1The Sun who is the procreator of the Universe, who is the supreme being (soul of the Universe), who is the natural ornament of the sky and who is adorned with rows of thousands of rays that resemble molten gold, is flourishing supreme.
2Being convinced of the correctness and truth of the voluminous science expounded by Brahma (the first sage), I now begin to write this scientific work explaining clearly its ideas in a way which is neither too brief, nor too copious.
3Simply because this ancient work was composed by a sage, it should be good, while that written by an ordinary man of the present day could not be so. When the sense conveyed in both the cases is the same, while the words used alone are different, why should there be any distinction between the two as it is a non-Vedic subject .
4It has been declared by our grandfather (Sage Brahma) that the day of the week belonging to Mars—that is Tuesday—is not auspicious. People of our generation have also stated that the weekday of Mars will not prove good (for beginning or doing any function). Wherein is the special merit in the two declarations of man and God?
5Looking into the vastness of the science that has emanated from Brahma and others and its being epitomized gradually by successive sages, I also take pleasure in writing this work in a brief manner .
6Originally, there was only darkness pervading throughout the universe. Then came water. From it sprang a blazing golden egg consisting of the two parts of the shell, viz., the earth and the firmament. Out of this, it is said, arose Brahman, the creator, with the Sun and the Moon for his eyes.
7Sage Kapila has declared Pradhana (the unmanifested Prakriti) to be the material cause of the universe, while Sage Kanada—who was the founder of the atomic theory relating to the origin of the Universe—has described the Dravyas—the nine substances— as the material cause. Some have opined that time is the cause of the universe. There are others who say that the universe was produced and is sustained by the natural and necessary action of substances according to their inherent properties (and not by the agency of a supreme being). Lastly, there are people who state that the actions—good or bad—of the beings are the cause of the universe.
8Enough of this incidental discourse on a polemical and vast subject, and which, if it were to be discussed, would swell to a very great length and be of no avail to us for the present. I am now going to treat in a decisive manner of the principles of the science of Astrology—Jyotissastra—and the ancillary topics.
9The science of Astrology consists of various branches and is in three sections or Skandhas—viz., Ganita, Hora and Sakha, and the treatment of the subject in its entirety is termed by sages Samhita (compilation or collection). The first or section where the exact movements, etc., of the planets in the several signs of the zodiac are ascertained through mathematical computation is otherwise known as Tantra. Horoscopy is another section; Angavinischaya or locating precisely the correct position of the Lagna, etc., which is the first step in Jatakakarma is the 3rd.
10By me have been treated in detail in the (Karana Grantha) (Pancha Siddhanthika), of retrograde and direct motions of the several (non-luminous) planets from Mars onwards, their disappearance (eclipse) through proximity to the Sun, and their reappearance or emerging after conjunction with the Sun, their state of being at war or planetary fight. All things connected with horoscopy along with births, journeys, marriages, etc., have been already treated of in my previous works .
11Omitting queries and their respective answers which are not highly useful for our purpose, and also the origin of the planets and other unessential discussions, I am going to treat of real facts—the quintessence of everything that is useful.