We shall now comment upon the aphorisms relating to an astrologer ||2||

1The astrologer should be of noble descent, good-looking, modest in disposition, truthful, free from malice, impartial, with well-proportioned limbs all perfect and unimpaired, strong joints, undeformed, with fine hands, feet, nails, eyes, chin, teeth, ears, forehead, eye-brows and head, with handsome physique and a voice deep and sonorous. For, merits and demerits are generally the reflections of good and bad physical features.
2The following are the good qualities of an astrologer. He must be clean and active, bold and eloquent, have readiness of wit, fully conversant with the details of the place and time and sincere in disposition. He should not be timid in an assembly should not be overpowered by his fellow students, must be well trained, should understand the heart of others, should be free from vices, must be conversant with the art of propitiation, with hygiene, magic and ablutions, should be engaged in the worship of the Devas should be an observer of fast and penance, should be endowed with great power resulting from the wonderful achievements of his scientific knowledge, should be capable of answering questions put by others, and voluntarily suggesting palliatives and remedies regarding things other than the visitations of God. He should also be thoroughly conversant with works dealing with calculations of the positions, etc., of planets, Samhita, Horoscopy and their several details.
3In that astronomical science, there are five schools, viz., Paulisa (belonging to Pulisa), Romaka (a Siddhanta, probably derived from the Romans), Vasishtha (belonging to Vasishta), Saura (belonging to Surya), Paitamaha (or Brahma Siddhanta), that is Siddhanta by Brahmagupta. In these are treated of all about Yuga, year, Ayana, Ritu, Masa, Paksha (fortnight), Day, Night, Yama, Muhurtha, Nadee, Prana, Thruti and its further subdivisions of time, and the astrologer should be conversant with all these and also with the ecliptic.
4He should also be familiar with the four kinds of measurements of time, viz. solar; a duration (day) intervening between the first rising of any particular planet or star and its corresponding next rising; stellar calculation in terms of lunar months, Tithis, etc., with the occurrence of Adhimasa or intercalary lunations and intercalary days .
5He should be familiar with the computation of the commencement and termination times of the 60 year-period, the Yuga (6 year-period), a year, a month, a day, an hour and also of their respective lords .
6In the case of the several systems of measurements of time, viz. Solar, Savana, Lunar, etc., he must be able to distinguish what are similar and what are not similar; and also, be conversant with the aptness or otherwise of each for (being used for) any particular purpose.
7In cases of difference of opinion among the Siddhantas regarding the actual termination of an Ayana, he should be able to reconcile them by showing the agreement between accurate calculation and what has been actually observed in the circle drawn on the ground through shadow and water-appliances.
8He should also be conversant with the causes that lead the planets from the Sun onwards to proceed in different kinds of motions—rapid, slow, southerly, northerly, towards apogee, perigee, etc.
9In the matter of the Solar and Lunar eclipses, he should be able to predict by calculation the times of their commencement, cessation, direction, magnitude, duration, intensity and color as well as the Moon’s prospective conjunctions with the non-luminous planets and their warfare.
10He should in the case of every planet be able to calculate its distance (in Yojana) from the Earth, the length of its orbit, etc.
11He should be familiar with the Earth’s rotation (in its own axis) round the Sun and also with its revolution in the stellar firmament, its shape and the like, the latitude (of a place) and its complement, the difference in the lengths of the day and night, the Chara Khandas of a place, the rising periods of the several signs at any place, the methods of conversion from shadow to time and time to shadow, to find the exact period—elapsed Ghatikas since Sun-rise or Sun-set—at any required time from the position of the Sun or from the Lagna as the case may be.
12He is a true astrologer who is able to understand the objections and points of differences and meet them in clear and convincing language thus proving the truth of the science in its pristine purity in the same way as separating pure gold by bringing it under the touch-stone, fire, hammer, etc., and enabling it to retain its pure value.
1How could one who is not able to understand the ideas contained in the Sastras (incorrectly interprets the same), nor cares to answer any question that may be put to him, nor explains his views to his students, be termed an Astrologer that has grasped the essence of the science?
2He is only a fool whose interpretation is quite opposed to the spirit of the text and whose calculations are also wrong. This is just like his approaching his grandfather or God Brahman and praising before him his grandmother or Saraswati attributing the qualities of a courtesan to her.
3When the astrologer has well understood the mathematical portion and has arrived at the correct Lagna by means of shadow, water-appliances, etc. and has acquired a firm grasp of the science his predictions and teachings will never prove void of effect.
4The revered Vishnugupta says: It may be possible for a man trying to cross the ocean even to reach the other shore through the force of the wind. But it is not at all possible for a person who is not a sage to reach even mentally the other shore of the vast ocean of Kalapurusha, i.e., Astrology.
13And the science of horoscopy comprises the following: the several divisions, Rasi, Hora, Drekkana, Navamsa, Dwadasamsa, Trimsamsa, the ascertainment of their strength or weakness, the calculation of the Balas of the planets due to, and in their various (Vargas) divisions, the humours of the planets, the constituent elements of the body represented by them, the substances pertaining to them, their castes, their characteristics, etc., the time of Nisheka (impregnation) and actual birth, extraordinary cases of birth and their prediction, the time of one’s immediate death, the years contributed by the planets for one’s life, the
Dasa and its sub-divisions, Ashtakavarga, Raja Yogas, the Chandra or lunar Yogas, conjunctions of two or more planets, Nabhasa and other Yogas and their effects, the effects of planets due to their occupation of a Rasi, Bhava, etc., and the effects of their aspects on them, one’s exit from the world, the region to which the deceased had belonged in his previous birth and the region to which he goes, the effects on queries—good or bad—at any time, good or bad omens, the performance of marriage and other rituals .
14And in the work too, the seers have declared all about Tithis, week days, Karanas, asterisms, Muhurta (48′), Lagna, Yoga, the throbbing of the body, dreams, baths for success in battle, sacrifices performed for the propitiation of planets, the worship of the Yakshas 7 days prior to the day of starting on a journey, prognosis
through the movement—clockwise or otherwise—of the flame of the Sacrificial fire, the correct understanding of the feelings of the elephants and horses through the movements of their limbs, military proclamations and tendencies, omens, etc., the suitability through the help of the planets of any of the six expedients in foreign politics, viz., (1) peace or alliance, (2) war, (3) march or expedition, (4) or halt, (5) seeking shelter and, (6) duplicity; the four means of success against an enemy, viz. (1) conciliation or negotiation, (2) bribery, (3) sowing dissensions and (4) punishment (open attack)—to be judged by the omens (good or bad) when setting out on a journey ; nature of the camping ground—lands for the location of the army—, the colors of (ceremonial) fires, the procedure of employing at the proper time ministers, spies, envoys, foresters, instructions for besieging and capture of fortresses belonging to others.
5He who has got a clear grasp of the astrological science inclusive of the mathematical portion as if it were spread before his eyes in the world and engraved in his intellect and imbedded in his heart, the predictions made by him will never prove ineffective.
15It is only he who has made a complete and thorough study of the Samhita that becomes fit to divine the past, present and future—a true Astrologer.
16The undermentioned subjects are treated of in the Samhita.
17The movements of the Sun and other planets, their nature and extent of change if any, their magnitude, color, rays, brilliancy, their form or figure, their setting and rising, their route, the nature of their motion on the way, retrograde and direct, upwards and downwards, conjunction with a star or planet and of their course among the stars and the like, their effects, the nine triads of stars (divided like a tortoise) and their effects in the countries, the Agasthya Chara (the course of Canopus), the time of its rise (which ushers the Sarat Season when everything on earth assumes a lively appearance), the course of the seven (sages and) stars, the constellation called Ursa Major and their effects, the assignment of countries substances and living beings to the planets and also to the stars, the ascertainment of the good effects resulting from planets occupying all the three houses, viz., 1st, 6th and 9th, effect of planets being at war, their conjunction with the Moon, the planet presiding over the year and the effect caused thereby, monsoons indications of the weather, the Moon’s conjunction with the stars, Rohini, Swati, Purvashadha and Uttarashadha, symptoms for immediate rain, predicting good or bad effects through the growth of flowers and fruits, the misty halo round the Sun and the Moon, line of clouds crossing the Sun at Sunrise or Sunset, of the winds, fall of meteors, apparent outbreak of fire in the quarters, earthquakes, redness of the sky just before Sunrise or after Sunset, clouds taking the appearance of a City, of dust-storms, portent of thunderbolts, variation in value of commodities, the growing of corn, fruits, etc., Indradhwaja or banner worshipped by kings, rainbow, architecture, the science of foretelling good or evil by the movements of limbs, or by the cawing of crows, Antarachakra omens, phenomena connected with the deer, dogs, winds blowing in the 8 directions, royal mansions, construction of temples, casting of images, installation or consecration of an idol, herbalistic treatment, finding of sources of water, ceremony of general purification by water (done by kings, etc.), flight of the Khanjana (wagtail), expiation of evil caused by unusual phenomena boding calamity, Mayura Chitraka or (coronation ceremony when the Moon is in), of swords, tiara or diadem, all about the features, etc. of cock, tortoise, cow, rain, horse, elephant, a man and a woman, about the harem, breaking out of boils, injuries to shoes and clothes, on chowries, staffs, beds and seats, examination of gems and precious stones, lamps, materials derived from tusks, wood, etc., good and bad omens which are common to all the people of the world inclusive of the King and the ordinary individual. And all the above should be divined by an astrologer every moment with a single-minded devotion. And it is not possible for a single person to comprehend all these occurring day and night. Hence an astrologer in the employ of a king should engage four efficient assistants for the task, each to be in charge of two directions, thus: one to observe east, and south-east, a second for the south and south-west, a third for the west and north-west, and the fourth for the north and north-east. By this, it will be possible for noting clearly the fall of meteors and the like which is sudden in its nature and one’s good and bad effects have to be predicted through the form, color, viscidity, size, etc., of these falling bodies and as to how they dash or strike against the other planets and stars .
6A king who does not patronize an astrologer who is thoroughly proficient in the science with all minute details and who is an expert in Astronomy and Horoscopy will surely come to grief.
7Even sages who have selected forests as their dwelling place, who are free from pride or arrogance and who are without family ties begin to take interest in the science, when they meet an astrological expert.
8Just as the night does not shine without a lamp, and the sky without the Sun, so will a king have pitfalls like a blind person, if he has no astrologer to guide him.
9A Muhurta, a Tithi, a Star, a Ritu, an Ayana, all these will be a confusion to a king, if there be no astrologer to guide him.
10Therefore, should a king who is desirous of success, fame, wealth, all kinds of enjoyments and happiness secure the services of a leading astrologer who is well-read, clever and proficient in the science.
11One desirous of prosperity should therefore avoid residing in a place where there is no astrologer. For, the astrologer is, as it were, an eye, and no sin will creep in there.
12No person who studies astrology and divines the course of destiny will ever be seen in hell. He will have his permanent residence in the Brahmaloka.
13That Brahmin who has studied and understood completely the Samhita with the commentary is fit to be honoured with the role of chief guest in a Sraddha and the dinner is sanctified by his company.
14The Yavanas are of low origin. When this science has come to stay with them and when such astrologers are worshipped as sages, how much more should an astrologer of the Brahmin origin be?
15Prediction made by people who are sorcerers, who are possessed by deities and who learn something about the subject in question by eavesdropping and by hearsay should on no account be considered, for they are no astrologers.
16He who poses himself as an astrologer by his knowledge of merely locating the stars, without having actually studied and understood the science is reckoned as a sinner and a blot to the society.
17Just as a prayer addressed to the clod of earth at the gate of a city for a boon is fulfilled through blind chance, even so is considered the prophecy made by the ignorant which sometimes comes out true.
18A king ought to shun a Jyautishika who justifies the occurrence of an event as a result of his original prediction, who has become arrogant by dabbling in astrology and who introduces irrelevant matters.
19He who is well-versed in Horoscopy, Astronomy and Samhita should be honoured by the sovereign and kept near him with a view to secure prosperity.
20Neither a thousand elephants, nor even four times that number of horses will be able to accomplish what a single Jyautishika who knows the time and clime can do.
21The effect of all bad dreams, bad thoughts, bad sights and wicked actions will vanish away immediately, when one hears about the Moon’s passage over the stars.
22No one, may it be the father, mother, a relative or a friend, will so well be solicitous for the welfare of the king and his retinue as a trust-worthy astrologer employed in his court, seeking merely unsullied fame.