Bṛhat Yātrā of

Varāhamihira
Translated by
Chapter One: Michael Douglas Neely
The Effort of Man
and that Belonging
to the Divine (Fate)

© 2018 – 2022 Michael Douglas Neely

The Translator and the
Translation
For the most part, I am a self-taught Sanskrit enthusiast. You
can see my translation work on my academia.edu profile:
https://independent.academia.edu/MichaelNeely
For my Sanskrit language references, most of the time I
consulted the Sanskrit primer Devavāṇīpraveśikā by Robert
and Sally Goldman, Sanskrit Grammar by William Dwight
Whitney, Sanskrit Manual by William Bucknell, and the
Academic Room Sanskrit-English iOS Dictionary app.
The script for this translation was generated from the Learn
Sanskrit website:
http://www.learnsanskrit.org/tools/sanscript
The Sanskrit Grammarian website was also extensively used to
find and confirm noun declensions and verb conjunctions:
http://sanskrit.inria.fr/DICO/grammar.html
The online Sanskrit Dictionary website was also extensively
used to look up various Sanskrit words for their definitions and
parts of speech:
http://sanskritdictionary.com/
In my prose translations, I tried to be as literal as possible, not
adding anything to the translation that was not in the original
Sanskrit text. If I did add something, it is clearly indicated. For
each verse translated, I show the transliteration of Sanskrit in
the International Alphabet of Sanskrit Transliteration (IAST)
© 2018 – 2022 Michael Douglas Neely
format and the English translation I created. After that, I broke
down each word of the Sanskrit text into its pre-sandhi form
and listed the various grammar identifiers of each word. When
needed, I explain why my translation is different from other
translations and provide other background information
essential to understanding the verses. It is up to each person to
arrive at a translation that makes sense to him/her. My mission
in all my translations is to provide a very detailed word for
word translation identifying each word’s grammar and to
provide an understandable translation for everyone. I don’t
seek to be the supreme authority on any translation that I do.
I am not a Sanskrit professor nor do I claim to be an expert in
the Sanskrit language. Some Sanskritists may criticize this
translation given I am not a credentialed Sanskritist in the guise
that I made certain grammar and translation errors. I am not
immune to error, but I am definitely confident that I provide a
valuable Sanskrit resource in this publication. If one feels
moved to criticize my work, I would appreciate a detailed
response in regards to my error and not some off the cuff
rebuke from on high. I understand society’s tendency to give
the benefit of the doubt to a credentialed person over a
non-credentialed enthusiast, but just be aware that credentialed
and uncredentialed people make errors all the same.
Whenever I translate a Sanskrit text, I do so to understand a
particular knowledge from its primary source and retrace the
steps of other translators. I want to confirm the accepted
understanding of the text. With my detailed Sanskrit to English
translations, I also seek to make a bridge between Sanskrit
enthusiasts and the texts I have translated as a vehicle of
education and joy.
There is one book source and two online sources for the Yoga
Yātrā that I used as follows:
Yoga Yātrā by Varāhamihira translated and edited by Dr.
Satyendra Mishra (paperback)
https://www.exoticindiaart.com/book/details/yoga-yatra-of-var
aha-mihira-NAI955/
Yoga Yātrā by Varāhamihira (Gretil digital conversion of
Sanskrit text). Based on the edition by Ramacandra Jha,
Darabhanga, KMSG 23, 1986 with reference to Kern,
Hendrick, ``Die Yogayatra des Varāhamihira, Adhyaya 1--9''
Verspreide Geschriften, Vol. 1, pp.99--168, Hague, 1913 and
Bhattotpala's commentary on the Brihat Samhita
http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/8_jy
ot/yogay2_u.htm
The Hendrick Kern Sanskrit to German translation can be
found on Google Books at the following link:
https://books.google.com/books?id=lMhDAAAAYAAJ&pg=P
A97&lpg=PA97&dq=%22Die+Yogayatra+des+Var%C4%81ha
mihira%22+hendrick+kern&source=bl&ots=LdFnQe0Oym&si
g=ACfU3U0ebuoRUS2dpGrs4xPS-f8Mw2aa_w&hl=en&sa=
X&ved=2ahUKEwjsiOjI4MT7AhWpIjQIHUs9AAQQ6AF6B
AgFEAM#v=onepage&q=%22Die%20Yogayatra%20des%20
Var%C4%81hamihira%22%20hendrick%20kern&f=false
The Ramacandra Jha version has 22 verses whereas the Kern
version has 21 verses. The difference occurs at the 9th verse
with an additional verse in the Ramacandra Jha version.
© 2018 – 2022 Michael Douglas Neely
Yoga Yātrā Vivṛti by Bhaṭṭotpala (digital scan)
https://archive.org/details/YogaYatraVivritiShriBhattotpal2879
Alm13Shlf2DevanagariJyotish/mode/2up
I found only one online Sanskrit-only source of the Bṛhat
Yātrā. It was edited by the late David E. Pingree and published
in 1972. It is available online at the following links:
https://archive.org/details/BrhadyatraOfVarāhamihira
https://www.cc.kyoto-su.ac.jp/~yanom/sanskrit/jyotisa/by.jyt
Please note, the Bṛhat Yātrā is a more expansive version than
the Yoga Yātrā that deals with the same subject matter of
military astrology.
Pingree stated that he wanted to work on a translation of the
Yogayatrā. I searched for this translation, but could not find it.
I even checked with Brown University Library in Providence,
Rhode Island, USA where his massive library is kept and got a
written confirmation that they did not have this item. I am still
waiting on a response from the American Philosophical Society
Library in Philadelphia, Pennsylvania, USA where his personal
papers and other items not at the Brown University Library are
kept.
Given I had no English translation to use for reference, I was
very careful in my translations. To my knowledge, there is no
publicly available Sanskrit-English translation of the Bṛhat
Yātrā nor the Yogayatrā from the sources I used.
Neither the Yogayatrā nor the Bṛhat Yātrā have been
commonly translated like Varāhamihira’s other works such as
the Bṛhat Jātaka and the Bṛhat Samhita. Even the difficult
astronomical text Pañcasiddhāntikā by Varāhamihira has been Abbreviations
translated into English with extensive commentary. The
Yogayatrā deals with military astrology and has much value in Yogayatrā: YY
being translated, even though the content is not nearly as
practical. And that is probably why it has not been translated Bṛhat Yātrā: BY
into English thus far.

I look forward to comparing these military astrology texts with

the 8th Century AD work on Middle East military astrology,
Astrological Works of Theophilus of Edessa, edited by
Benjamin N. Dykes and translated by Eduardo J. Gramaglia.
This publication can be found at the following Amazon.com
link:
https://www.amazon.com/Astrological-Works-Theophilus-Edes
sa/dp/1934586455/ref=sr_1_3?ie=UTF8&qid=1521679334&sr
=8-3&keywords=benjamin+dykes&dpID=51A3dX8esVL&pre
ST=_SY291_BO1,204,203,200_QL40_&dpSrc=srch

At first, I started the translation of Bṛhat Yātrā after finishing

up my first translation draft of Varāhamihira’s Bṛhat Jātaka. I
got a renewed appreciation for Varāhamihira and his pivotal
role in amassing the astronomical and astrological primary
source knowledge known in the 6th Century CE in East Indian.
Anyone interested in ancient astronomy and astrology would
benefit much from studying Varāhamihira’s work.

This translation was revised and enlarged on Saturday,

December 10, 2022. It was originally published in 2018.

© 2018 – 2022 Michael Douglas Neely

List of Chapters in the Bṛhat Chapter 11: Exceptions to the General Rules
(utsargāpavāda)/38 verses
Yātrā Chapter 12: Miscellaneous (miśraka)/25 verses
The below list of chapters includes the English translation of
Chapter 13: Twitchings of the Body (dehaspandana)/10 verses
the Sanskrit chapter title, the Sanskrit chapter title, and the total
number of verses in each chapter. There are a total of 543
Chapter 14: The named Cittaśuddhir (cittaśuddhir)/6 verses
verses in the Bṛhat Yātrā.
Chapter 15: Performance of the Guhyas (guhyakānuṣṭhāna)/15
Chapter 1: Action of Man and that Related to the Divine (Fate)
verses
(daivapuruṣakāra)/20 verses
Chapter 16: Dreaming (svapna)/32 verses
Chapter 2: Inquiries (praśna)/35 verses
Chapter 17: Snāna of Victory (vijayasnāna)/16 verses
Chapter 3: Qualities of the Tithis (tithiguṇa)/3 verses
Chapter 18: Offerings to the Planets (grahayajña)/24 verses
Chapter 4: Strength of the Nakṣatras (nakṣatrabala)/30 verses
Chapter 19: Characteristics of Fire (agnilakṣaṇa)/10 verses
Chapter 5: Results of the Day (vāraphala)/4 verses
Chapter 20: Favorable to a Departure (prasthānika)/3 verses
Chapter 6: Qualities of the Muhūrtas (muhūrtaguṇa)/7 verses
Chapter 21: Omens of Elephants (gajalakṣaṇeṅgita)/15 verses
Chapter 7: Strength of the Moon (candrabala)/10 verses
Chapter 22: Omens of Horses (vājilakṣaṇeṅgita)/21 verses
Chapter 8: Strength of the Lagna (lagnabala)/20 verses
Chapter 23: Auspiciousness and Inauspiciousness of Birds
Chapter 9: Division of the Lagna (lagnabheda)/18 verses
(śakunaśubhāśubha)/69 verses
Chapter 10: Strength of the Position of the Planets
Chapter 24: Howling of Jackels (śivāruta)/11 verses
grahasthānabala/22 verses
Chapter 25: Omens of Crows (vāyaseṅgita)/16 verses

© 2018 – 2022 Michael Douglas Neely

Chapter 26: Omens of the Breath (śveṅgita)/3 verses

Chapter 27: Auspiciousness and Inauspiciousness

(maṅgalāmanṅgala)/6 verses

Chapter 28: Omens of Banners, Large Umbrellas, Etc.

(dhvajātapatrādiśakuna)/6 verses

Chapter 29: Encampments (niveśa)/4 verses

Chapter 30: Assailable (abhiyojya)/3 verses

Chapter 31: Meditation on the Thunder, Earth, Meteor, and

Rain for an Unconquered Army
(senāvātavṛṣṭyulkābhūgarjitasandhyā)/13 verses

Chapter 32: Omens (utpāta)/18 verses

Chapter 33: Unobtained Stronghold of a Town

(puradurgālabdho)/4 verses

Chapter 34: Certain of Victory (jayottara)/6 verses

© 2018 – 2022 Michael Douglas Neely

Commentary on Chapter One of
the BY and YY
General Points on Both Texts
According to Ajay Mitra Shastri’s book, Varāhamihira’s India,
published in 1996, the BY was composed before the YY, so
maybe we will find some of Varāhamihira’s ideas refined in the
YY.
The title for chapter one of the BY is as follows:
The Effort of Man and that Belonging to the Divine (Fate)
The title for chapter one of the YY is as follows:
The Expression of Man and that Belonging to the Divine (Fate)
There is different wording used in the two titles that I have
translated as effort (kāra) and expression (ākāra). The Sanskrit
word, kāra, conveys the sense of making, doing, putting
forward effort, or action. While the Sanskrit word, ākāra,
conveys a sense of the expression, an outward sign of emotion
like a facial expression, or an appearance of something. So
while the word, kāra, has a more active and objective sense;
the word, ākāra, has a more passive and subjective sense.
© 2018 – 2022 Michael Douglas Neely
Commentary on the BY
The first verse praises various qualities of the Sun. as follows:
“The Sun opens like a lotus when it rises and it contracts when
it reaches the descendant. That Sun, imperishable among the
rays of light, excels in the three worlds with the moving and
non-moving.” (BY 1:1)
The second verse concerns the method of animal sacrifice to
attain success on the earth, avoiding evil, and destroying
obstacles as follows:
“Having conquered the earth by the animal sacrifice (medha) to
the lord of the yakṣas (Kubera), thus from the great effort of
the lord of men, may he not be engaged in evil (pāpa)
destroying those causing obstacles, indeed, with those animals
among the sacrifices (makhas) by the proper ritual sequence.”
(BY 1:2)
The third verse describes the various qualities of a wise person
as follows:
“The wise are joined to the powerful capacity of the resolute
mantra, having a household of tamed senses, pleased with
offspring, patient, a great worshiper, and a beloved warrior.”
(BY 1:3)
The fourth verse lists the desirable qualities of an astrologer as
follows:
“An astrologer of him, [wearing] plain attire, wise, able bodied
and independent, well-born, competent, bold, unimpaired,
well-behaved and such like that, and also the appointed of
him.” (BY 1:4)
The fifth verse then goes on to declare that the wise men who
advise that wise man mentioned in verse three either describe
the actions of men and fate or discard those two in declaring
the issuance of results. Verse four is as follows:
“The wise men describe the encountered actions (kāras) of
men and that belonging to the divine (fate) and the
accomplished results of him. Then there are some, who, having
rejected the action (kāra) of men and indeed that belonging to
the divine (fate), declared the issuance of the results.” (BY 1:5)
Verse six states the certainty of receiving the good or bad
results that are eventually to be received. Verse six is as
follows:
“Indeed, those to be obtained, are obtained. One attains those
to be attained. One obtains those to be obtained in discomforts
and comforts.” (BY 1:6)
Verses seven through nine declare superiority and exclusivity
of fate in regards to the efforts of man having sway over it.
Verse eight was particularly difficult to translate and my
translation is my best try at it. The verses are as follows:
“Not everyone should obtain the result if accomplishment
should be based on effort. Those moving and those lacking
movement are seen day and night.” (BY 1:7)
© 2018 – 2022 Michael Douglas Neely
“Indeed a slayer should be like a bird (vihaṃga), having
attacked. Determined by the fate (vidhāna) of the lord (īśvara)
of Aryaman is not fit to be indicated by the power (prabhu) of
others nor of the self (ātman).” (BY 1:8)
“Therefore, fate (daiva) is indeed supreme and should not be
engaged in human action (karma). Even the foremost
enjoyment partakes in inactivity in this world.” (BY 1:9)
Verses ten and eleventh admonishes those who have contempt
for fate focusing only on their efforts as follows:
“Those who are unsteady with pride in the self (ātman) having
contempt for the fated design of misfortune difficult to
overcome service enemies, even the old of those. One does not
obtain what is seized by the hand of those great beasts brought
to an end, even the wealth with conquest.” (BY 1:10)
“Thus in the future, indeed those clinging to their stubbornness
having not considered that belonging to the divine (fate), those
witnessing experienced only strenuous effort in the
accomplishment of action (kriyā).” (BY 1:11)
Verse twelve even states that a sovereign without energy, but
with understanding has enemies that are like serpents without
venom. The verse is as follows:
“Indeed, a sovereign without energy and also endowed with
understanding (buddhimat) is always to be harassed by
enemies, like a serpent with no venom.” (BY 1:12)
Verse thirteen speaks of the delight of a man steady in effort as
follows:
“A man steady in effort abides with those steady in speech.
Those steady in speech are impelled to delight in and abide
with a man steady in effort.” (BY 1:13)
Verse fourteen once again warns against the disregard for fate
and the importance of wise conduct as follows:
“One stupid in regards to the consideration of fate having an
eagerness for sleep from the action of man from the troubles of
one’s heart’s desires does not passionately kiss a beautiful face.
A lion quickly celebrated with wise conduct that is one in the
same with determined courage takes in the well scented with
ardent passion with pleasant and intense tears.” (BY 1:14)
Verse fifteen speaks of the attention to the earthly seasons in
attaining accomplishments as follows:
“Those accomplishments in the results corresponding to the
rainy and harvest season are seen. In this aim, may you hear
verses (ślokas) related to ingress of the ayana ruling the two.”
(BY 1:15)
Verse sixteen indicates the interdependence of fate and human
effort as follows:
© 2018 – 2022 Michael Douglas Neely
“There is no human effort (mānuṣa) without that belonging to
the divine (fate) and there is no belonging to the divine (fate)
without human effort (mānuṣa). Many cause the
accomplishment of the aim (artha), like a kindling stick to
fire.” (BY 1:16)
Verse seventeen continues by stating that accomplishment of an
aim is not just done by fate or human effort as follows:
“All efforts are met with success from the union with karma.
When there is no success from that belonging to the divine
(fate) and the effort of man, it is not accomplished from just
one by any means.” (BY 1:17)
Verse eighteen states predominance of the one who directs man
in his actions and fate as follows:
“Thus, the one who governs directs man and that belonging to
the divine (fate) in this world of his. Where would I be in this
world of his in regards to an unattempted result?” (BY 1:18)
Verse nineteen praised a man who considers fate when he has
succeeded in a human action and how whatever is performed
by the ātman never touches misfortune. The verse is as
follows:
“Having succeeded in human action with effort at an occasion
of effort, a restrained man considers what is thought with that
belonging to the divine (fate). Secondly, those performed by
the ātman do not touch that of misfortune.” (BY 1:19)
Verse twenty speaks of the three guṇas and how sattva is the
favorable guṇa in a result of karma as follows:

“The result of karma gained from sattva with delight will

mature with great effort from the sovereign. From which the
rest are with great difficulty; hence, those to be enjoyed are to
be sought by men by the actions of men.” (BY 1:20)

© 2018 – 2022 Michael Douglas Neely

Commentary on the YY The third verse of the YY states the origin of good and bad
karma and the results of that good and bad karma as follows:
The first verse of the YY is very much like the first verse of the
“The good and bad karma produced from other (anya) births is
BY in that they both praise the qualities of the Sun. The YY’s
related to the divine (fate). The whole of that is in the birth of a
declaration is much longer than the BY’s and lists many
good family, etc. in addition to the capacity for discipline and
epithets of the Sun. The YY’s verse is as follows:
excellence from infancy (bālya) and born of that related to the
divine (fate) and man, thus engaged in the occupation of
“He who as the thousand-rayed (Sahasrakara) is the light of the
husbandry (kṛṣivat) is this to happen.” (YY 1:3)
world, as an arc of light (Arka) is the light of the lights, as Ravi
is the opened door of liberation, as Sūrya is the cause of the
The fourth verse of the YY continues on from verse three in
end of darkness, as creator (Savitṛ) is the ātman of all the
how various divine and human factors contribute to the success
embodied, and as the hot-rayed (Tigmāṃśu) is the creator of
in a result and how a defect in just one of them can impede the
time (Kālakṛt). Savitṛ, who is unequaled and most excellent
acquisition of a desired result as follows:
among others, may he create excellent speech (gir) for me.”
(YY 1:1)
“Engaged in the occupation of husbandry (kṛṣivat) with
neighbors, time, soil, diligence, mantra, and servants and by
From the second verse of the YY there is divergence of the
that related to the divine (fate) is the acquisition of the result of
content provided in the human effort and fate chapters of the
a lord of men. Even if there should be a single defect from that;
BY and YY. The YY addresses how the sovereign’s fortune in
indeed, one undergoes complete misfortune. Indeed, like water
an expedition is to be arrived at with a known or unknown birth
flowing from a leather bag for holding water (a dṛti).” (YY 1:4)
time. When a birth time is unknown, omens (nimittas) and
marks (sāmudras) on the body will be searched. The verse is as
The fifth verse of the YY states the importance of an astrologer
follows:
in the success of a sovereign as follows:
“Having referred to the proper time of the known birth of the
“If the horā of the rising zodiac sign, tithi, zodiac signs, and
protector of the earth (the sovereign) endowed with guṇas
planets should have a favorable measure (mātra) in the
(good qualities), I will explain the apportioned fortune. But if
dreṣkāṇa portion (bhāga), etc. from the desire to march;
referring to an unknown birth, I will explain the fortune to be
indeed, an astrologer of the sovereign should be one’s own
examined for an unknown [time of birth] by a hundred omens
cause of success.” (YY 1:5)
(nimittas) of the expedition (yātrika) and marks on the body
(sāmudra) of various declarations.” (YY 1:2)

© 2018 – 2022 Michael Douglas Neely

Verse six of the YY asks the question of the priest’s role in the
cause of success. The two verses are as follows:
“And if the action (karma) of mantra, consecration (abhiṣeka),
wearing of gems, and pacification (śānti) based on the measure
(mātra) of a burnt offering (homa), fasting (upavāsa), offerings
to the divine (surayāga), muttering verses (japa), etc. then why
should not the priests of the lord of men desirous to have
conquered enemies be the cause of success?” (YY 1:6)
Verse seven addresses the importance of ministers to a
sovereign in his success as follows:
“Also, if the ministers of the lords of men, having understood
the treatises on practical life and statecraft (Arthaśāstras),
should not perform prostration (praṇāma); there should not be
a predominant need for noble birth, elephants, horses, soldiers,
treasure, etc.” (YY 1:7)
Verse eight chastises the opulent sovereign who is afraid to go
into combat and does not engage in wise policy as follows:
“He who is satisfied in one’s own venerable place with
elephants, horses, and treasure and would not be one marching
with soldiers is a disgrace in what is done undergoing
destruction by one’s own military array (cakra).Indeed, he has
a kingdom with destroyed wealth or is exiled (gata). He who
does not engage in wise policy, receives useless guidance.”
(YY 1:8)
© 2018 – 2022 Michael Douglas Neely
Verse nine has one of my favorite verses in chapter one of the
YY. It speaks of the necessity of proper timing and place when
going on a military expedition as follows:
“A crow is subdued by an owl at night and that [owl] is
subdued by crows during the day. A lion kills a crocodile on
land. A crocodile kills a lion in the water. The lord of men who
proceeds having not known the time or place; he, subdued by
the enemy, remembers what was to be spoken of those wise
when one was to be impelled by arrogance and slain.” (YY 1:9)
Verse ten cautions one in being overconfident in battle letting
one be overcome by their pride and losing focus and attention
in a military expedition as follows:
“Having accomplished victory and thus having looked upon the
enemy with contempt from prideful power, diligence is not to
be abandoned for even an insignificant enemy is like fire and
poison. A large elephant intoxicated [straying] from the thicket
of the mountains is slain, even by men with a portion (bhāga)
of [the elephant’s] unbounded (ayuta) strength, laughs as a
stream is formed by the rut-juice on the elephant’s temples
when restrained and bound.” (YY 1:10)
Verse eleven speaks of the importance of having adequate
logistics and properly maintained armed forces as follows:
“Having built an impassable fort for the self abounding in
wood, grain, water, moats, weapons, a variety of machines, and
ramparts provided with elephants, horses, physicians,
craftsmen, and sages, and having accomplished renunciation of
those known natures of those greedy, timid, arrogant, and
enraged kings; the lord of men having an unequaled rear of the
army should advance toward the territory of the enemy abiding
in abundant heroism.” (YY 1:11)
Verse twelve details the six means of success against an enemy
(upāyas) as follows:
“Those who having understood the power of one’s own and the
enemy’s army and having accomplished by those means of
success against an enemy (upāyas) of negotiation, sowing
dissension, bribery, invasion, stratagem, and raid; [one will win
over] those noble by negotiation, those destitute of wealth and
those desirous of wealth (artha) by bribery, and those are to be
divided by sowing dissensions. Those which [would not be
able to produce success], even by these three, one should be
able to produce success with those by attacks.” (YY 1:12)
Verse thirteen details the planetary lords of the six means of
success against an enemy (upāyas) as follows:
© 2018 – 2022 Michael Douglas Neely
“Jupiter with Venus [are the lords] of negotiation. Mars and the
Sun are lords of the rod. The Moon [is the lord] of bribery.
Ketu, Saturn, and Mercury with Rāhu are the lords of division.
with those situated in strength, with those causing increase
(upacayakaras) (with those situated in the upacaya houses),
with those situated in the lagna situated in strength or those
respective [lords], or also that day with one’s own portions
(aṃśakas) among them; one attains accomplishment.”
(YY 1:13)
Verse fourteen details more strategies for the six means of
success against an enemy (upāyas) as follows:
“In the first of the six acts of foreign policy, alliance is
produced by a pact. Strife is the offense of this. If neither of
these two occurs, that is the encamping of military forces
(āsana). Approaching the enemy’s city with the entire army is
marching (yāna). And the enemy’s city which is attacked with
half of the army, that is declared divided marching
(dvidhāyāna). Otherwise, should there be a union; that is
indeed declared protection by the other of the expedients to be
used by a king in foreign politics.” (YY 1:14)
Verse fifteen speaks of position of the Sun during the day and
other planets in relation to the military expedition as follows:
“The Sun and the Moon during the middle of the day are
always named a friend (ākranda). The Sun in the East (in the
morning) is related to the city. The Sun situated in the
afternoon is called marching (yāyin). Jupiter, Saturn, and the
son of the Moon (Mercury) are thus related to the city. Ketu
with Venus and Mars are marching delighting in
accomplishment.” (YY 1:15)
Verse sixteen details planetary benefic and malefic factors
related to the military expedition as follows:
“Marching with those marching and encamping of military
forces (āsana) with those benefics endowed with strength with
those related to cities should order a division of forces. When
benefics are related to cities with benefic planets of marching,
there should be alliance. There is victory in battle with those
strong malefic and benefics. Even with all those malefics, a
lord of men should resort to that connected with that related to
the divine (fate).” (YY 1:16)
Verse seventeen speaks of the vital importance of money in
maintaining a kingdom as follows:
“Indeed, the treasure is the root of the tree of the kingdom.
From this, are those branches of this. Like a bird without
wings, what can one without money do? As the collection of
the organs of the senses are reliant on food, so is food reliant
on wealth. One should be exerting effort for the increase,
preservation, and acquisition of those.” (YY 1:17)
© 2018 – 2022 Michael Douglas Neely
Verse eighteen details guarding the kingdom from problematic
people and prudently collecting taxes from the people as
follows:
“A kingdom is to be protected by a lord of men from the vile,
upstarts, minions, and thieves and hence the treasure of this. In
regards to the collection of taxes at the appropriate time and
from the appropriate tax base, one should not request that as to
incur reproach from the people.” (YY 1:18)
Verse nineteen speaks of the importance of the seasons in the
success of a military expedition or not as follows:
“The desired result of an expedition of a lord of men will occur
in the autumn season (śarad) and the spring season (madhu).
And some say there is no need to comply with this limitation
when the enemy has a blemish. Success is associated with that
related to the divine (fate) even when the enemy has a blemish.
This desire is common in regard to the lords of the earth.”
(YY 1:19)
Verse twenty explains alternative measures when fate does not
favor a lord of men as follows:
“A lord of men, when the ātman is forsaken by that related to
the divine (fate), should command a minister joined to
auspicious fate in order to kill the enemy. And one should not
give up on the aim, even if it is inevitable. What is the aim of
following the elephant's footsteps when the elephant is seen?”
(YY 1:20)
Verse twenty-one speaks of the eventuality of success as
follows:

“Indeed, eventually the right moment comes to man. However,

one does not reach that opportunity by longing for the right
moment. Irrespective of where those are situated in a cow
pasture (sphere of action), those will be eaten (experienced)
with time. Even though the boa advances slowly, it attains
success.” (YY 1:21)

Verse twenty-two cautions one to wait for the right moment

and not to push a moment when it is not time as follows:

“An immature result situated in difficulty from great effort,

even when furnished with complete accomplishment, holds no
merit (guṇa) for men. From which the ordinary should be
descended of its own accord, from this the descended of
acknowledged position at the proper moment (kāla) should be
possessed of a flavor (rasa) for delight (sukha).” (YY 1:22)

© 2018 – 2022 Michael Douglas Neely

Comparing the BY and YY
Chapter one of the YY addresses the following topics:
Chapter one of the BY addresses the following topics:
● Lists the qualities of the Sun.
● The importance of animal sacrifice giving a nod to
older/Vedic forms of ritual.
● Listing the desirable qualities of wise people.
● Listing the desirable qualities of astrologers.
● Some wise people take into account the actions of men
and fate and some do not.
● Results, good or bad, are inevitable.
● Superiority of fate.
● Cautions those who have contempt for fate.
● Understanding can assist when there is a lack of
strength.
● A person stead in effort is praised.
● Once again, cautions against contempt for fate and the
importance of wise conduct.
● Importance of the seasons in the timing of a military
expedition.
● Human effort and fate are dependent on one another
and success cannot be attained by just one of the two.
● There is a governor that directs fate and human effort.
● A wise person always considers fate as the endeavor
with effort, their ātman unstained by misfortune.
● The importance of aligning the results of karma with
the guṇa of sattva.
© 2018 – 2022 Michael Douglas Neely
● Lists the qualities of the Sun.
● Determining one’s fortune with one’s known and
unknown birth time.
● Origin of good and bad karma and the results of that.
● Various divine and human factors contributing to a
successful result and misfortune when lacking in any of
those.
● Importance of an astrologer in the success of a
sovereign.
● Importance of a priest in the success of a sovereign.
● Importance of ministers in the success of a sovereign.
● Chastises the opulent sovereign who is afraid to go into
combat and does not engage in wise policy.
● The necessity of proper timing and place when going
on a military expedition.
● Cautions one in being overconfident in battle letting
one be overcome by their pride and losing focus and
attention in a military expedition.
● The importance of having adequate logistics and
properly maintained armed forces.
● Goes into detail about the six means of success against
an enemy (upāyas) with planetary factors.
● Position of the Sun during the day and other planets in
relation to the military expedition.
● Benefic and malefic factors related to the military
expedition.
● Vital importance of money in maintaining a kingdom.
 ● Guarding the kingdom from problematic people and
prudently collecting taxes from the people.
● Importance of the seasons in the success of a military
expedition.
● Alternative measures when fate does not favor a lord of
men.
● Eventuality of success.
● Cautions one to wait for the right moment and not to
push a moment when it is not time.

Overall, there is definitely more detail to the YY than the BY,

so the author of this text, Varāhamihira, definitely expanded on
the BY when the YY was written later. The YY has more
mundane points in it than the BY.

© 2018 – 2022 Michael Douglas Neely

Verses
1. The Sun opens like a lotus when it rises and it contracts
when it reaches the descendant. That Sun, imperishable among
the rays of light, excels in the three worlds with the moving
and non-moving.
2. Having conquered the earth by the animal sacrifice (medha)
to the lord of the yakṣas (Kubera), thus from the great effort of
the lord of men, may he not be engaged in evil (pāpa)
destroying those causing obstacles, indeed, with those animals
among the sacrifices (makhas) by the proper ritual sequence.
3. The wise are joined to the powerful capacity of the resolute
mantra, having a household of tamed senses, pleased with
offspring, patient, a great worshiper, and a beloved warrior.
4. An astrologer of him, [wearing] plain attire, wise, able
bodied and independent, well-born, competent, bold,
unimpaired, well-behaved and such like that, and also the
appointed of him.
5. The wise men describe the encountered actions (kāras) of
men and that belonging to the divine (fate) and the
accomplished results of him. Then there are some, who having
rejected the action (kāra) of men and indeed that belonging to
the divine (fate), declared the issuance of the results.
6. Indeed, those to be obtained, are obtained. One attains those
to be attained. One obtains those to be obtained in discomforts
and comforts.
© 2018 – 2022 Michael Douglas Neely
7. Not everyone should obtain the result if accomplishment
should be based on effort. Those moving and those lacking
movement are seen day and night.
8. Indeed a slayer should be like a bird (vihaṃga), having
attacked. Determined by the fate (vidhāna) of the lord (īśvara)
of Aryaman is not fit to be indicated by the power (prabhu) of
others nor of the self (ātman).
9. Therefore, fate (daiva) is indeed supreme and should not be
engaged in human action (karma). Even the foremost
enjoyment partakes in inactivity in this world.
10. Those who are unsteady with pride in the self (ātman)
having contempt for the fated design of misfortune difficult to
overcome service enemies, even the old of those. One does not
obtain what is seized by the hand of those great beasts brought
to an end, even the wealth with conquest.
11. Thus in the future, indeed those clinging to their
stubbornness having not considered that belonging to the
divine (fate), those witnessing experienced only strenuous
effort in the accomplishment of action (kriyā).
12. Indeed, a sovereign without energy and also endowed with
understanding (buddhimat) is always to be harassed by
enemies, like a serpent with no venom.
13. A man steady in effort abides with those steady in speech.
Those steady in speech are impelled to delight in and abide
with a man steady in effort.
14. One stupid in regards to the consideration of fate having an
eagerness for sleep from the action of man from the troubles of
one’s heart’s desires does not passionately kiss a beautiful face.
A lion quickly celebrated with wise conduct that is one in the
same with determined courage takes in the well scented with
ardent passion with pleasant and intense tears.
15. Those accomplishments in the results corresponding to the
rainy and harvest season are seen. In this aim, may you hear
verses (ślokas) related to ingress of the ayana ruling the two.
20. The result of karma gained from sattva with delight will
mature with great effort from the sovereign. From which the
rest are with great difficulty; hence, those to be enjoyed are to
be sought by men by the actions of men.
Chapter 1 Title: Effort of Man and that Related to the Divine
(Fate).

16. There is no human effort (mānuṣa) without that belonging

to the divine (fate) and there is no belonging to the divine (fate)
without human effort (mānuṣa). Many cause the
accomplishment of the aim (artha), like a kindling stick to fire.

17. All efforts are met with success from the union with karma.
When there is no success from that belonging to the divine
(fate) and the effort of man, it is not accomplished from just
one by any means.

18. Thus, the one who governs directs man and that belonging
to the divine (fate) in this world of his. Where would I be in
this world of his in regards to an unattempted result?

19. Having succeeded in human action with effort at an

occasion of effort, a restrained man considers what is thought
with that belonging to the divine (fate). Secondly, those
performed by the ātman do not touch that of misfortune.

© 2018 – 2022 Michael Douglas Neely

Verse Detail

© 2018 – 2022 Michael Douglas Neely

Verse 1 yasmin (pronoun, 3rd person, masculine, locative, singular) =
when that
yasminnudayati vikasati kamalamivāstaṃ prayāti
udayati (1st class verb root: udi) (present indicative,
parasmaipada, 3rd person, singular) = it rises
saṃkucati ।
vikasati (vi + 1st class verb root: kas) (present indicative,
sacarācaraṃ tribhuvanaṃ sa jayati kiraṇālayaḥ savitā
parasmaipada, 3rd person, singular) = it opens
॥1॥
kamalam (stem form: kamala) (masculine, accusative, singular)
= lotus
The Sun opens like a lotus when it rises and it contracts when it
iva (preposition) (indeclinable) = like
reaches the descendant. That Sun, imperishable among the rays
of light, excels in the three worlds with the moving and
astam (2nd class verb root: as) (past passive participle,
non-moving.
masculine, accusative, singular) = descendant

prayāti (pra + 1st class verb root: yā) (present indicative,

parasmaipada, 3rd person, singular) = it reaches

saṃkucati (sam + 1st class verb root: kuc) (present indicative,

parasmaipada, 3rd person, singular) = it contracts

sa = with
cara = moving
acara = non-moving
sacarācaram (stem form: sacarācara) (neuter, accusative,
singular) = with the moving and non-moving

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tri = three
bhuvana = world
Verse 2
tribhuvanam (stem form: tribhuvana) (neuter, accusative,
yakṣeśamedhena vijitya dhātrīmityevamamyudyamino
singular) = three worlds
nṛpasya ।
sas (pronoun, 3rd person, masculine, nominative, singular) =
he
vinighnakarānnapāpaṃ kriyātkrameṇaiva paśūn
jayati (1st class verb root: ji) (present indicative, parasmaipada,
makheṣu ॥ 2 ॥
3rd person, singular) = it excels

kiraṇa = ray of light

Having conquered the earth by the animal sacrifice (medha) to
alaya = imperishable
the lord of the yakṣas (Kubera), thus from the great effort of
kiraṇālayas (stem form: kiraṇālaya) (masculine, nominative,
the lord of men, may he not be engaged in evil (pāpa)
singular) = imperishable among the rays of light
destroying those causing obstacles, indeed, with those animals
among the sacrifices (makhas) by the proper ritual sequence.
savitā (stem form: savitṛ) (masculine, nominative, singular) =
the Sun

© 2018 – 2022 Michael Douglas Neely

yakṣa = yakṣa pāpam (stem form: pāpa) (neuter, accusative, singular) = evil
īśa = lord
medha = animal sacrifice kriyāt (8th class verb root: kṛ) (benedictive, parasmaipada, 3rd
yakṣeśamedhena (stem form: yakṣeśamedha) (masculine, person, singular) = may one not be engaged in
instrumental, singular) = by the animal sacrifice (medha) to the
lord of the yakṣas (Kubera) krameṇa (stem form: krama) (masculine, instrumental,
singular) = by the proper ritual sequence
vijitya (vi + 1st class verb root: ji) (gerund) (indeclinable) =
having conquered eva (adverb) (indeclinable) = indeed

dhātrīm (stem form: dhātrī) (feminine, accusative, singular) = paśūn (stem form: paśu) (masculine, accusative, plural) =
earth animals

iti evam (adverb) (indeclinable) = thus makheṣu (stem form: makha) (masculine, locative, plural) =
among those sacrifices (makhas)
abhyudyaminas (stem form: abhyudyamin) (masculine,
genitive, singular) = from the great effort

nṛ = man
pa = lord
nṛpasya (stem form: nṛpa) (masculine, genitive, singular) = of
the lord of men

vinighnatas (vi + ni + 2nd class verb root: han) (present active

participle, masculine, accusative, plural) = destroying those

vighna = obstacle
kara = causing
vighnakarān (stem form: vighnakara) (masculine, accusative,
plural) = those causing obstacles

na (particle of negation) (indeclinable) = not

© 2018 – 2022 Michael Douglas Neely

Verse 3 utsāha = resolute
mantra = mantra
prabhu = powerful
utsāhamantraprabhuśaktiyukto dhīmān
śakti = capacity
yukta = joined
vinītendriyabhṛtyavargaḥ ।
utsāhamantraprabhuśaktiyuktas (7th class verb root: yuj) (past
passive participle, masculine, nominative, singular) = joined to
prajānurakto dhṛtimān sahiṣṇur vṛddhopasevī vijigīṣur
the powerful capacity of the resolute mantra
iṣṭaḥ ॥ 3 ॥
dhīmān (stem form: dhīmat) (masculine, nominative, singular)
= wise
The wise are joined to the powerful capacity of the resolute
vinīta = tamed
mantra, having a household of tamed senses, pleased with
indriya = senses
offspring, patient, a great worshiper, and a beloved warrior.
bhṛtyavarga = household
vinītendriyabhṛtyavargas (stem form: vinītendriyabhṛtyavarga)
(masculine, nominative, singular) = household of tamed senses

prajā = offspring
anurakta = pleased
prajānuraktas (anu + 1st class verb root: rak) (past passive
participle, masculine, nominative, singular) = pleased with
offspring

dhṛtimān (stem form: dhṛtimat) (masculine, nominative,

singular) = calm

sahiṣṇus (stem form: sahiṣṇu) (masculine, nominative,

singular) = patient

© 2018 – 2022 Michael Douglas Neely

vṛddha = great
upasevin = worshiper
Verse 4
vṛddhopasevī (stem form: vṛddhopasevin) (masculine,
sāmvatsarastasya vinītaveṣo dhīmān
nominative, singular) = great worshiper
svatantrāṅgapaṭuḥ kulīnaḥ ।
vijigīṣus (stem form: vijigīṣu) (masculine, nominative,
singular) = warrior
dakṣaḥ pragalbho'vikalo vinītastādṛgvidhastasya
iṣṭas (6th class verb root: iṣ) (past passive participle, masculine,
purohito'pi ॥ 4 ॥
nominative, singular) = beloved

An astrologer of him, [wearing] plain attire, wise, able bodied

and independent, well-born, competent, bold, unimpaired,
well-behaved and such like that, and also the appointed of him.

© 2018 – 2022 Michael Douglas Neely

sāmvatsaras (stem form: sāmvatsara) (masculine, genitive, vinītas (vi + 1st class verb root: nī) (past passive participle,
singular) = astrologer masculine, nominative, singular) = well-behaved

tasya (pronoun, 3rd person, masculine, genitive, singular) = of tādṛgvidhas (stem form: tādṛgvidha) (masculine, nominative,
him singular) = such like that

vinīta = plain tasya (pronoun, 3rd person, masculine, genitive, singular) = of

veṣa = attire him
vinītaveṣas (stem form: vinītaveṣa) (masculine, nominative,
singular) = plain attire purohitas (stem form: purohita) (past passive participle,
masculine, nominative, singular) = appointed
dhīmān (stem form: dhīmat) (masculine, nominative, singular)
= wise api (adverb) (indeclinable) = also

svatantra = independent
aṅga = body
paṭu = able
svatantrāṅgapaṭus (stem form: svatantrāṅgapaṭu) (masculine,
nominative, singular) = able bodied and independent

kulīnas (stem form: kulīna) (masculine, nominative, singular) =

well-born

dakṣas (stem form: dakṣa) (masculine, nominative, singular) =

competent

pragalbhas (stem form: pragalbha) (masculine, nominative,

singular) = bold

avikalas (stem form: avikala) (masculine, nominative, singular)

= unimpaired

© 2018 – 2022 Michael Douglas Neely

Verse 5 tasya (pronoun, 3rd person, masculine, genitive, singular) = of
him
tasya daivanarakārasametāṃ varṇayanti kavayaḥ
daiva = belonging to the divine (fate)
nara = man
phalasiddhim ।
kāra = action (kāra)
sametā = encountered
tatra kecidavadhūya nṛkāraṃ daivameva
daivanarakārasametām (stem form: daivanarakārasametā) (past
passive participle, feminine, accusative, singular) =
phaladāyakamāhuḥ ॥ 5 ॥
encountered actions (kāras) of men and that belonging to the
divine (fate)
The wise men describe the encountered actions (kāras) of men
varṇayanti (11th class verb root: varṇa) (present indicative,
and that belonging to the divine (fate) and the accomplished
parasmaipada, 3rd person, plural) = they describe
results of him. Then there are some, who having rejected the
action (kāra) of men and indeed that belonging to the divine
kavayas (stem form: kavi) (masculine, nominative, plural) =
(fate), declared the issuance of the results.
wise men

phala = result
siddhi = accomplished
phalasiddhim (stem form: phalasiddhi) (feminine, accusative,
singular) = accomplished of results

tatra (adverb) (indeclinable) = then

kecid (indefinite article) (indeclinable) = some

avadhūya (ava + 5th class verb root: dhū) (gerund)

(indeclinable) = having rejected

© 2018 – 2022 Michael Douglas Neely

nṛ = man
kāra = action (kāra)
Verse 6
nṛkāram (stem form: nṛkāra) (masculine, accusative, singular)
labdhavyānyeva labhyate gantavyānyeva gacchati ।
= action (kāra) of men
prāptavyānyeva prāpnoti duḥkhāni ca sukhāni ca ॥ 6 ॥
daivam (stem form: daiva) (nominal derivative, masculine,
accusative, singular) = belonging to the divine (fate)
Indeed, those to be obtained, are obtained. One attains those to
eva (adverb) (indeclinable) = indeed
be attained. One obtains those to be obtained in discomforts
and comforts.
phala = result
dāyaka = issuance
phaladāyakam (stem form: phaladāyaka) (masculine,
accusative, singular) = issuance of results

āhus (1st class verb root: ah) (perfect, 3rd person, plural) =
they declared

© 2018 – 2022 Michael Douglas Neely

labdhavyāni (1st class verb root: labh) (future passive ca (conjunction) (indeclinable) = and
participle, neuter, nominative, plural) = those to be obtained

eva (adverb) (indeclinable) = indeed

labhyate (1st class verb root: labh) (present indicative, passive,

ātmanepada, 3rd person, singular) = it is obtained

gantavyāni (1st class verb root: gam) (future passive participle,

neuter, accusative, plural) = those be attained

eva (adverb) (indeclinable) = indeed

gacchati (1st class verb root: gam) (present indicative,

parasmaipada, 3rd person, singular) = one attains

prāptavyāni (pra + 5th class verb root: āp) (future passive

participle, neuter, accusative, plural) = those to be obtained

eva (adverb) (indeclinable) = indeed

prāpnoti (pra + 5th class verb root: āp) (present indicative,

parasmaipada, 3rd person, singular) = one obtains

duḥkhāni (stem form: duḥkha) (neuter, accusative, plural) =

discomforts

ca (conjunction) (indeclinable) = and

sukhāni (stem form: sukha) (neuter, accusative, plural) =

comforts

© 2018 – 2022 Michael Douglas Neely

Verse 7 utthānāt (stem form: utthāna) (neuter, ablative, singular) =
based on effort
utthānāccedbhavetsiddhirna kaścitprāpnuyātphalam ।
ced (conjunction) (indeclinable) = if
ahorātraṃ viceṣṭanto dṛśyante vṛttikarśitāḥ ॥ 7 ॥
bhavet (1st class verb root: bhū) (optative, parasmaipada, 3rd
person, singular) = it should be
Not everyone should obtain the result if accomplishment
siddhis (stem form: siddhi) (feminine, nominative, singular) =
should be based on effort. Those moving and those lacking
accomplishment
movement are seen day and night.
na (particle of negation) (indeclinable) = not

kaścit (abstract particle) (indeclinable) = everyone

prāpnuyāt (pra + 5th verb root: āp) (optative, parasmaipada,

3rd person, singular) = one should obtain

phalam (stem form: phala) (neuter, accusative, singular) =

result

ahorātram (stem form: ahorātra) (neuter, accusative, singular) =

day and night

viceṣṭantas (vi + 1st class verb root: ceṣṭ) (present active

participle, masculine, nominative, plural) = those moving

dṛśyante (1st class verb root: dṛś) (present indicative, passive,

ātmanepada, 3rd person, plural) = those seen

© 2018 – 2022 Michael Douglas Neely

vṛtti = movement
karśita = lacking
Verse 8
vṛttikarśitās (stem form: vṛttikarśita) (masculine, nominative,
vihaṃga iva vadho hi syāt nipatyāryamanīśvaraḥ ।
plural) = those lacking movement
vidhānavihito'deśyo nānyeṣāṃ nātmanaḥ prabhuḥ

॥8॥

Indeed a slayer should be like a bird (vihaṃga), having

attacked. Determined by the fate (vidhāna) of the lord (īśvara)
of Aryaman is not fit to be indicated by the power (prabhu) of
others nor of the self (ātman).

© 2018 – 2022 Michael Douglas Neely

vihaṃgas (stem form: vihaṃga) (masculine, nominative, anyeṣām (stem form: anya) (masculine, genitive, plural) = of
singular) = bird (vihaṃga) others

iva (preposition) (indeclinable) = like na (particle of negation) (indeclinable) = not

vadhas (stem form: vadha) (masculine, nominative, singular) = ātmanas (stem form: ātman) (masculine, genitive, singular) =
slayer of the self (ātman)

hi (adverb) (indeclinable) = indeed prabhus (stem form: prabhu) (masculine, nominative, singular)
= power (prabhu)
syāt (2nd class verb root: as) (optative, 3rd person, singular) =
it should be

nipatya (ni + 1st class verb root: pat) (gerund) (indeclinable) =

having attacked

aryaman = Aryaman
īśvara = lord (īśvara)
aryamanīśvaras (stem form: aryamanīśvara) (masculine,
nominative, singular) = lord (īśvara) of Aryaman

vidhāna = fate (vidhāna)

vihita = determined
vidhānavihitas (vi + 3rd class verb root: dhā) (past passive
participle, masculine, nominative, singular) = determined by
fate (vidhāna)

adeśyas (a + 6th class verb root: diś) (future passive participle,

masculine, nominative, singular) = not fit to be indicated

na (particle of negation) (indeclinable) = not

© 2018 – 2022 Michael Douglas Neely

Verse 9 tasmāt (pronoun, 3rd person, masculine, ablative, singular) =
therefore
tasmāddaivaṃ pradhānaṃ hi na kuryātkarma
daivam (stem form: daiva) (neuter, nominative, singular) =
belonging to the divine (fate)
mānuṣam ।
pradhānam (stem form: pradhāna) (neuter, nominative,
niśceṣṭamapi loke'smin bhajate bhuktiruttamā ॥ 9 ॥
singular) = supreme

hi (adverb) (indeclinable) = indeed

Therefore, fate (daiva) is indeed supreme and should not be
engaged in human action (karma). Even the foremost
na (particle of negation) = not
enjoyment partakes in inactivity in this world.
kuryāt (8th class verb root: kṛ) (optative, parasmaipada, 3rd
person, singular) = one should be engaged in

karma (stem form: karman) (neuter, accusative, singular) =

action (karma)

mānuṣam (stem from: mānuṣa) (neuter, accusative, singular) =

human

niśceṣṭam (stem form: niśceṣṭa) (neuter, accusative, singular) =

inactivity

api (adverb) (indeclinable) = even

loke (stem form: loka) (masculine, locative, singular) = in the

world

asmin (pronoun, 3rd person, masculine, locative, singular) = in

this

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bhajate (1st class verb root: bhaj) (present indicative,
ātmanepada, 3rd person, singular) = it partakes in
Verse 10
āghātadurjayanayaṃ paribhūya
bhuktis (stem form: bhukti) (feminine, nominative, singular) =
enjoyment
daivamātmābhimānacapalāḥ pracaranti ye'rīn ।
uttamā (stem form: uttamā) (feminine, nominative, singular) =
teṣāṃ cirādapi kṛtāntamahāpaśūnāṃ hastagrahaṃ na
foremost
samupaiti jitāpi lakṣmī ॥ 10 ॥

Those who are unsteady with pride in the self (ātman) having
contempt for the fated design of misfortune difficult to
overcome service enemies, even the old of those. One does not
obtain what is seized by the hand of those great beasts brought
to an end, even the wealth with conquest.

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āghāta = misfortune
durjaya = difficult to overcome
naya = design
āghātadurjayanayam (stem form: āghātadurjayanaya)
(masculine, accusative, singular) = design of misfortune
difficult to overcome
paribhūya (pari + 1st class verb root: bhū) (gerund)
(indeclinable) = having contempt
daivam (stem form: daiva) (masculine, nominative, singular,
singular) = belonging to the divine (fate)
ātman = self (ātman)
abhimāna = pride
capala = unsteady
ātmābhimānacapalās (stem form: abhimānacapala) (masculine,
nominative, plural) = those unsteady with pride in the self
(ātman)
pracaranti (pra + verb root: cara) (present indicative,
parasmaipada, 3rd person, plural) = they service
ye (pronoun, 3rd person, masculine, nominative, plural) =
those who
arīn (stem form: ari) (masculine, accusative, plural) = enemies
teṣām (pronoun, 3rd person, genitive, plural) = of those
cirāt (stem form: cira) (masculine, ablative, singular) = from a
time long ago (old)
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api (adverb) (indeclinable) = even
kṛtānta = brought to an end
mahat = great
paśu = beasts
kṛtāntamahāpaśūnām (stem form: kṛtāntamahāpaśu)
(masculine, genitive, plural) = of those great beasts brought to
an end
hasta = hand
graha = seized
hastagraham (stem form: hastagraha) (masculine, accusative,
singular) = seized by the hand
na (particle of negation) (indeclinable) = not
samupaiti (sam + 2nd class verb root: upe) (present indicative,
parasmaipada, 3rd person, singular) = one obtains
jitā (1st class verb root: jit) (masculine, instrumental, singular)
= with conquest
api (adverb) (indeclinable) = even
lakṣmī (stem form: lakṣmī) (feminine, nominative, singular) =
wealth
Verse 11 tathā (adverb) (indeclinable) = thus

pare (adverb) (indeclinable) = in the future

tathā pare nāpekṣyaiva daivaṃ dhairyāvalambinaḥ ।
na (participle of negation) (indeclinable) = not
pratyekṣinaḥ kriyāsiddhau kevalaṃ jagurudyamam
apekṣya (1st class verb root: apekṣ) (gerund) (indeclinable) =
॥ 11 ॥
having considered

eva (adverb) (indeclinable) = indeed

Thus in the future, indeed those clinging to their stubbornness
having not considered that belonging to the divine (fate), those
daivam (stem form: daiva) (neuter, accusative, singular,
witnessing experienced only strenuous effort in the
singular) = belonging to the divine (fate)
accomplishment of action (kriyā).
dhairya = stubbornness
avalambin = clinging to
dhairyāvalambinas (stem form: dhairyāvalambin) (masculine,
nominative, plural) = those clinging to their stubbornness

pratyekṣinas (stem form: pratyekṣin) (masculine, nominative,

plural) = those witnessing

kriyā = action (kriyā)

siddhi = accomplishment
kriyāsiddhau (stem form: kriyāsiddhi) (feminine, locative,
singular) = in the accomplishment of action

kevalam (stem form: kevala) (masculine, accusative, singular)

= only

jagus (2nd class verb root: gā) (perfect, parasmaipada, 3rd

person, plural) = they experienced

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udyamam (stem form: udyama) (masculine, accusative,
singular) = strenuous effort
Verse 12
utthānahīno rājā hi buddhimānapi sarvadā ।

pradharṣaṇīyaḥ śatrūṇāṃ bhujaṅga iva nirviṣaḥ ॥ 12 ॥

Indeed, a sovereign without energy and also endowed with

understanding (buddhimat) is always to be harassed by
enemies, like a serpent with no venom.

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utthāna = energy
hīna = without
Verse 13
utthānahīnas (3rd class verb root: hā) (past passive participle,
utthānadhīraḥ puruṣo vāgdhīrānadhitiṣṭhati ।
masculine, nominative, singular) = without energy
utthānadhīraṃ vāgdhīrā ramayanta upāsyante ॥ 13 ॥
rājā (stem form: rājan) (masculine, nominative, singular) =
sovereign
A man steady in effort abides with those steady in speech.
hi (adverb) (indeclinable) = indeed
Those steady in speech are impelled to delight in and abide
with a man steady in effort.
buddhimān (buddhimat) (masculine, nominative, singular) =
endowed with understanding

api (adverb) (indeclinable) = and also

sarvadā (adverb) (indeclinable) = always

pradharṣaṇīyas (pra + 5th class verb root: dhṛṣ) (future passive

participle, masculine, nominative, singular) = to be harassed

śatrūṇām (stem form: śatru) (masculine, genitive, plural) = of

the enemies

bhujaṅgas (stem form: bhujaṅga) (masculine, nominative,

singular) = serpent

iva (preposition) (indeclinable) = like

nirviṣas (stem form: nirviṣa) (masculine, nominative, singular)

= non-venomous

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utthāna = effort
dhīra = steady
Verse 14
utthānadhīras (stem form: utthānadhīra) (masculine,
vidhānagaṇanājaḍaḥ puruṣakāssuptādaro
nominative, singular) = steady in effort
manorathapariśramairna paricumbati śrīmukham ।
puruṣas (stem form: puruṣa) (masculine, nominative, singular)
= man
parākramaviniścitaikasunayo hi sadyaḥ śrutaṃ
vāc = speech
harirmadasuvāsitaṃ pibati kuṃjarāśruṃ madhu ॥ 14 ॥
dhīra = steady
vāgdhīrān (stem form: vāgdhīra) (masculine, accusative, plural)
= those steady in speech
One stupid in regards to the consideration of fate having an
eagerness for sleep from the action of man from the troubles of
adhitiṣṭhati (adhi + 1st class verb root: sthā) (present indicative,
one’s heart’s desires does not passionately kiss a beautiful face.
parasmaipada, 3rd person, singular) = one abides
A lion quickly celebrated with wise conduct that is one in the
same with determined courage takes in the well scented with
utthāna = effort
ardent passion with pleasant and intense tears.
dhīra = steady
utthānadhīram (stem form: utthānadhīra) (masculine,
accusative, singular) = steady in effort

vāc = speech
dhīra = steady
vāgdhīrās (stem form: vāgdhīra) (masculine, nominative,
plural) = those steady in speech

ramayante (1st class verb root: ram) (causative, present

indicative, ātmanepada, 3rd person, plural) = those are
impelled to delight in

upāsyante (upa + 2nd class verb root: as) (present indicative,

ātmanepada, passive, 3rd person, plural) = those abide

© 2018 – 2022 Michael Douglas Neely

vidhāna = fate parākrama = courage
gaṇanā = consideration viniścita = determined
jaḍa = stupid eka = one in the same
vidhānagaṇanājaḍas (stem form: vidhānagaṇanājaḍa) su = wise
(masculine, nominative, singular) = stupid in regards to the naya = conduct
consideration of fate parākramaviniścitaikasunayas (stem form:
parākramaviniścitaikasunaya) (masculine, nominative,
puruṣa = man singular) = wise conduct that is one in the same with
kāra = action determined courage
supta = sleep
ādara = eagerness hi (adverb) (indeclinable) = verily
puruṣakārasuptādaras (stem form: puruṣakārasuptādara)
(masculine, nominative, singular) = eagerness for sleep from sadyas (adverb) (indeclinable) = quickly
the action of man
śrutam (1st class verb root: śru) (past passive participle, neuter,
manoratha = heart’s desire nominative, singular) = celebrated
pariśrama = trouble
manorathapariśramais (stem form: manorathapariśrama) haris (stem form: hari) (masculine, nominative, singular) = lion
(masculine, instrumental, plural) = by troubles of one’s heart’s
desires mada = ardent passion
suvāsita = well scented
na (particle of negation) (indeclinable) = not madasuvāsitam (stem form: madasuvāsita) (masculine,
accusative, singular) = well scented with ardent passion
paricumbati (pari + 1st class verb root: cumb) (present
indicative, parasmaipada, 3rd person, singular) = one pibati (1st class verb root: pā) (present indicative,
passionately kisses parasmaipada, 3rd person, singular) = one takes in

śrīmukham (stem form: śrīmukha) (neuter, accusative, kum (adverb) (indeclinable) = indeed
singular) = beautiful face

© 2018 – 2022 Michael Douglas Neely

jara = intense
aśru = tears
Verse 15
jarāśrum (stem form: jarāśru) (neuter, accusative, singular) =
kṛṣivṛṣṭisamānugā dṛśyante phalasiddhayaḥ ।
intense tears
asminnarthe śṛṇu ślokān dvipāyanamukhodgatān
madhu (stem form: madhu) (neuter, accusative, singular) =
pleasant
॥ 15 ॥

Those accomplishments in the results corresponding to the

rainy and harvest season are seen. In this aim, may you hear
verses (ślokas) related to ingress of the ayana ruling the two.

© 2018 – 2022 Michael Douglas Neely

kṛṣi = harvest dvi = two
vṛṣṭi = rain pā = ruling
samā = season ayana = ayana
anuga = corresponding mukha = ingress
kṛṣivṛṣṭisamānugās (stem form: kṛṣivṛṣṭisamānuga) (masculine, udgata = related to
nominative, plural) = those corresponding to the rainy and dvipāyanamukhodgatān (ud + 1st class verb root: gam) (past
harvest season passive participle, masculine, accusative, plural) = related to
ingress of the ayana ruling the two
dṛśyante (1st class verb root: dṛś) (present indicative,
ātmanepada, passive, 3rd person, plural) = those seen

phala = result
siddhi = accomplishment
phalasiddhayas (stem form: phalasiddhi) (masculine,
nominative, plural) = those accomplishments in the results

asmin (pronoun, 3rd person, masculine, locative, singular) = in

this

arthe (stem form: artha) (masculine, locative, singular) = in the

aim

śṛṇu (5th class verb root: śru) (imperative, parasmaipada, 2nd

person, singular) = may you hear

ślokān (stem form: śloka) (masculine, accusative, plural) =

verses (ślokas)

© 2018 – 2022 Michael Douglas Neely

Verse 16 na (participle of negation) (indeclinable) = not

vinā (preposition) (indeclinable) = without

na vinā mānuṣaṃ daivaṃ daivaṃ vā mānuṣaṃ vinā ।
mānuṣam (stem form: mānuṣa) (neuter, nominative, singular) =
naikaṃ nirvartayatyarthamekāraṇirivānalam ॥ 16 ॥
human effort (mānuṣa)

daivam (stem form: daiva) (nominal derivative, neuter,

There is no human effort (mānuṣa) without that belonging to
nominative, singular) = belonging to the divine (fate)
the divine (fate) and there is no belonging to the divine (fate)
without human effort (mānuṣa). Many cause the
daivam (stem form: daiva) (nominal derivative, neuter,
accomplishment of the aim (artha), like a kindling stick to fire.
nominative, singular) = belonging to the divine (fate)

vā (conjunction) (indeclinable) = and

mānuṣam (stem form: mānuṣa) (neuter, nominative, singular) =

human effort (mānuṣa)

vinā (preposition) (indeclinable) = without

na = not
eka = one
naikam (stem form: naika) (neuter, nominative, singular) = not
one (many)

nirvartayati (nir + 1st class verb root: vṛt) (present indicative,

parasmaipada, causative, 3rd person, singular) = caused to be
accomplished

artham (stem form: artha) (masculine, accusative, singular) =

the aim

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eka = one
araṇi = kindling stick
Verse 17
ekāraṇis (stem form: ekāraṇi) (masculine, nominative, singular)
siddhyante sarva ārambhāḥ saṃyogātkarmaṇo'rddhyoḥ ।
= a kindling stick
daivāt puruṣakārācca na tvekasmāt kathañcana ॥ 17 ॥
iva (preposition) (indeclinable) = like

analam (stem form: anala) (masculine, accusative, singular) =

All efforts are met with success from the union with karma.
fire
When there is no success from that belonging to the divine
(fate) and the effort of man, it is not accomplished from just
one by any means.

© 2018 – 2022 Michael Douglas Neely

siddhyante (4th class verb root: sidh) (present indicative, ekasmāt (stem form: eka) (cardinal number, masculine,
ātmanepada, 3rd person, plural) = those met with success ablative, singular) = from one

sarve (stem form: sarva) (pronoun, 3rd person, masculine, kathañcana (indefinite article) (indeclinable) = by any means
nominative, plural) = all

ārambhās (stem form: ārambha) (masculine, nominative,

plural) = efforts

saṃyogāt (stem form: saṃyoga) (masculine, ablative, singular)

= from the union

karmaṇas (stem form: karman) (neuter, ablative, singular) =

from karma

arddhyos (a + stem form: ṛddhi) (feminine, locative, dual) =

when the two are not accomplished

daivāt (stem form: daiva) (masculine, ablative, singular) = from

that belonging to the divine (fate)

puruṣa = human
kāra = effort
puruṣakārāt (stem form: puruṣakāra) (masculine, ablative,
singular) = from the effort of man

ca (conjunction) (indeclinable) = and

na (particle of negation) (indeclinable) = not

tu (conjunction) (indeclinable) = but

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Verse 18 anuśāsti (anu + 2nd verb root: śās) (present indicative,
parasmaipada, 3rd person, singular) = it directs
anuśāsti naraṃ daivamihāsyetyanuśāsakaḥ ।
naram (stem form: nara) (masculine, accusative, singular) =
man
iha nāsya bhaviṣyāmi kutaḥ phalamanīhitam ॥ 18 ॥
daivam (stem form: daiva) (nominal derivative, neuter,
accusative, singular) = belonging to the divine (fate)
Thus, the one who governs directs man and that belonging to
the divine (fate) in this world of his. Where would I be in this
iha (adverb) (indeclinable) = in this world
world of his in regards to an unattempted result?
asya (pronoun, 3rd person, masculine, genitive, singular) = of
his

iti (punctuation) (indeclinable) = thus

anuśāsakas (stem form: anuśāsaka) (masculine, nominative,

singular) = one who governs

iha (adverb) (indeclinable) = in this world

na (particle of negation) (indeclinable) = not

asya (pronoun, 3rd person, masculine, genitive, singular) = of

his

bhaviṣyāmi (1st class verb root: bhū) (future, parasmaipada, 1st

person, singular) = I will be

kutas (interrogative) (indeclinable) = where?

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phalam (stem form: phala) (neuter, accusative, singular) =
result
Verse 19
yatnena sampadya manuṣyakāraṃ yatnāvakāśe puruṣo
anīhitam (an + 1st class verb root: īh) (past passive participle,
neuter, accusative, singular) = unattempted
niruddhaḥ ।

pratīkṣate daivamataṃ dvitīyastamāpado nātmakṛtāḥ

spṛśanti ॥ 19 ॥

Having succeeded in human action with effort at an occasion of

effort, a restrained man considers what is thought with that
belonging to the divine (fate). Secondly, those performed by
the ātman do not touch that of misfortune.

© 2018 – 2022 Michael Douglas Neely

yatnena (stem form: yatna) (masculine, instrumental, singular) dvitīyas (stem form: dvitīya) (ordinal number, masculine,
= with effort nominative, singular) = secondly

sampadya (sam + 4th class verb root: pad) (gerund) tam (pronoun, 3rd person, masculine, accusative, singular) =
(indeclinable) = having succeeded that

manuṣya = human āpadas (stem form: āpad) (feminine, genitive, singular) = of

kāra = action misfortune
manuṣyakāram (stem form: manuṣyakāra) (masculine,
accusative, singular) = human action na (conjunction) (indeclinable) = not

yatna = effort ātman = ātman

avakāśa = occasion kṛta = performed
yatnāvakāśe (stem form: yatnāvakāśa) (masculine, locative, ātmakṛtās (8th class verb root: kṛ) (past passive participle,
singular) = at an occasion of effort masculine, nominative, plural) = those performed by the ātman

puruṣas (stem form: puruṣa) (masculine, nominative, singular) spṛśanti (6th class verb root: spṛś) (present indicative,
= man parasmaipada, 3rd person, plural) = they touch

niruddhas (ni + 7th class verb root: rudh) (past passive

participle, masculine, nominative, singular) = restrained

pratīkṣate (prati + 1st class verb root: īkṣ) (present indicative,

ātmanepada, 3rd person, singular) = one considers

daiva = belonging to the divine (fate)

mata = thought
daivamatam (1st class verb root: man) (past passive participle,
masculine, accusative, singular) = thought with that belonging
to the divine (fate)

© 2018 – 2022 Michael Douglas Neely

Verse 20 sukhena (stem form: sukha) (neuter, instrumental, singular) =
with delight
sattvārjitaṃ karmaphalaṃ sukhena vipakṣyate
vipakṣyate (vi + 1st class verb root: pac) (future, ātmanepada,
3rd person, singular) = it will mature
rājasamudyamena ।
rājan = sovereign
kṛcchreṇa śeṣaṃ mahatā yato'to bhājyāni mṛgyāṇi
samudyama = great effort
rājasamudyamena (stem form: rājasamudyama) (masculine,
nṛbhirnṛkāraiḥ ॥ 20 ॥
instrumental, singular) = with great effort from the sovereign

kṛcchreṇa (stem form: kṛcchra) (masculine, instrumental,

The result of karma gained from sattva with delight will mature
singular) = with difficulty
with great effort from the sovereign. From which the rest are
with great difficulty; hence, those to be enjoyed are to be
śeṣam (stem form: śeṣa) (neuter, nominative, singular) = rest
sought by men by the actions of men.
mahatā (stem form: mahat) (masculine, instrumental, singular)
= with great

yatas (relative pronoun, 3rd person, masculine, ablative,

singular) = from which
atas (correlative pronoun, 3rd person, masculine, nominative,
sattva = sattva
singular) = hence
arjita = gained
sattvārjitam (1st class verb root: ṛj) (past passive participle,
bhājyāni (1st class verb root: bhaj) (future passive passive
neuter, nominative, singular) = gained from sattva
participle, neuter, nominative, plural) = those to be enjoyed
karman = karma
mṛgyāṇi (10th class verb root: mṛg) (future passive participle,
phala = result
neuter, nominative, plural) = those to be sought
karmaphalam (stem form: karmaphala) (neuter, nominative,
singular) = result of karma
nṛbhis (stem form: ) (masculine, instrumental, plural) = by men

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nṛ = man
kāra = action
Chapter 1 Title
nṛkārais (stem form: nṛkāra) (masculine, instrumental, plural) =
दै वपु षकार ॥
by the actions of men
daivapuruṣakāra ॥

daiva = belonging to the divine (fate)

puruṣa = man
kāra = effort
daivapuruṣakāra = action of mankind and that belonging to the
divine (fate)

Effort of Man and that Related to the Divine (Fate)

© 2018 – 2022 Michael Douglas Neely