoneme is "dead" by reason of the lunar day, weekday, or lunar mansion / should avoid that day, since it brings him loss and death.

Through this conjunction of sounds, the wise man should perform eradication and the like upon enemies, / as well as rites of mantra, yantra, and fire oblations, on that day.

On "the lunar day, the weekday": The sound of the lunar day is Nandā and the rest; the sound of the weekday is the rising of the planet sound, Mars and the rest; the sound of the lunar mansion is Revatī and the rest. Their risings have been stated separately; bringing all of them together into one place within the position of the phoneme, combining and rounding them, one should make the phoneme sound. This is the meaning: In the five sounds beginning with "a", whichever phoneme sound is present, the lunar days, weekdays, and lunar mansions placed below it in their respective diagrammatic wheels bestow results such as child, youth, and so on under the influence of that phoneme sound. As in this example: In the name Sadānanda, the phoneme sound "e" situated above the letter "sa" is in the "child" state, and below it, within the diagrammatic wheel, on the fourth, ninth, and fourteenth lunar days (4-9-14), it is "child." Likewise Friday is also "child," and below it, within the diagrammatic wheel, these lunar mansions—Anurādhā, Jyeṣṭhā, Mūla, Pūrvāṣāḍhā, and Uttarāṣāḍhā—are "child"; the subsequent lunar days, weekdays, and lunar mansions are to be applied as "youth" and so forth. Thus elsewhere also it should be applied according to the name. Thus ends the diagrammatic wheel of the sounds of lunar days, weekdays, and lunar mansions. On "whose": For whatever man the initial name phoneme, born of lunar day, weekday, or lunar mansion, is "dead" on whichever day, he should avoid that day for his desired undertakings, because that day brings him loss and death. On "through this": Through this conjunction of sounds, if there is the rising of the "dead" sound for the enemy, and for oneself the rising of the strong states such as "youth" and "adult," then on that day the wise man, the learned scholar, should accomplish the eradication and other actions against enemies through the rites of mantras and the like.

The diagrammatic wheel of the sounds of lunar days, weekdays, and lunar mansions:

a, i, u, e, o

ka, kha, ga, gha, ca

cha, ja, jha, ṭa, ṭha

ṅa, ḍha, ta, tha, da

dha, na, pa, pha, ba

bha, ma, ya, ra, la

va, śa, ṣa, sa, ha

1, 2, 3, 4, 5

6, 7, 8, 9, 10

11, 12, 13, 14, 15

Mars, Mercury, Jupiter, Venus, Saturn

Re[vatī], Pu[ṣya], U[ttaraphalgunī], A[nurādhā], Śra[vaṇa]

A[śvinī], Śle[ṣā], Ci[trā], Mū[la], Śa[tabhiṣaj]

Kṛ[ttikā], Ma[ghā], Svā[tī], Pū[rvāṣāḍhā], Pū[rvabhādrapadā]

Ro[hiṇī], Pū[rvaphalgunī], Vi[śākhā], U[ttarāṣāḍhā], U[ttarabhādrapadā]

Mṛ[gaśīrṣa]

Ā[rdrā], 0, 0, 0, 0

Now he states the number of states of the sounds such as child:

The states of sounds, beginning with the child state, are twelve in number; / they rise in sequence according to the measure of their respective durations.

In the [period] called a ghaṭikā, in a day, a lunar fortnight, a month, likewise in a season and solstitial half-year,
and in a year and in a twelve-year period, the state arises in a sound.

[Twenty-seven] palas, five ghaṭīs, a [day] with a quarter, two and a half days,
six days, a lunar fortnight, a month, and a year are the measure of the states in order.

The measure of the traversed sound arises according to its own duration.
The elapsed state is [known] by the elapsed number; the remainder is considered to pertain to the present time.

Mute, child, child-laughing, maiden, youthful, and kingdom-giving;
painful, blameworthy, feverish, traveling abroad, and dead: [these] are the states arising from the infant sound.

Healthy, auspicious, vain, joyous, increasing, having great prosperity, pacifying, noble;
slow, peaceful, having the rise of tranquil qualities, and auspiciousness-giving: [these are] the twelvefold [states] in the youth [sound].

Enthusiasm, fortitude, fierce victory, artistic skill, connected with intention, accompanied by desire and satisfaction,
happy, successful, lord of wealth, and called peaceful: [these are] the twelvefold [states] in that called the young man [sound].

Infirmity and wasting, likewise vain, deprived of senses, sorrowful night-blame,
breakdown of intellect, and likewise afflicted, feverish, and dead: [these are] the twelvefold [states] in the old [sound].

Severed, bound, enemy-slaying, earth-wasting, burning and trouble-giving,
wounded, causing division, burning, death, and destruction: these are the twelve arising from the dead [sound].

Thus there are sixty states always within the pentad of states.
In all of them, the result is to be understood as corresponding to their own names.

"Infant sound, etc.": The states beginning with the infant sound are twelve in number, [represented by] the suns. These twelve states arise in order according to the measure of their respective elapsed periods, according to the measure of their respective durations. In what is called a ghaṭikā, in a day, in a lunar fortnight, in a month, in a season, in a solstitial half-year, and in a phoneme, twelve states arise. "The palas of an asterism, etc.": The ghaṭī-sound is [measured by] the palas of an asterism, [being] five ghaṭīs, [or more precisely] in five daṇḍas increased by twenty-seven palas: 2 | 27. Here, a twelfth part is taken as the palas of an asterism. In a day, [i.e.,] in a tithi consisting of sixty daṇḍas, the twelfth part is five daṇḍas. In a lunar fortnight, a day with a quarter, [namely] a day plus a quarter: 1 | 15. In a month, the twelfth part is two and a half days: 2 | 30. In a season, the twelfth part is six days: six days. In a solstitial half-year consisting of six zodiacal signs, the twelfth part is a lunar fortnight: 15. In a year, a month is the twelfth part. In a twelve-year period, one year is the twelfth part. In this way, by the measure of duration, the states occur in order. "The traversed sound, etc.": If one wishes to know the state of a sound such as the infant [sound] within the ghaṭī-sound, etc., it is stated by him:

Having converted everything into palas, when divided—apportioned—by its own duration, [which is] a twelfth part, whatever quotient is obtained, that number is to be known as the elapsed states; the remainder is the present state. As for the remainder, by calculating the past and the to-be-traversed: when the past is multiplied by sixty, it is the elapsed time; when the to-be-traversed is multiplied by sixty, it is the remaining time. Another example: as on the first day of the waxing fortnight of Caitra, the elapsed ghaṭikās are 33. On a tithi, the measure of the twelve states is five ghaṭīs. When divided by five as the divisor, six traversed states are obtained: 6; the remaining ghaṭīs are 3. The seventh state is [currently] present. In Sadānanda’s daily routine, the phoneme-sound is the vowel 'e'; under its influence, the first tithi is an infant state for Sadānanda. By that power, it becomes the kingdom-giving state. Through this example, the result of the states for all [persons] is to be determined. "Mute and child, etc.": the names of the states are written, and it is easy [to understand].

Now he speaks of the directional sound in battles and the like:

The vowel 'a' is the lord in the east; likewise, the vowel 'i' is in the south;
the vowel 'u' is to be known in the west; 'e' is in the north; the sound 'o' is in the center.

In whichever direction the sound rises, its fifth direction
one should avoid in all undertakings, especially at the time of a military march.

If the stationary querent asks towards the direction in which the sound has set,
loss, death, fear, and defeat occur; of this there is no doubt.

"East", etc. is clear. "In which", etc.: On whichever lunar day whatever sound rises in whichever direction, beginning with the east, one should avoid the fifth direction from it in all undertakings. Especially at the time of a military march, one should not go there. Regarding "one should avoid the fifth direction", among the eight sounds beginning with the mātrā, by virtue of which of them one should avoid the fifth called "dead"—nothing is stated. Here the intention of the poet is understood in this way: precisely from the phoneme-sound. That is, whichever phoneme-sound belongs to someone, that is his direction; one should avoid the fifth from it. Thus has the commentator on the Jayalakṣmī explained. The example there: As for Devadatta, the fifth direction is the north, therefore Devadatta should always avoid the north in travel, battle, and dispute. In battle, in the midst of an army, he should not take resort in that direction. But Narahari [explains] thus: as the sound i rises in the southern direction on the second, seventh, and twelfth [lunar days], the fifth direction from it is the east, so one must not go there, because the sound a, which is the dead sound, rises there. In the doubt as to how the central direction is to be applied: on the first, sixth, and eleventh [lunar days], the rising of a is in the eastern direction; the fifth place from that is the center.

one should not go to houses, etc., situated above or below a palace; this is to be affirmed. "Asks, etc.": If the stationary querent asks—makes an inquiry—targeting the fifth direction of the sound that has risen in order, then loss and so forth occur; there is no doubt in this. For example, on the second [tithi], due to the rise of 'i' in the southern direction, the eastern direction is set; the result standing therein is to be declared in this manner: such is the meaning.