वास्तु मण्डन (मण्डन सूत्रधार - गृह, राजप्रासाद, दुर्ग एवं नगर-वास्तु सटीक)

xxii Vāstumaṇḍana Aparājitapṛchhā differs to certain extent on this type of palace. The wall is one- eighth part of the construction and there will be four doors. Bhadra will have twenty- five small pillars and thirty-six large pillars. There will be three pratibhadras in a bhadra and six pillars in each pratibhadra. Altogether there will be seventy-two pillars and sixty-four small pillars. Māḍa type of construction will be above three stories and may go upto six stories. The last one known as pṛithvījaya, is mentioned in Vāstumaṇḍana where the land is divided into ten by ten squares and walls are erected proportionately. The center of the palace is adorned with hundred pillars and the construction goes up to seven and half stories. There will be fifty-two pillars in a three and half storey construction. We find general measurement of the palaces also. The area of a palace can start from twenty-five hands and can go upto hundred and eight hands. Palaces are decorated with various ornamental materials. Sūtradhāra Maṇḍana deals with this topic elaborately. From his description it is clear that expertise on the architectural design and the construction were very much available at that period. With the help of a chhanda named as prastara, an architect could design varieties of houses. Prastara or permutation is regarded as an important mathematical model by which a graphic representation of different arrangement of a building could be done. D. N. Shukla in his Vāstuśāstra writes--, 'Thus this (prastara) is all mathematical gymnastic. Its practical value is only to avoid wrong orientation and misplacement of any of the component parts in the building of śālā in order to provide the maximum comfort and the fullest of space together with conformity to the mystic ideas of the doctrine of orientation.' (p. 320) Here Prastara means a combination of guru and laghu in accordance with certain rules. In Vāstu, guru implies wall and laghu insinuate alinda. With various combinations of guru and laghu one can design thousand varieties of houses. Vivid illustration of different types of dwelling houses has been found in different chapters of Vāstumaṇḍana. Sometimes it is a description of the abode of a king or landlord, whereas sometimes it is for common man. Chhanda is the seminal aspect of a building, which is applicable to an ordinary house as well as to a king's palace. It is a rudimentary characteristic of Nāgarī style of architecture and discussed elaborately in Aparājitapṛchhā as well as Samarāṅgaṇasūtradhāra. Chhanda of Vāstu meant 'disposition of a structure,' says Mr. Mankad in the introduction of Aparājitapṛchhā. These rhythmic patterns are of six types, which again have sixteen varieties. These patterns have been planned mainly for designing common people's residence. These are tṛṇa, paṭṭa, vāji, khaṇḍa, parṇa or pūrṇa and pāṇḍu. These are the names of the type of houses which indicate the material by which these houses are to be

INTRODUCTION xxiii constructed. For example: - Tṛṇa type of houses have thatched roof, vāji is made of stone, pāṇḍu is storied mansion and so on. Here the author gives another pragmatic suggestion for six types of chhandas starting with meru. These are meru, khaṇḍameru, sūci, patākā, uddiṣṭa and naṣṭa. Uddiṣṭa and naṣṭa are not independent chhandas. With the laghu and guru placement, a meru structure will look like a Meru mountain. The central part rising considerably above the ground will have side sloping step by step all around till it reaches the ground surface. It is mentioned that in meru, khaṇḍameru and sūci the construction will start with guru that means wall and at the end there will be laghu, i.e., alinda, and the lines will be drawn before hand. In meru and khaṇḍameru the section will increase downwards. In patākā or khaṇḍaprastāra, guru will follow laghu and at the end there will be one laghu. Here the multitude of laghu numerals has been shown in the different manner. Ground plan of a house is regarded as the quintessence of the structure. Vāstumaṇḍana states that the ground plan can start from one square and can go up to thousand squares. According to the shape of a land, ground plan may be of thirty-two types. The best and commonly known ground plans are with sixty-four square or eighty-one squares. These are known as chandita and paramaśāyika. There is a Vāstupuruṣa in every site and a chart is drawn accordingly which is known as 'Vāstupuruṣamaṇḍala.' Here forty-five deities reside also on different parts of Vāstupuruṣa. Again we find positions of gods in sixty-four, eighty-one and hundred square plans. Marmavāstu is another type of ground plan, which according to the author should be kept in mind during any type of construction. Marma, the orthogonal is very important in site plan with 'Vāstupuruṣamaṇḍala.' Marma indicates the particular places, where there will be no structure. It not only states that a percentage of the plot should remain unused but also insinuates the location of the open places in the general plan. Moreover, Vāstumarma is co-extensive with the prāsāda and these marmas affect the position of pillars in a construction. [Ninety-third chapter of Agnipurāṇa describes twelve marmas in a Vāstu. This orientation of structure is the practical application of the general principle of Vāstupadavinyāsa]. With the given description in Vāstumaṇḍana one can easily draw a chart of Marmavāstu and can get a legible and perspicacious picture where construction should be done or not to be done. In the fourth chapter he gave general height of houses. It can be of three types. The half of the width is to be multiplied by four, three and two, and one will get the prescribed height of a house. Calculation can be started from the floor of

xxiv Vāstumaṇḍana the house. These three types of houses can again be divided into nine (three each) by dint of permutation combination. Here we find illustration of multi-storied houses meant for different class of people. Minimum diameter of a house will be eight hands and it can go up to ten and half hands similarly. For common people there will be one or two storied house Eleventh storey is the highest number, which are designed for a king with top and bottom floor construction. Each upper floor will be one twelfth part less than the lower one. Lime powder, limestone, gravel and brick powder were deployed for plastering. About the shape, the author mentioned that the land could be square or rectangular, hexagonal or octagonal, round or oval. Thus one could have wide options for selecting a land. The book also describes a type of house, known as śālā house. These types of houses are mentioned in the Purāṇas as well as in some other Vāstu texts such as Mānasāra, Mayamata, Aparājitapṛchhā, etc. This text discusses the śālā houses very systematically catering to the need of everybody starting from common man to the king. One to four śālā houses are meant for common people of four varṇas, and five to ten śālā houses are meant for king or people of similar category. Here the author quotes sometimes from Mayamata and Aparājitapṛchhā mentioning that the width of a śālā house could start from four hands and can go upto twenty to twenty-four hands. The length will be one and half times of the breadth for a king's house, but may be more for a religious establishment. Prescribed measurement and location of the corridor are also mentioned. Here we find the use of guru and laghu for the design of different types of śālā houses. At first a religious establishment known as paṭhaśālā has been described. It is adorned with latticed window, altar, porticos, specific type of gates, etc. This may be a double storied building furnished with granary, treasury, kitchen, etc. While constructing a house, the author places special emphasis upon the foundation details, walls and pegs. Himself being an architect, he has attached importance to each and every minute intricacy of a construction and judicious placing of the components. In the sixth and eighth chapters we notice elaborate discussion of houses with different number of śālā. The śālā houses may be of ten varieties, but five to ten śālā houses are of different types combining the result of one to four śālā houses. According to the various position of Prastarachhanda each śālā house has many sub varieties. For example:- Ekaśālā houses primarily have only sixteen varieties each

INTRODUCTION xxv of which have again sub varieties and so on. Likewise we get several thousand forms of ekaśālā houses. Dviśālā houses start with fifty varieties, each of these has two thousand forms and again each of two thousand has eight forms and so on. Triśālā and catuśśālā houses have several thousand forms. Viśvakarmā writes ‘by this way the number of total varieties of houses is one crore fifteen lakhs four thousand and eight.’ First four types of śālā houses are formed by means of prastara, i.e. the arrangement of guru laghu saṁsthāna, but the remaining six types of śālā houses, i.e. pañcaśālā to daśaśālā are from the combination of first four types of houses. Through this method the author provides six combinations of Pancaśālā.

1. One catuśśālā house + one ekaśālā house.
2. One triśālā house + one dviśālā house.
3. One triśālā house + two ekaśālā house.
4. Two Dviśālā house +one ekaśālā house.
5. Three ekaśālā house + one dviśālā house.
6. Five ekaśālā houses. Likewise we found mentioning of nine combinations of śaṣṭaśālā, eleven combinations of saptaśālā, fifteen combinations of aṣṭaśālā, eighteen combinations of navaśālā and twenty-three combinations of daśaśālā. [These combinations are clearly explained by Sri Mankad in the introduction of Aparājitapṛcchā.] This book provided various names of ekaśālā houses. At first these are sixteen in number, each of these having more varieties. Next is the description of dviśālā houses. While describing these varieties, author tells us about another variety of śālā house, that is yugmaśālā or twin halled house. In a square land, nine chambers of equal size are to be erected. Leaving the central chamber, there will be four twin chambers on four sides. These are known as hastinī, mahiṣī, gāvī and chhāgalī, and serially they will face towards North, East, South and West. These are also known as dvihaṁsa, dvikokila, dvisārasa, and dvicakravaka. There may be thirty-two types of yugmaśālā according to the author. There are fifty-two types of dviśālās mentioned in this book. This rhythmical disposition varies according to the position of porticos and ventilation. dviśālās are six in number to start with and the first four numbers have eleven varieties each and the rest two have four varieties each. All the dviśālās have their own name and

xxvi Vāstumaṇḍana some of them have prescribed place of alindas, such as roga type of dviśālā has alindas on the Eastern and Western direction. Again it is stated that dviśālā facing East or North are always auspicious. Next are the triśālā houses. According to the location of doors it may have seventy-two varieties. Four gurus will dominate the form of Prastaras in this variety. Seventeenth form will have two laghus on all four sides and eighteenth form of triśālā will be adorned with ṣaḍdāruka in the centre. Absence of śālā on the North or East of a triśālā house brings in prosperity, longevity etc to the residents. At the same time a triśālā house without a śālā on the South or West, is regarded inauspicious. Author did not give elaborate description of catuśśālā houses, thinking that by studying previous śālā houses, it would not be difficult to find the varieties of catuśśālā houses. He only indicated that there would be eight gurus in this form and varieties may go up to two hundred fifty six in number. DIFFERENT COMPONENTS OF A HOUSE AND OTHERS Kaṁvikā – Kaṁvi originally means kuśa, probably it was the first measuring methodology by which one used to measure. The book used kaṁvikā as measuring scale. The code of discipline in measurement is a very important aspect for any type of architecture. Without accurate measurement a construction will be faulty. The first chapter of Vāstumaṇḍana, discusses elaborately the measurement aspect. Similar descriptions are also available in Samarāṅgaṇasūtradhāra (Ch.11), and in Aparājitapṛcchā (Ch. 41). Aṅgula is regarded as the standard measurement, which is three fourth of an inch. Aṅgulas are of three variety – uttama, madhyama and kaniṣṭha. These formed the first three units of hasta measurement. In general the scale will be of twenty-four aṅgulas in length, one and half aṅgula in breadth or circumference. Scale is to be made of special type of wood, such as madhuka, khadira, añjana, candana, dhātuka or of bamboo. This rod will be divided into eight parvas – three aṅgulas each, and this will be decorated with flower pigments marks. Nine gods starting from Rudra, Anila, Viśvakarmā, Vahni, Brahmā, Yama, Ambupa, Dhanada, Viṣṇu will occupy one parva each. Again these parvas may have sub divisions. Superior yardstick will be used to measure village, city, krośa, land, etc. Middle type is to be used to measure palace, idol, phallus, temple, reservoir, well and water tank, etc. Smallest type of measuring scale is used to measure yantras, weapons, seats, umbrella, bed, chariots and others.

INTRODUCTION xxvii Before starting any construction, one has to be very careful not to deviate from prescribed measurement to ensure entire fabrication devoid of defects. Water reservoirs – Water body plays an extremely pivotal role in habitation. At initial stage civilizations started by the river banks only. In the later period people started finding out other sources of water by digging well, tank, ponds, jheels, etc. It was regarded very auspicious to dig a water reservoir and deemed as part of the essential duty of a king or landlord of that locality. In this book, we find Śrīkṛṣṇa advising Yudhiṣṭhira regarding the beneficial impact of digging water reservoirs. Here we find description of different types of water reservoirs with various numbers of projections. Dimensions and shapes of different types of kuṇḍas and wells are also provided. Garden – As is said earlier, the author of this book was much concerned on the ecological balance and as an architect he took extreme and overall solicitude on this noteworthy and momentous issue while designing a city or township. Even in palaces and forts, he felt the necessity of gardens everywhere. In the third chapter, author advised creating a pleasure garden/park either inside or outside of a city. For a house, the garden will be either on right or on left side. Prescribed measurements are also provided. These gardens will be bedecked with varied and specific trees and creepers, playgrounds, water reservoirs, bathing places with showers, etc. Doors – Any construction entails proper placing of the entrance door. Here in this book, while describing different arrangements of a house, the author writes thirty ślokas (46-76) in the fourth chapter. Here he writes about different types and parts of the door, their measurements, and types of doors whether they are auspicious or inauspicious, etc. According to him there may be three types of doors in a house as per the height. Particular measurement is given for each and every component of a door and there is definite instruction as to which part is to be bejeweled or not. There is a fixed position of the door for different types of houses, stables etc. If it is done otherwise there will be disorder in the construction. In addition to door, we find description of the location of side doors, a door adorned with latticed window as well as revolving door. In this book, author has enumerated the measurement of a main gate, which may be of three types and will be well decorated. There are different doorways of pratolī (main entrance gate), which are known as utsaṅga, pūrṇavāhu, hīnavāhu, and pratikāya. These are mentioned in Samarāṅgaṇasūtradhāra as well as in Aparājitapṛcchā. Among these four types of doors the first two types are regarded auspicious.

xxviii Vāstumaṇḍana Doors should not be bent, projected outside, too low or too high or curved inwardly. Proper material is to be used for a door so that it becomes strong, elegant and fixed properly. Door primarily protects the owner from external peril, and keeping this in mind a builder will erect the door in prescribed location making it as strong as possible. Gavākṣa – For a house, temple, palace and so on, proper ventilation is the fundamental requirement. Being the Vāstu text of the Rajasthan belt, gavākṣas known as windows, are speciality of Rajasthan and Gujarat architecture. Due to the hot and dry climatic condition, this type of window is different from those in other parts of India. Latticed window gives proper ventilation and at the same time functions as a buffer protecting one from heat, dust and cold. They may be of five types according to the different types of lumvika and we find mention of another five types according to the number of chhādyas. Alinda – Alinda plays an instrumental role in designing of a house. Here the design of a house is created with the help of a device known as prastara, which is a combination of guru and laghu, i.e., wall and alinda. Placing alindas in the proper place and right direction is very crucial for a palace or a house. For a normal house there must be at least two, three or four alindas. According to this book, wall and alindas are to be juxtaposed side by side, and the author is very much particular about proper placing of the alinda. Here he writes that one can design myriad number of houses by placing those two items in different pattern. In the glossary-index of Mayamatam, alinda is described as aisle, gallery, portico, and verandah, etc. Robert Chitham in the book, The Classical Orders of Architecture, writes, ‘portico is the columned logjam in front of the entrance to a temple or other building, frequently surmounted by a pediment.’ Transport – In the eighth chapter we find scanty description of palanquin, and its measurement, which seems to be very small in size. Other household materials – In the eighth chapter of this book we find description and measurement of umbrella or pedestal for worshipping as well as for bed-stead. All of these are described precisely. The author is specific about the measurement of the bed. According to him, bed is to be made according to one’s own height and special woods are to be used. Quality of woods should not be mingled with one another.

INTRODUCTION xxix This book seems to be a handbook of an architect who was a sūtradhara by himself. We find this book to be of unprecedented popularity in the mediaeval period as manuscripts of this text have been found in many parts of India. In this book architects can derive an original blueprint of a fort, which was constructed during that time, and the remains of the fort are still existing in the 21st century even after withstanding the seasonal vagaries of tropical climate and the passage of time. Along with the systematic planning of śālā houses and their varieties, the vivid illustration of various types of war machineries have also been mentioned over here. Analyzing the contents of the book it can be averred that this stupendous composition, formulated by a stalwart of magnificent erudition, will be immensely beneficial for researchers in future.

Acknowledgements First of all, let me acknowledge my gratitude to Prof. Devavrata Sen Sarma, who motivated me to edit the Vāstumaṇḍana text. Dr. Kapila Vatsyayana, the founder Member-Secretary of IGNCA and eminent art-historian and Pt. Satkari Mukhopadhyaya, former Coordinator of Kalākośa division of IGNCA were very kind and affectionate to bestow me with the responsibility of editing and translating the above text for IGNCA. I would also like to place on record my sincere thanks to Dr. Sudhir Lall of IGNCA, the managing editor of the volume. The team of scholars of Kalākośa comprising Dr. N.D. Sharma and Dr. Sushma Jatoo also deserve to be thanked for their kind support. My best wishes are for Dr. Arvind Sharma, the young scholar of Kalākośa, who saw through the proofs and charts, etc. (Late) Prof. Manabendu Banerjee, the supervisor and philosopher from my doctoral stage was always there to guide and help me, wherever necessary. Sri Priyadarsan Sen Sarma and Dr. A.K. Bag helped me and tried their best to clarify ideas on all war weapons and mathematical calculations described in the first chapter, which appeared corrupted. Prof. Dilip Kanjilal and (late) Dr. Kripamoyi Kanjilal extended their co- operation to me in all aspects, and without their able guidance it would have not been possible for me to complete editing this book. Ms. Shampa Kanjilal took pains to type the text, translation; contents and verse index of this book, in spite of her ill health and her other personal difficulties. Sri Anjan Banik prepared kindly the charts, typed ancillary parts of the book with great care. Lastly, I acknowledge heartily the support of my family, especially my husband, Mr. Susanta Kumar Bhowmik and his active involvement without which, this book would not have taken its present shape. —Dr. Anasuya Bhowmick

Scheme of Transliteration

Abbreviations

A.P. : Aparājitapṛchhā M.M. : Mayamatam S.S. : Samarāṅgaṇa Sūtradhāra B.S. : Bṛhatsaṁhitā

वास्तुमण्डनम् VĀSTUMAṆḌANAM (Text and Translation)

श्रीगणेशाय नमः । वास्तुमण्डनम् प्रथमोऽध्यायः [मिश्रकाध्यायः] स्रष्टारं जगतामीशमनेकाश्चर्यरूपिणम्। पालकं १सर्वसत्त्वानां वन्दे शक्तिमयं शिवम् ।।१।। वास्तुवे२दोदधेः कश्चित्सारमादाय मण्डनः। बालानामवबोधाय तनुते वास्तुमण्डनम् ।।२।। शस्ते मासे सिते पक्षे ३अतीते चोत्तरायणे। चन्द्रताराबले ४भर्तुः सुलग्ने च ५शुभे दिने ।।३।। पुरःप्रासादगेहानां वाप्याः कूप६तडागयोः। आराममठ७वास्तूनां प्रारम्भः सद्भिरिष्यते ।।४।। नन्दाभद्राजयारिक्ता८पूर्णाः ९प्रतिपदादिकाः। षष्ठ्या१०द्येकादशी११सर्वास्तिथयः पञ्चधा मता ।।५।। १. सर्वा-in A २. देदेधो-in A ३. आतीक्षे-in A अतीत इत्यनेन श्रावणमार्गयो र्ग्रहणमपि शब्दात् चकारेणोत्तरायणस्याचैत्रस्य त्यागः सूचितः । Marginal note in Ms. A. ४. कर्तु-in D, E ५. सुभे-in A ६. तटाक-in B ७. वास्तुनां-in A, B ८. पूर्वर्णा-in D, E ९. प्रदि-in B १०. द्यो-in A ११. पूर्वा-in A

Salute to Lord Gaṇeśa. Vāstumaṇḍanam Chapter I [Miśrakādhyāyaḥ]

1. I praise Lord Śiva the Almighty, who is the creator, lord of the world with different manifestations. He is the mentor of the whole creation.
2. For the comprehension of the young folks, Maṇḍana has collected some important materials from the ocean of science on building architecture, and written the Vāstumaṇḍana. 3-4. In an auspicious month, day and time in the bright half of the lunar month, and after the Uttarāyaṇa¹ is over, when the moon and the stars are in favourable positions for the master, then one should start building a town, palace, house, well, tank, pond, pleasure garden, monastery. Starting from Pratipadā -Nandā, Bhadrā, Jayā, Riktā, Pūrṇā, and from
3. Ṣaṣṭhī to Ekādaśī, all tithis (lunar days) are of five types.
4. Notes: -Uttarāyaṇa- Northern progress of the Sun Nandā- Pratipada, Ṣaṣṭhī, Ekādaśī, . Bhadrā- 2nd, 7th and 12th Lunar days. Jayā -3 rd, 8th and 13th Lunar days. Riktā -4th, 9th, 14th Lunar days. Pūrṇā - 5th, 10th, full moon and Amāvasyā.

4 वास्तुमण्डनम् शुक्रे नन्दा बुधे भद्रा जया भौमे तथा तिथिः। शनौ रिक्ता गुरौ पूर्णास्तिथयः सर्व¹²सिद्धिदाः ।।६।। एकादशी गुरौ षष्ठी भौमे शुक्र ¹³त्रयोदशी। सिद्धयेर्केष्ट ¹⁴नन्देकाश्चन्द्रे नवदशद्विकाः ।।७।। ¹⁵सिद्धिदार्के शनौ रिक्ता¹⁶भद्रा चन्द्रे बुधेऽपि च। इत्याह मान¹⁷सोल्लासे ग्रन्थे सोममहीपतिः ।।८।। (मानसोल्लासः) मुशलः ¹⁸सतमी ¹⁹भानौ संर्वतः प्रतिपद्बुधे। कर्कस्त्रयोद²⁰शाङ्के स्या²¹द्द्वार ²²तिथ्य स्त्रयं त्यजेत् ।।९।। मघाविशाखार्द्रामूलं ²³कृत्तिका रोहिणीकरः। अ²⁴शुभेऽर्कादिवारेषु यमघण्टः प्रजायते ।।१०।। विशाखादिचतुष्केषु चत्वारोऽर्कादिषु क्रमात्। उत्पातमृत्युकाणाख्या सिद्धियोगाः शुभोऽन्तिमः ।।११।। हस्तो मृगोऽश्विनी²⁵मेत्रं पुष्यं ²⁶पौष्णं च रोहिणी। स्याद्योगेऽमृतसिद्धाख्यः सूर्यादौ सर्वसिद्धिदः ।।१२।। १२. कामदा-in A १३. क्रयो-in A १४. ना

Ch. I – Miśrakādhyāyaḥ 5 6. If Nandā is in Śukra, Bhadrā in Budha, Jayā in Bhauma (Mars, Maṅgala), Riktā in Śani and Pūrṇā in Guru (Bṛhaspati) then the lunar days bring success in all spheres. 7. If Ekādaśī, falls in Guru (Jupiter) Ṣaṣṭhī in Bhauma (Mars), Trayodaśī in Śukra, Aṣṭamī in Arka (Sun) Eka (Pratipada) in Nandā, Navamī, Daśamī, Dvitīyā in Candra (Moon) - these bring success. 8. There will be fulfillment of desire if Riktā yoga falls in Ravi (Sun) and Śani (Saturn) and Bhadrā fall in Candra and Budha (Mercury). King Soma has said this in the book named Mānasollāsa. 9. If Saptamī falls in the Sun then there will be Muśala Yoga, and Saṁvarta Yoga will occur if Pratipada falls in Mercury. If Karka (Cancer) falls in the 13th position then the three solar and lunar days are to be discarded. 10. Maghā, Viśākhā, Ārdrā, Mūlā, Rohiṇī produce Yamaghaṇṭa yoga on an inauspicious Sunday and other days. 11. If the four stars Viśākhā etc fall serially in the Sun and others then there will be Utpāta, Mṛtyu, Kāṇa, Siddhiyoga² and the last one is auspicious. 12. If Hastā, Mṛga, Aśvinī, Maitra, Puṣyā, Pauṣṇa, and Rohiṇī stars enter into the Sun, the result will be Amṛta and Siddha, it brings success in all spheres. 2. Siddhiyoga- If Nandā falls on Friday, Bhadrā on Wednesday, Pūrṇā on Thursday, Riktā on Saturday and Jayā on Tuesday — then it is known as Siddhiyoga.

6 वास्तुमण्डनम् २७याम्यं चित्रोत्तराषाढा धनिष्ठोत्तरफाल्गुनी । ज्येष्ठा पौष्णं च सूर्यादे२८स्त्यजेत्सर्वत्र जन्मभम् ।।१३।। अश्विनी मृगशीर्षं च सार्प्यं हस्तोऽथ मित्रभम् । ऊषाढा शतभसूर्यादानन्दः स्यात् २९ततःपरे ।।१४।। आनन्दः कालधूम्रो च ब्रह्मासौम्यो३०ऽथवा यमः । ३१ध्वजः श्री३२वत्सवज्राख्यौ मुद्गरश्छत्रमित्रकौ ।।१५।। मानसः पद्मकौ ३३लम्बः उत्पातमृत्युकाणकाः । सिद्धिः ३४शुभोऽमृतोज्ञेयोमुशलोऽथ गदो गजः ।।१६।। रक्षश्वरः स्थिरो वर्द्धमानयोगक्रमेण हि। अष्टाविंशतिभौरुक्ताः कुर्युुर्नामसमं फलम् ।।१७।। ३५त्रिद्व्येकेन्दुपक्षाग्नि युगेषु षट्शरायुगाः । क्रमान्मेषादिराशिनां ३६मध्यपादाः प्रकीर्त्तिताः ।।१८।। ३७ससांशं शंकोच्छायायोना३८ मध्यार्कै षड्भिरन्विताः । तैर्भजेतद्दिनं३९त्रिघ्नं लब्धा४०पद्यदूनोदयात् ।।१९।। २७. यामि-in A २८. सूर्यास्तजेशर्वत्र-in A २९. तस्मात्परे कालदंडादि-marginal note in E ३०. च वा-in A, B ३१. ध्वजं-in E ३२. वशवज्राक्षौ-in A ३३. लम्भ-in A ३४. मूलां मृतौ ज्ञेयौ मुशलौ यं गदा जगे-in A ३५. त्रिध्येक-in A क्रिध्यकं खोन्दु-in B त्रि-३ द्वे-२ क-१ खे-० इंदु-१ पक्षा-२ ग्रि-३ युगे-४ षु-५ षट्-६ शरा-५ युगा-४-in D-E We find numerals along with wordings ३६. रंध्य-in A ३७. शस-in A ३८. मध्यमा-in D,E ३९. त्रेघ्नं-in A ४०. धढ्य-in D, E

Ch. I – Miśrakādhyāyaḥ 7 13. If Yāmya (Bharaṇī), Citrā, Uttarāṣāḍhā, Dhaniṣṭhā, Uttaraphālgunī, Jyeṣṭhā, Pauṣṇa (Apabharaṇī, Revatī) fall in the Sun, then one's Janmabha (Zodiac sign) should be discarded. 14. Aśvinī, Mṛgaśirā, Sārpya (Āśleṣā), Hastā, are Mitrabha (congenial stars), Uttarāṣāḍhā, Śatabhiṣā will be counted from Sūrya and after that the auspicious conjunction will start. 15-17. Ānanda, Kāla, Dhūmra, Brahmā, Saumya, Yama, Dhvaja, Śrīvatsa, Vajra, Mudgara, Chatra, Mitra, Mānasa, Padmaka, Lamba, Utpāta, Mṛtyu, Kāṇa, Siddhi, Śubha, Amṛta, Muśala, Gada, Gaja, Rakṣas, Cara, Sthira, Vardhamāna, are serially the Yogas, — which are known as 28 stars and their results are equal to their names. 18. 3, 2, 1, 0, 1, 2, 3, 4, 5, 6, 5, 4 — are serially the middle part of the Meṣa and other Zodiac signs. 19 If one seventh part of the shadow of the gnomon, less than the median (aṅka), is added by six and the total then be divided by three, this would result in day time from the time of sunrise. (Note: Verses 18 and 19 indicate the measurement of day and night. Comp Rājavallabha maṇḍana ch 12 v7)

8 वास्तुमण्डनम् ⁴¹रवावेक⁴²द्विषट्शुद्धाश्चन्द्रेत्वष्टैक⁴³पञ्चमाः। ⁴⁴वेदसप्ताष्टमा भौमे बुधेऽष्टत्रिरसोन्मिताः ।। २० ।। गुरौ ⁴⁵द्विपञ्चमुनयः शुक्रेष्टैकषडब्धयः। शनौ त्रिपञ्चसप्ताष्टः दिवाष्टांशाः शुभावहाः ।। २१ ।। सर्वकार्ये बुधैर्ग्राह्यं सदा चान्द्रमसं बलम्। यस्माच्छतगुणं तेन विना ⁴⁶कार्यं न सिध्यति ।। २२ ।। ⁴⁷दशैकादशषट् त्र्येकसप्तमः पक्षयोर्द्वयोः। चन्द्रमाः ⁴⁸शोभनः प्रोक्तः शुक्ले पञ्चनवद्विगः ।। २३ ।। क्षीणः कृष्णदशम्यूर्ध्वं दशाहां चन्द्रमास्तदा। तारया फलदः सोऽपि त्रिपञ्चाद्रिविहीनया ।। २४ ।। हिमांशोर्द्वादशावस्था राशौ राशौ स्वव⁴⁹त्फलाः। प्रवासाद्याक्रमेणैव मेषादिषु यथाक्रमम् ।। २५ ।। प्रवासनाशिनीमृत्युर्जयाहास्यारतिस्तथा। क्रीडिता ⁵⁰निद्रिता भुक्ता ज्वरिता कम्पिता ⁵¹स्थिता ।। २६ ।। ४१. रैवेक - In A ४२. E writes wordings and numerals ४३. मँचमा - In A ४४. वेद ४ ७ ८ रसो-६ ४५. द्वि-२ पञ्च-५ ष्टै-८ क-१ षड्-६ व्ध-४ त्रि-३ पञ्च-५ सप्ता-७ ष्ट-८ ....ष्टांशाः- ८ - note in D, E ४६. कार्ये न सिद्ध्यते - In A ४७. गोचरपरत्वं विषयम्, दश-१० एकादश-११, षट्-६, त्र्ये-३ क-१, षट्-६, त्र्येक-३, १, सप्तमः-७ notes in - DE ४८. शोभनः प्रक्ताः - In A, B, C ४९. फलाम् - In A ५०. निद्रेता - In A ५१. स्विता - In D

Ch. I – Miśrakādhyāyaḥ 9 20 Prathamā, Dvitīyā, Ṣaṣṭhī is auspicious in the Sun, as are Aṣṭamī, Prathamā, Pañcamī, in the Moon. Caturthī (Veda), Saptamī, Aṣṭamī are auspicious in Maṅgala (Bhauma) and Aṣṭamī, Tṛtīyā and Ṣaṣṭhī (Rasa) are auspicious in Budha. 21. Dvitīyā, Pañcamī, Saptamī in Bṛhaspati, Aṣṭamī, Prathamā, Ṣaṣṭhī, Saptamī (Abdhi) in Śukra and Tṛtīyā, Pañcamī, Saptamī and Aṣṭamī in Saturn and the 8th part of the day; these all are regarded as auspicious. 22. In all sorts of constructions, the learned men prefer the strength of lunar zodiac, because it has a hundred times more strength and without the influence of the moon, no work can be done. 23. Daśamī, Ekādaśī, Ṣaṣṭhī, Tṛtīyā, Prathamā, Saptamī, in both the Pakṣa (bright and dark fortnights) of the moon are said to be beneficial, and for the bright fortnight (śukla), Pañcamī, Navamī, Dvitīyā (are beneficial). 24. In the dark fortnight after Daśamī the power of the moon decreases for the next ten days but, in conjunction with favourable stars, the same yields good result except in Tṛtīyā, Pañcamī and Saptamī. 25. The twelfth position of the moon in the twelve zodiac signs yields results according to the respective positions like Pravāsa etc, in the Meṣa and others, serially in each zodiac sign. 26. They are Pravāsa, Nāśinī, Mṛtyu, Jayā, Hāsyā, Rati, Krīḍitā, Nidritā, Bhuktā, Jvaritā, Kampitā, Sthitā.