Chapter 27.
Lost Horoscopy
If a querist does not have the knowledge of his birth year, Ayana, Ritu, month etc., Paksh, day, Navamsh, Dwadashamsh, Lagn, Star and Janm Rāśi, he can gain the information from a Jyotishi. The querist should come to the Jyotishi, when the sky is clear (i.e. cloudless) with dakshina, flowers, fruits etc. and declare such a purpose. The clarity of the sky is a good augury for Prashn. One should not give predictions, when there is a state of cloud in the sky, rain, thunder etc. The offerings of flowers etc. are considered to be good omens.
The Jyotishi should work out the Lagn prevailing for the time of query (which is called Arudh Lagn, or Prashn Lagn) after evaluating (the sincerity of the querist and the omens existing around. From these (i.e. from the Kundali cast for the time of query) the birth year, Ayan, month, Nakshatr and the Rāśi can be estimated through several principles.
The Navamsh position of Guru will correspond to the Arudh Lagn Navamsh, or the Udaya Lagn (the strongest of the two), or the Konas from there.
All the above details can be guessed, as explained below after an estimation of the querist’s age. Should the Prashn Lagn be in the first half of that Rāśi, the birth should have been in Uttarayan, i.e., when Sūrya is in northern course. Should it be the second half, the birth should have been in Dakshinayan, i.e. during Sūrya’s southerly course. That is how an Jyotishi should tell the querist.
The Ritu of birth should be understood through the Grah in Lagn, or the Dreshkan lord from there. The three seasons of Uttarayan are ruled by Śani, Śukr, or Man̄gal, while in Dakshinayan the three lords are Candr, Budh and Guru. Should Sūrya be in Lagn, or the Hora, or Dreshkan rising at the time of query, the querist was born in Geeshma Ritu. This is true, when the same (i.e Sūrya in Lagn etc.) does not receive a Drishti from, or is not yuti with any other Grah. Should the Ritu not suit the Ayan, the Ritu’s of Candr, Budh and Guru should be altered with that of Śukr, Man̄gal and Śani, respectively.
Should the Prashn Lagn be in the first five degrees of the Dreshkan, the birth should have been in the first month of the Ritu, if in the second half of the Dreshkan, the birth was in the second month of the Ritu. If the querist faces the north-east and touches the right side of the body, the birth was in Uttarayan and, if he touches the left side of the body, the birth was in Dakshinayan. The Ritu can be guessed by the flowers touched in addition to the above. Similarly through the portion of the body touched by the querist, the Ayan can be guessed. Should he touch the upper portion, it is Uttarayan and, if he touches the lower portion, this indicates Dakshinayan. By a repeated touch, the month can be guessed. If two estimations by two different methods coincide, then it is only true.
If the Prashn Lagn is Vrischik, or Kumbh, or Kanya, or Meen, or Simh, or Tula, the birth should have been in the night.
If the Prashn Lagn is among Vrishabh, Kark, Mithun, Makar, or Dhanu, or Ravi Hora, it is a day birth.
If Meen rises in Rāśi, or Navamsh at the time of query, the birth should have been at sunset, or at a time, when day starts (i.e. sunrise), or at mid-day, or at midnight.
The number of degrees past in the Prashn Lagn, or the degrees traversed by Candr at the time of query will correspond to the Ghatis passed from sunrise, or from sunset at birth.
The upper portion of the body represents a movable Rāśi, the middle portion a fixed Rāśi and the lower portion a dual Rāśi.
The Lagn at birth can be determined according to the part of the body, viz. head etc., touched by the querist, or based on the eatables, if bought by the querist, or the appearances, that may be noted at that time, or any hue, heard at that time.
Note the Rāśi occupied by the strongest Grah and its position with reference to Prashn Lagn. So many Rāśis away from that Grah will the natal Lagn be.
Possibly, the Prashn Lagn, or it Konas can also correspond to the natal Lagn, or the Rāśi, from which a Grah lends its Drishti to Prashn Lagn can also be the natal Lagn. Alternatively, the Rāśi owned by the Grah in Prashn Lagn may coincide with Janm Lagn.
Note the number of Rāśis between Prashn Lagn and the lagn at sunrise on the day of the query. So many stars counted from Ashvini will be the natal star.
Multiply by 2 the difference of Rāśis between Prashn Lagn and Udaya Lagn. To this product, add the number denoted by the ruling Nakshatr at the time of query. Divide the final product by 27 and the remainder will represent the birth star counted from Ashvini.
The Prashn Matras (i.e. the value of the words uttered by the querist) should be added twice and thrice and be divided by 27. The remainder counted from Ashvini will reveal the natal star.
The rays for the 12 Rāśis from Mesh are 9, 8, 14, 8, 11, 9, 6, 7, 5, 10, 8 and 14, respectively. For the Grahas from Sūrya these are 20, 18, 12, 14, 8, 18 and 10. Thus, ancient sages say.
The figure denoted by the rays for Prashn Lagn (i.e. the rays for the said Rāśi) should be multiplied by the figure denoted by the rays for the Grah there in. Divide the product by 12. The remainder will indicate the Janm Rāśi counted from Mesh. Similar process to Udaya Lagn will yield the Nakshatr at birth, when divided by 27.
If there is no Grah in the said Rāśi, it should be multiplied by the figure of rays of the Grah and the resultant product be divided by 27. The remainder left thus should be treated, as Nakshatr. Instead of 27 divide by 12 to get the Janm Rāśi.
The figures of the Rāśi, which is Lagn at the time of query should be added to the Grah concerned. The product should be divided by 27; the remainder indicates birth star, when counted from Ashvini.
Thus ends the 27th Ch. entitled "Lost Horoscopy" in Horashara of Prithuyasas, son of Varah Mihira.
