Chapter 4.
Nisheka Janmadhyaya
Should Candr in her transit pass through an Upachaya Bhava (i.e. other than Sahaj, Ari, Karm and Labh Bhava) in a female’s Kundali and come in Drishti to, or in yuti with Man̄gal, it leads to her menses and is congenial for conception.
Notes: A girl can attain puberty, if Candr transits Lagn, Dhan, Bandhu, Putr, Yuvati, Randhr, Dharm, or Vyaya Bhava from her natal Lagn and receiving a Drishti from transit Man̄gal. A sexual intercourse in appropriate time, as above can also lead to conception. Candr and Man̄gal signify water and fire in order and also blood and bile, respectively. Mesh indicates pituitary glands and Vrischik rules ovum; both Rāśis are of Man̄gal. When Candr is in Sahaj, Ari, Karm and Labh Bhava, ovum cannot cause conception and hence its position in Anupachaya is indicated. A different condition for conception is, that the same Candr should be in Sahaj, Ari, Karm, or Labh Bhava from the Lagn and receive a Drishti from a male benefic (i.e. only Guru). The female, should of course be in a suitable condition, as laid down in the next Sloka.
In respect to women, thirteen nights after (menstrual) bathing (from the 5th day of menses through the 17th day), they become fit to conceive. This does not apply to female children and old women (who have no menstrual course), sickly women and barren women.
Notes: Sixteen nights after the menses are declared fit for conception according to Ch. 3 of Jataka Parijata. First four days are of course unfit, when there will be menstrual flow. But western medical researchers feel, that the week preceding a menstrual course is more effective for purpose of conception.
To bear an issue, the sexual intercourse should take place, when Candr is in an Upachaya in reference to her Rāśi Kundali and receives a Drishti from a male benefic, or ascend with it.
Notes: As per Sloka 1, the transit Candr should be in Anupachaya from natal Lagn and be in Drishti to Maìgal, while, as per this Sloka Candr during intercourse should be in Upachaya and receiving a Drishti from a male benefic, Guru. Sūrya and Śukr in own Navamshas and in Upachaya from Lagn/Candr in a male’s Kundali and Candr and Man̄gal in own Navamsh and in Upachaya from Lagn for a female can lead to conception.
Should sexual union take place, when Sūrya, Candr, Śukr and Guru are in own Rāśi, or Navamshas, it leads to the birth of a son. Similar result occurs, if these Grahas bare in Lagn (at the time of intercourse) and receive a Drishti from, or are yuti with Man̄gal.
Notes: Whatever is being stated in this Ch. is with reference to Nisheka Lagn unless otherwise mentioned to the contrary.
Should Guru be in Lagn, Putr, or Dharm Bhava, or in his own Rāśi, or Navamsh and the week day auspicious, then the conception obtained thus becomes exemplary.
The under mentioned Yogas prevailing at the time of intercourse lead to conception of a male child: a) Yuti of Lagn’s lord and Putr’s lord; their mutual aspect, or exchange between them; b) Strong Śani in odd Bhavas other than Lagn; c) Budh in Putr Bhava without being in yuti with of, or in Drishti to others; d) All the male Grahas in Ari Bhava and, or Labh Bhava, while Putr’s lord is strong; e) All Grahas in odd Rāśis.
Notes: The involvement of an odd Rāśi is essential, as they are male ones, so that a male issue is obtained, vide points b) and e) above. The conceptional Lagn, Guru, the luminaries and Śukr being strong and in an odd Rāśi can also lead to birth of a son. As the conception time is difficult to be obtained, one can safely depend upon Prashn Kundali, or Janm Kundali. Should Candr and Śukr be chiefly important, there will be birth of a female.
The following combinations (at the time of intercourse) lead to birth of a female issue: a) Candr and Śukr together in Putr, or Karm Bhava; b) Candr and Śukr in their own Rāśis and, or Navamsh; c) Rahu rising and receiving a Drishti from Candr, or vice versa. d) Śukr in Candr’s Hora, or in Kendr from Lagn.
Notes: Śukr should preferably be in Vrishabh Vargas, as it is his female Rāśi. Tula is a male Rāśi.
Should Budh be in a dual Rāśi coinciding with Lagn, or, when a dual Rāśi is Lagn and in Drishti to Budh, or Budh is in Karm Bhava (at the time of intercourse), birth of twins is indicated. The sex of the children can be guessed by the Rāśi and Navamsh involved.
Notes: Budh is an important Grah in the assessment of twin birth. And Mithun Rāśi ascending can lead to twin birth. Further, if Sūrya and Guru are posited in Dhanu, or Mithun in any Bhava, especially, as Putr Bhava, birth of twins is indicated. Candr and Man̄gal in Meen, or in Kanya receiving a Drishti from Budh lead to the same effect. According to Ramadayalu’s Sanketa Nidhi, Ch. 11, Sloka 3, when Sūrya is in a quadruped Rāśi and other Grahas in dual Rāśis with strength it indicates twin birth.
The following positions (at the time of intercourse) doubtlessly lead to birth of twins: a) Both Candr and Śukr in even Rāśis, or in dual Navamshas (in female Rāśis, like Vrishabh, Kark etc., or in Mithun Navamsh and its Kendras); b) Budh in Lagn, while Man̄gal and Guru are in odd Rāśis.
Notes: The first combination can lead to birth of two female issues, as Candr and Śukr are female Grahas. The latter combination is capable of giving two male issues, as Guru and Man̄gal are masculine Grahas.
Should Lagn and Candr be in even Rāśis and receive a Drishti from a strong Grah, then there are twins in the womb (one female and one male). Similar results follow, if Candr and Śukr are in even Rāśis, while Guru, Man̄gal, Budh and Lagn are posited in odd Rāśis, or in dual Rāśis and are with strength, (Slokas 21 and 22, Ch. 8 of Saravali, my English translation) Incidentally, from the said Ch., we see below the combinations of Grahas for birth of triplets: The following Yogas prevailing at the time of Adhana lead to birth of triplets: a) Budh remaining in Mithun Navamsh giving a Drishti to a Grah, who also falls in a dual Navamsh; b) Budh remaining in Mithun Navamsh giving a Drishti to a dual Rāśi, which ascends; c) Budh in Kanya Navamsh giving a Drishti to a Grah falling in dual Navamsh; d) Budh in Kanya Navamsh giving a Drishti to a dual Rāśi, which ascends. e) Budh in Mithun Amsh giving a Drishti to a Grah in Mithun Amsh, or Dhanu Amsh; f) Budh in Mithun Navamsh giving a Drishti to Lagn, which falls in Mithun Navamsh, or in Dhanu Navamsh; g) Budh in Yuvati Bhava giving a Drishti to a Grah in Kanya/Meen Navamsh, or giving a Drishti to such Lagn Navamsh.
Combinations a) and b) lead to birth of triplets one female and two males. Combinations c) and d) cause birth of triplets consisting of two females and one male. Combinations at e) and f) cause three male children, while Combinations at g) indicate birth of three female issues.
Jataka Parijata, Ch. III quotes more combinations for birth of triplets, which the reader may consult.
For birth of more than three issues, here is a combination: Dhanu Lagn in Vargothama, while all Grahas with strength being in any Rāśi, but in Dhanu Navamsh. The said Lagn should, however, receive a Drishti from Budh and Śani (see Sloka 25, Ch. III, Jataka Parijata).
From the above, we can take a clue, that Budh and Śani are chief Grahas connected with birth of twins, triplets etc. If one of them is strong and auspiciously posited in Putr, or Dharm Bhava at birth, in exaltation, own Bhava and the like, then twins etc. are to be expected. If Śani is adverse, in Putr Bhava, it is not good for issues.
Should Sūrya and Candr be in mutual Drishti in day time or, if Budh and Śani be so in the night (during the time of intercourse), the child born will be neither male nor female.
Notes: According to Shastras, intercourse in day time is not congenial for progeny. Śani and Budh both being neuters will only push such a child.
The (child-yielding) Yogas mentioned will be futile for the couple without virility, just as the blind are devoid of many qualities (i.e. advantages).
Notes: The Sloka is suggestive of the fact, that irrespective of promising combinations of Grahas at the time of intercourse, one should have good Putr·Bhava/Putr’s·lord. Unless the promise for progeny is from the natal horoscope, such indications from Adhana are of no effect.
During the first month of conception, the embryo will only be in the form of coagulated blood and (the development) is ruled by Śukr. Man̄gal presides over the second month, while it takes the form of a seed (like Pingaka, or Pingaksha seed). In the third month it transforms into a sprout and is ruled by Guru; marrow and bones are added in the 4th month ruled by Sūrya; development of skin, fat and blood takes place in the fifth month under the rulership of Candr; Śani takes over the process of growth of limbs in the sixth month; senses occur to the child under the rulership of Budh in the seventh month hunger and thirst are felt in the 8th month, which process is controlled by Lagn’s lord of Nisheka (i.e. the Grah ruling the moment of intercourse, that led to conception) and Candr rules the ninth month, when the child develops excitement and moves in the womb of the mother. The 10th month is ruled by Sūrya preceding the delivery.
The foetus will progress according to the disposition of the months concerned (i.e. the respective lords, as mentioned in 4-15 to 4-19) and the delivery of the child should be predicted after making a thorough study of all the conditions.
Notes: Should the Grah concerned be afflicted in transit, when the foetus is undergoing various developments, the particular process is not safely taking place. For example, if Budh is combust, be eclipsed by Rahu etc., in the fifth month, then the child will not develop its intelligence well. Should Sūrya be afflicted in the 10th month, for example, be caught in an eclipse, the delivery may be delayed beyond due date, or it may be very difficult, as against a normal one (See Sloka 21).
Should any particular month’s lord be afflicted, or defeated in war between Grahas, or combust in Sūrya, the particular process will not progress and there may not be smooth delivery.
If the Nisheka Lagn’s lord is posited in a movable Rāśi, the child will be born in the 10th month; if it be in a fixed Rāśi, the delivery will be in the 11th month and a dual Rāśi will delay the delivery to the 12th month.
Notes: The number of days in that particular month will depend on the degrees traversed by the said Lagn’s lord. Suppose the Nisheka (Prashn) Lagn’s lord is in Kark 15 (a movable Rāśi), then delivery may take place around the 15th day in the tenth month. However, Shuka Jataka says, that delivery shall be in the 9th, the 10th, or the 11th month, as Lagn is movable, fixed, or dual.
Whatever have been described earlier in connection with Nisheka Lagn are equally applicable to Lagn prevailing at the time of a query (i.e. Prashn Lagn) regarding the child in the womb. If the Prashn Lagn falls in an odd Rāśi and is yuti with of, or in Drishti to a male Grah, the child in the womb is male.
Should the querist touch the right side of his body, or touch another man, or utter words of masculine gender, then it can be concluded, that the child to be born is male. Should the Prashn Lagn receive a Drishti from, or is occupied by female Grahas, it is a female child.
The following four principles may be noted: 1) Find out, which is stronger between Lagn and Candr at the time of a query and the related Dwadashamsh. When Candr (the month being appropriate for delivery) transits such a Rāśi, as indicated by the number of Dwadashamshas, counted from that particular Dwadashamsh position, delivery will take place. 2) Alternatively, note the Navamsh occupied by Candr at the time of query. Should Candr in transit reach the 7th Bhava there of, delivery may take place. 3) Delivery may also take place, when Candr transits the Bhava of such Navamsh lord. 4) Ascertain the fraction of the Prashn Lagn with reference to its total duration and note whether it is a day Rāśi, or night Rāśi. If it is a night Rāśi, delivery will take place in the day time after such a time of fraction (past sunrise) and, if it is day Rāśi, delivery will take place after sunset after the lapse of such a fraction of time. Should Bandhu’s lord be endowed with strength at the time of query and enjoy auspicious Yogas, predict comfortable position for the child in the womb.
Notes: Rule 1: Note, which is stronger, whether Lagn, or Candr (in Nisheka, or Prashn). Suppose Lagn is stronger and in the 7th Dwadashamsh of Mesh, i.e. between 15 00’ - 17 30’. It is in Tula Dwadashamsh. Note the possible month of delivery, as mentioned in Sloka 22 supra. When Candr in transit reaches Tula Rāśi, delivery can be expected. Rule 2: This is simple and is applicable to Prashn. Rule 3: Same, as Rule 2. Rule 4: Instead of proceeding with fraction of duration the Prashn Lagn has completed, we can easily proceed by the longitude the Prashn Lagn Sphuta has obtained. Suppose the Prashn Lagn is 3 degrees in a certain Rāśi. That is, it has completed one tenth of the Rāśi. If it is a night Rāśi, note the day duration on the possible day of birth and predict birth to be after one tenth of it has passed from sunrise. The reverse should be true for a day Rāśi, i.e. birth will be after one tenth of the night following sunset. Mesh, Vrishabh, Mithun, Kark, Dhanu and Makar are night Rāśis and the rest are day Rāśis (Sanketa Nidhi, Ch. 7, Sloka 13). Also see my English translation of Saravali.
Thus ends the 4th Chapter entitled "Nisheka Janmadhyaya" in Horashara of Prithuyasas, son of Varah Mihira.
