Shashtiāńśa 1: Nature of the Shastiamsa Devatas

Given below are the names of the Shastiamsa Devatas. The order below applies for only ODD signs. The order is reversed for EVEN signs.

Although the Jyotish classics such as Brhat Parashari Hora Shastra, Sarvartha Chintamani, Jataka Tattva etc. have given the names of the Shastiamsa, there are some variations in the names and also in the order. Irrespective, the real beauty of Shastiamsa is in knowing their nature, Saumya or Krura, as this the first level classification of the Shastiamsa. It is said that graha occupying Saumya Shastiamsa bestow auspicious results, while those occupying Krura Shastiamsa bestow inauspicious results. So far I found that only Phaladeepika gave the nature of the Shastiamsa, but it is silent on their names.

The nature of the Shashtiāńśas, Shubha or Krura is derived from the meaning of the names. Since, in the Sanskrit verses, the names are not numerically ordered, hence, when mapped to the 60 Shashtiāńśas, some assumptions are needed. This has caused some inaccuracies to creep in various interpretations. For instance, where to break up a word and when not to is difficult. For instance take the world Kalinasa, are these two words, Kali and Nasa as some have interpreted or just one word Kalinasa.

If you check this in many Jyotish classics, you will invariably find many variations. So, which one is correct? To verify this, I have verified this in BPHS Tr. Santhanam, Jataka Tattva by Mahadeva Tr. by V Subhramaya Shastri, Sarvartha Chintamani by Venkatesha Tr. B. Suryanarain Rao, Sarvartha Chintamani by JN Bhasin and Phaladeepika by Mantresvara Tr. Gopesh Kumar Ojha.

I used these texts to determine the variations and went back and forth to map them to the right Shastiamsa based on majority of the opinion. In this process, I kept Maharishi Parashara’s Brhat Parashari Hora Shastra as the base text and used the other books for verification. In some places I adjusted the names and gave my final conclusion in the places I found variations. I have finally concluded that, the mapping given in BPHS is the most authentic, although there is a slim possibility of corruption of original texts in the process of transmission over many ages.

There are few places where there are differences in the classification of Shubha and Krura, primarily driven by incorrect mapping. Just blindly following one of the texts and their classification can be misleading. I have highlighted where I found the differences in this Shubha/ Krura classification and give my humble opinion. I am very much convinced with my classifications regarding which other may differ. Since Jyotish is such as vast field of Knowledge, differences in opinions are very much possible, similar to many other discipline such as Psychology and Medicine.

LEGENDS: JT = Jataka Tattva, SC = Sarvartha Chintamani Tr. B. Suryanarain Rao. PD= Phaladeepika.

BPHS 6.33–41. Shashtiāńśa. To calculate the Shashtiāńśa Lord ignore the Rāśi position of a Graha and take the degrees etc. it traversed in that Rāśi. Multiply that figure by 2 and divide the degrees by 12. Add 1 to the remainder, which will indicate the Rāśi, in which the Shashtiāńśa falls. The Lord of that Rāśi is the Graha, ruling the said Shashtiāńśa. In odd Rāśis the names of Shashtiāńśas are 1. Ghora, 2. Rakshasa, 3. Deva, 4. Kubera, 5. Yaksha, 6. Kinnara, 7. Bhrashta, 8. Kulaghna, 9. Garala, 10. Vahni, 11. Maya, 12. Purishaka, 13. Apampathi, 14. Marutwan, 15. Kaala, 16. Sarpa, 17. Amrit, 18. Indu, 19. Mridu, 20. Komala, 21. Heramba, 22. Brahma, 23. Vishnu, 24. Maheshwara, 25. Deva, 26. Ardra, 27. Kalinas, 28. Kshitees, 29. Kamalakar, 30. Gulika, 31. Mrityu, 32. Kaala, 33. Davagni, 34. Ghora, 35. Yama, 36 Kantaka, 37. Suddha, 38. Amrita, 39. Purnachandra, 40. Vishadagdha, 41. Kulanasa, 42. Vamshakshaya, 43. Utpata, 44. Kaala, 45. Saumya, 46. Komala, 47. Sheetala, 48. Karaladamshtra, 49. Candramukhi, 50. Praveen, 51. Kaalpavak, 52. Dhannayudh, 53. Nirmala, 54. Saumya, 55. Krura, 56. Atisheetala, 57. Amrita, 58. Payodhi, 59. Brahman, 60. Chandrarekha (InduRekha). The reverse is the order for even Rāśis in so much, as these names are cased. Grahas in benefic Shashtiāńśas produce auspicious, while the opposite is true in case of Grahas in malefic Shashtiāńśas.
Phaladeepika 3.5. In the case of an odd sign, the Krura Shashtiāńśa or unpropitious 1/60th portions are 1st, 2nd, 8th, 9th, 10th, 11th, 12th, 15th, 16th, 30th, 31st, 32nd, 33rd, 34th, 35th, 39th, 40th, 42nd, 43rd, 44th, 48th, 51st, 52nd, and 59th. The rest are Saumya or propitious ones. In the case of even signs, it is reverse, that is-the Shashtiāńśa portions stated as Krura in the odd signs are the propitious or Saumya ones in the even signs and vice versa.

There are variations in Shashtiāńśas 22–24, 26–27, 34, 36–58, 59 between the texts BPHS, Jataka Tattva and Sarvartha Chintamani. Where there are differences, I retained the one proposed by Maharishi Parashara in BPHS, as that appears to be more appropriate. The “#” mark against the Shashtiāńśa number indicate the one having differences in names between different classics. Although there are differences in the Shubha and Krura nature between what is suggested by the Shashtiāńśa name and that proposed by Phaladeepika, I have retained the one proposed by Phaladeepika.

60 Shashtiāńśa and their nature

Shashtiāńśa 1. Ghora: Horrible, ghastly, extremely fierce. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 2. Rakshasa: Demons, opposite of Deva, follower of unrighteous path, sinful. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 3. Deva: Brightness, light, follower of righteous path. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 4. Kubera: Lord of wealth. Kubera is the Lord of Wealth and the god-king of the semi-divine Yakshas in Hindu mythology. He is regarded as the regent of the North (Dik-pala), and a protector of the world (Lokapala). His many epithets extol him as the overlord of numerous semi-divine species and the owner of the treasures of the world. Kubera is often depicted with a plump body, adorned with jewels, and carrying a money-pot and a club. Nature: SHUBHA Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 5. Yaksha: Protector of hidden wealth. Yaksha is the name of a broad class of nature-spirits, usually benevolent, who are caretakers of the natural treasures hidden in the earth and tree roots. They appear in Hindu, Jain and Buddhist literature. Nature: SHUBHA (?). According to BS Rao’s interpretation of Sarvartha Chintamani, this is not Shubha. But according to JK Ojha in Phaladeepika this is Shubha. I am more inclined to agree with Phaladeepika and classify this as Shubha. Why? Because Yakshas are the classes of creatures who are given the task of guarding natural treasures. They don’t harm anyone unless provoked. In Mahabharata, in the episode of interaction between Yakshas and Yudhisthira, the Pandavas were rendered unconscious, to be revived later. They were not killed in a fight! Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 6. Kinnara: Kinnaras are the Celestial musicians. They are usually depicted by half human, half horse form, like Centaur. Their character is clarified in the Adi Parva of the Mahabharata, where they say: We are everlasting lover and beloved. We never separate. We are eternally husband and wife; never do we become mother and father. No offspring is seen in our lap. We are lover and beloved ever-embracing. In between us we do not permit any third creature demanding affection. Our life is a life of perpetual pleasure. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 7. Bhrashta: Bhrasta means corrupt. One who is deviated from the righteous path, sinful, bereft of benevolent qualities. Nature: KRURA (?). According to both BS Rao (SC) and GK Ojha (PD) this is Shubha. However, in my humble opinion, this should be considered as KRURA as one who is not on the righteous path, how can that person be Shubha? Mantresvara classified this as SHUBHA, hence this needs to be validated with experimentation and research. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 8. Kulaghna: Destroyer (ghna) of one’s lineage (kula). Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 9. Garala: Poison. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 10. Vanhi: Agni, Fire deity, one that burns. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 11. Maya: Illusion, delusion, truth is hidden. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 12. Purishak Disembodied soul, highly unsettled and looking for peace. Jataka Tattva and Sarvartha Chintamani have mentioned this as Preta-Purisha. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 13. Apampati: The deity of the oceans. Apa is water and Pati is lord. Apampati means lord of water or Jala tattva. Varuna is the another name for the lord of the waters (Jala Tattva). JT: Varuna. SC: Apampati. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 14. Marutvan: The deity of the air, the powerful deities called marutas. The son of Air deity, Pavana i.e., Pavana Putra Hanuman is also called Maruti. Nature: SHUBHA Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 15. Kala: Time personified, kala-purusha, the eternal destroyer. Why, the time personified should be depicted as Krurua? Because Kala has no emotions, no sympathy and no kindness. It manifests the karma with the hands of steel and punishes those who has broken the Dharma. Shani is the representation of Kala and is the most punishing Graha in the Zodiac. Nature: KRURA Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 16. Sarpa: Serpents. JT: Ahi. SC: Sarpa. Sarpas have many connotation, one who binds us to the material universe (Rahu), one who is sleeping at the base of spine (Kundalini) etc. The Ashlesha Nakshatra is also governed by the Sarpas. The Sarpas are different from the Nagas, who have more divine qualities, such as Sheshanaaga. Nature: KRURA Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 17. Amrita: Nectar, Rejuvenation. JT: Chandra amrita. This could mean Soma-Rasa or the juice oozing from Chandra, which is indicative of refined taste, imagination and creativity. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 18. Indu: Moon, Lunar deity, imagination, creativity, mental faculties, delight. JT/SC: Chandra. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 19. Mrdu: Soft, tender. JT: Mrdu. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 20. Komala: Delicate, fragile, soft, subtle. JT: Mrdu-komala. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 21. Heramba: Hera + Amba i.e., follower of the mother (Amba). JT/SC: Padma. Heramba also known as Heramba Ganapati, is a five-headed iconographical form of the Hindu god Ganesha (Ganapati). This form is particularly popular in Nepal. Heramba is also known as the beloved son the Mother, representative of Ganesha who was created by mother Parvati, who sacrificed his life to protect his mother. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 22#. Brahma: The creator. JT: Vishnu. SC: Lakshmisha. Both JT and SC opine that this should be assigned to Vishnu. Lakshmisha means, the lord (isha) of Lakshmi i.e., lord Vishnu. In my opinion Final verdict: #22 Shastiamsa should be Vishnu, Lakshmisha as suggested by Jataka Tattva and Sarvartha Chintamani. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 23#. Vishnu: The sustainer. JT/SC: Vaagisha. The lord speech (vac), who is no other than mother Sarasvati. Final verdict: #23 Shastiamsa: Vaagisha as suggested by Jataka Tattva and Sarvartha Chintamani. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 24#. Maheshwara: The destroyer. JT/SC: Digambara. Dig means directions and Ambara means sky. The lord of all the direction and the sky. In Jainism, Digambara is a sect who consider the space and the sky to be their clothes and choose to remain naked, clad by the sky. Final verdict: #23 Shastiamsa: Digambara. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 25. Deva: The follower the lights. Deva is from Diva which means day, or the time that is full of light. They are the follower of the righteous path (dharma) and cause brightness in everyone’s life. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 26#. Ardra: Wet, moist, very powerful like the Rudras of the Ardra Nakshatra. JT: Ardra. SC: Indra. Even if we consider this to belong to Indra, it represents power, opulence, influence and also arrogance. The Rudras, although known to be fierce, they are the protector of the Pranas. They protect things from getting destroyed or decayed. Hence they should be considered Shubha, although they are fierce in nature. Indra is the devata for Thunder and Rains and is one who has full control over the Indriyas (Sense Organs). Hence this Shastiamsa can indicate the ability to self-control. Nature: SHUBHA. According to both BS Rao and GK Ojha this is considered as Shubha. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 27#. Kalinasa: One who destroys strife. Kali means strife and Nasa means destruction. Kalinasa is destruction of Strife, hence should be considered highly auspicious. JT: Nasha. If we consider only Nasha as suggested by Jataka Tattva, then it can’t be Shubha, as Naasha means destruction. However, Phaladeepika classified the Shastiamsa 27 as Shubha, hence it can only be Kalinasa. Nature: SHUBHA, Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 28. Kshitees: Kshitees means Horizon. This can imply new beginning, new life, rising time of the Sun. This is highly auspicious as this indicate new beginning or the moment that is coming out of strife (black cloud) like a golden ray of sunlight. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 29. Kamalakara: Creator of the Lotus i.e., Reclining Vishnu. As per the legend, Lord Brahma who sits on the Lotus and symbolises creation of the material universe is created from the Navel of Vishnu. This is supposed to be highly auspicious as this represent the moment of creation where the Lotus is coming out of the Navel of lord Vishnu, reclining in yoga nidra (meditative state). Nature: SHUBHA Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 30. Gulika: Gulika is an Upagraha and is considered highly destructive. JT/SC: Mandastamaja i.e. Son of Shani (Manda). Highly inauspicious. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 31. Mrityu: Highly destructive child (upagraha) of Mangal (Upagraha). Highly inauspicious. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 32. Kala: Child (upagraha) of of Surya. Highly inauspicious. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 33. Davagni: Davagni is also known as Davanal which means Forest fire, highly destructive and beyond anyone’s control. Highly inauspicious. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 34#. Ghora: Horrible, ghastly, extremely fierce. Highly destructive. JT: Bhaya. SC: Yamakantaka: Child (upagraha) of Guru. Highly inauspicious. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 35. Yama: The god of death, extreme suffering, death like suffering. Yama is merciless and highly duty-bound. He does not have mercy, kindness, empathy for one whose death is near. He even didn’t spare the life of Markendeya Maharishi, until lord Shiva stepped in. This means that when Yama strikes, Lord Shiva’s grace is the only remedy. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 36#. Kantaka: Thorne in the foot, highly painful, make you limp. JT: Kantaka. SC: Satya. In Sarvatha chintamani, the author combines Yama and Kantaka into Yamakantaka and the 36th Shastiamsa is Satya. However, in Jataka Tattva and Parashara Horashastra, it is broken into Yama (Bhaya in JT) and Kantaka, while Satya Shastiamsa is missing. In my humble opinion, Yama and Kantaka should be separate which is as per BPHS and JT. The Satya shastiamsa (#36) mentioned by SC should be assigned to the next shastiamsa. The SC next shastiamsa Amrita should be pushed further to #37 to align with BPHS and JT. Final verdict: #36 Shastiamsa: Kantaka. Nature: SHUBHA (?). According to both BS Rao and GK Ojha, this is a shubha Shastiamsa, which also tallies with Phaladeepika. However, if the name be Kantaka, then this should ideally be Krura. If this Shastiamsa to be taken as Shubha, then there must be a hidden meaning to the term Kantaka. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 37#. Suddha: Pure, serene. JT: Sudha. SC: Amrita. My opinion: SC Shastiamsa “Satya” should be assigned here and Amrita should be assigned to #37. Final verdict: #37 Shastiamsa: Suddha, Satya. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 38#. Amrita: Nectar. JT: Amrita. SC: Paripurna SC Shastiamsa Amrita should be assigned here. Paripurna should be assigned to next #39 to align with BPHS, JT Purnachandra and Purnendu. Final verdict: #38 Shastiamsa: Amrita. Nature: SHUBHA Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 39#. Purna Candra: Full moon, highly auspicious and benevolent. JT: Purnendu. SC: Vishapradagdha. SC Shastiamsa Vishapradagdha should be assigned to #40 to align with BPHS and JT. Final verdict: #39 Shastiamsa: Purna Candra. Nature: KRURA (?). According to both BS Rao and GK Ojha, this is Krura. However, the name suggests that this should be SHUBHA, as full moon is highly auspicious. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 40#. Vishadagdha: Fully poisoned, can’t be resuscitated. JT: Visha. SC: Kulanasa. SC Shastiamsa Kulanasa should be assigned to #41 to align with BPHS and JT. Final verdict: #40 Shastiamsa: Vishadagdha, Visha. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 41#. Kulanasa: Destroyer of lineage. JT: Kali. SC: Mukhya. SC Shastiamsa Mukhya should be combined and assigned to this Shastiamsa #41. Here BPHS and JT are aligned. The JT #41 and #42 should be combined to get Kalinasha. Final verdict: #41 Shastiamsa: Kulanasa, Kulanasamukhya. Nature: SHUBHA (?). According to both BS Rao and GK Ojha this is SHUBHA. The name Kulanaasa means destruction of the Kula or lineage; how can this be Shubha? In my humble opinion, this should ideally be classified as KRURA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 42#. Vamshakshaya: Destroyer of lineage. JT: Nasha. SC: Vamshakshaya. JT #43 Vamshakshaya should be assigned here. Final verdict: #42 Shastiamsa: Vamshakshaya. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 43#. Utpata: Destructive, unsettling, revolutionary. JT: Vamshakshaya. SC: Utpata. I think JT #44 Utpata should be assigned here. Final verdict: #43 Shastiamsa: Utpata. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 44#. Kala: Who is in the form of Kala or the time personified. JT: Utpata. SC: Kalarupa. I think JT #45 Kalarupa should be assigned here. Final verdict: #44 Shastiamsa: Kala or Kalarupa. Nature: KRURA. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 45#. Saumya: Gentle, auspicious or Budha (Mercury). JT: Kalarupa. SC: Saumya. I think JT #46 Saumya should be assigned here. Final verdict: #45 Shastiamsa: Saumya. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 46#. Komal: Fragile, delicate. JT: Saumya. SC: Mrdu. Soft. I think JT #47 Mrdu should be assigned here. Final verdict: #46 Shastiamsa: Komala or Mrdu. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 47#. Sheetala: Cooling, soothing, life giving. JT: Mrdu. SC: Su-sheetala. I think JT #48 Sheetala should be assigned here. Final verdict: #47 Shastiamsa: Sheetala and Susheetala. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 48#. Karaladamshtra: Big tooth jutting out of the mouth, dangerous. JT: Sheetala. SC: Damstrakarale. JT #49 Damstrakarale should be assigned here. Final verdict: #48 Shastiamsa: Karaladamshtra, Damstrakarale. Nature: KRURA Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 49#. Candramukhi: Seductive facial appearance of Chandra. JT: Damstrakarale. SC: Seethabja. According to JN Bhasin SC edition, this is Indumukha. Both of JT and SC Indumukha should be assigned here. Final verdict: #49 Shastiamsa: Chandramukha, Indumukha. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 50#. Praveen: Adept, expert. JT/SC: Indumukha(x). I think this should be Praveena. JT seemed to have missed this one. In SC JN Bhasin edition, this is mentioned as Praveen only. Final verdict: #50 Shastiamsa: Praveen. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 51#. Kaalpavaka: Shiva or Rudra in the form of destroyer of time. Kalapavaka is also called Kalagni as Pavaka is the another name for Agni. See below the Shiva prarthana (prayer). JT: Kalagni. SC: Poorna(x). Namaste astu Bhagavan Vishveshvaraya Mahadevaya Trayambakaya Tripurantakaya Trikagni — Kalaya Kalagni — Rudraya Nilakantaya Mrityunjayaya Sarvesvaraya Sadhashivaya Sriman Mahadevaya Namah. I think the word Poorna in SC BS Rao edition is misleading. The is clarified in SC JN Bhasin edition to be Kalagni. Final verdict: #51 Shastiamsa: Kaalpavaka, Kalagni. Nature: KRURA (?). According to BS Rao this is Shubha while according to GK Ojha this is Krura. The name is destructive as this is implying burning of the older time, albeit for creation of something new. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 52#. Dandayudha: Wielder of the Guru Danda (stick hold by the preceptor of the spiritual lineage). Kartikeya is known as Dandayudhapani. JT: Dandayudha. SC: Kalagnya(x). I think SC Kalagnya should be assigned to #51. Here BPHS and JT are aligned. Final verdict: #52 Shastiamsa: Dhannayudha, Dandayudhapani. Nature: KRURA(?). According to both BS Rao and GK Ojha, this is Krura. However, the name suggests lord Kartikeya, who is the giver of all Siddhis; how can it be Krura? This can however be interpreted as Guru wielding the staff, to punish the evil doers. Hence, this Shastiamsa could be punishing. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 53#. Nirmala: Clean, pure, unadulterated. JT: Nirmala. SC: Dandayudha(x). My opinion: SC Dandayudha should be assigned to #52. BPHS and JT are aligned. Final verdict: #53 Shastiamsa: Nirmala. Nature: SHUBHA (?) In Sarvartha Chintamani, Prof. BS Rao didn’t include this into the list of Shubha Shastiamsa, but according to GJ Ojha this is Shubha. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 54#. Saumya: Auspicious, gentle, tender, soft, benevolent. JT: Shubha. SC: Nirmala(x). Final verdict: #54 Shastiamsa: Saumya, Shubha. Nature: SHUBHA Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 55#. Krura: Cruel, harsh, inauspicious. JT: Ashubha. SC: Shubha(x). Final verdict: #55 Shastiamsa: Krura, Ashubha. Nature: SHUBHA(?). According to both BS Rao and GK Ojha, this is SHUBHA. However, the name suggests that this should be KRURA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 56#. Atisheetal: Very cooling. JT: Sheetal. SC: Ashubha(x). Final verdict: #56 Shastiamsa: Atisheetal, Sheetal, Atishubha. Nature: SHUBHA (?). According to both BS Rao this is Krura while as per GK Ojha, this is SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 57#. Amrita: Nectar, life giving, rejuvenating. JT: Sudha. SC: Atishubha(x). Final verdict: #57 Shastiamsa: Amrit, Sudha, Atishubha. Nature: SHUBHA (?). According to BS Rao, this is Krura while as per GK Ojha, this is SHUBHA. This can’t be Krura as Amrita rejuvenates life and protects the Prana. Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 58. Payodhi: Ocean, boundless water. JT: Payodhi. SC: Sudha-payodhi. Final verdict: #58 Shastiamsa: Payodhi. Nature: SHUBHA Mantresvara in Phaladeepika classified this as Shubha.

Shashtiāńśa 59#. Bhramana: Travel, moving, non static, lack stability, fatigue. JT: Bhramana. SC: Dyumani. Final verdict: #59 Shastiamsa: Bhramana Nature: KRURA. According to BS Rao, this is Shubha while as per GK Ojha, this is Krura. In ancient times, wandering, moving to a foreign land etc. was not considered auspicious as one has to leave family and kinsmen behind. Travel is also associated with wandering, causing fatigue, hence not considered auspicious. Mantresvara in Phaladeepika classified this as Krura.

Shashtiāńśa 60. Candrarekha: Indu is Moon and Rekha is line. JT/SC:Indurekha. Many classify this as full moon however, that does not appear to be right. In my view this is the Krsna Chaturdasi Moon which appears as a thin line. This adorns the head of lord Shiva and is highly auspicious for Shiva Puja. Maha Shivaratri is celebrated on Krsna Chaturdasi in the Magha month. Final verdict:#59 Shastiamsa: Candrarekha, Indurekha. Nature: SHUBHA. Mantresvara in Phaladeepika classified this as Shubha.