Commentary on the Yogayatra

Some say that the status of being "on expedition" Sanskrit: yayitva begins from the moment the King crosses the border of his own territory. As he desires to move forward, he should proceed according to the prescribed rules. In the morning, having observed the omens of the breath, the directions, the planets, the lunar mansions, and the auspicious signs, the traveler reaches his own limit and departs from the influence of the local planets. Having notified the city officials Sanskrit: nagara of his intent, the King attains the status of a traveler; so says the sage Gautama.

In this very way, simply by following, one observes the status of a traveler. However, there is a slight distinction here which was stated further: a man is said to be "released" from the city once he is outside the city walls. Bhargava Another name for the sage Shukra says that the status of being a traveler does not occur simply by being outside the walls. The "city-status" is defined by the King's own city; therefore, the status of a traveler is desired only when he is beyond the outskirts of the city. Because the city deities follow the King for the sake of assistance when invited, the King should only touch the status of a traveler once he has truly departed the city. This should be understood according to the words of Devala: whatever lies within a distance of one yojana A traditional measurement of distance, roughly 8-9 miles from the city is considered part of the "city-status." Therefore, the city limits extend for one yojana.

Because of this reasoning, Parashara holds the view that the King attains the status of a traveler only after crossing one yojana in front of the city. Brihaspati, however, stated that the status of a traveler begins at the very edge of the kingdom's territory. This is the conclusion regarding the signs and causes. I desire to follow all these words of the sages. Where the status of a traveler is proclaimed even for an enemy, the teacher Gautama has accepted the opinion of the two likely referring to the consensus of previous sages. It is known and said: "Observe this circle." By this, it is meant that a King desiring victory should not take even a single step toward his umbrellas, beds, or seats if the omens, lunar dates, and results are not favorable. If there is no purity of omens, signs, or dreams, then setting out on a journey is undesirable for all undertakings. 15

Now he describes the rules for the qualities of the planets: When those on expedition traveling planets and those in the city stationary planets are endowed with strength and are auspicious, one should adopt a policy of "dual-fold" diplomacy Sanskrit: dvaidhibhava. When the city-dwellers are auspicious, and the traveling planets are accompanied by gentle planets, and the people are endowed with strength and are favorable, the King should take refuge in divine providence. 16 With the traveling planets being powerful, strong, auspicious, favorable, and situated in their highest exaltations, or if the lords of the auspicious periods are favorable, the journey should be undertaken. Similarly, with the city planets the Pauras being powerful and the enemies being subdued, the administration should be carried out. When the city planets are joined with the traveling planets, and the city planets are auspicious and favorable to the citizens, but the traveling planets are also favorable, then one should adopt the "dual-fold" policy. Through gentle, auspicious planets that are strong and favorable, a peace treaty Sanskrit: sandhi is formed. Because when planets are favorable and in an "increase" position Sanskrit: upacaya, even with strong but favorable "cruel" planets Sanskrit: papai, referring to Mars or Saturn, there is victory in war. Whosoever has all planets being favorable and auspicious, and is joined by divine grace, that King should be sought for refuge.

But here some ask: how does this favorability arise? It is said: In the chapter on "The Journey," the Teacher said: "Rahu is praised when he has reached the work of a protector..." original: shasto rahus tu trayaka.... Rahu the North Node of the Moon is auspicious when he has reached the "protector-action" from the birth sign or the ascendant of the journey. If he is situated in the third, eleventh, or tenth houses, he is "praised" or beautiful. By the word "and," Ketu the South Node is also auspicious when situated there. Similarly, regarding the direction of the journey, if a planet or the Moon is situated in the direction one is going, or if Ketu has emerged there, success is attained. The same meaning is grasped regarding the "front of the army." If the King moves toward the direction where Ketu's tail is pointed, he will lead with discipline. Thus, Parashara says: "In whichever direction Ketu has risen, one should not march toward that direction." Because where the smoke of Ketu goes, the King should go there away from the head. A King who goes against the direction of Ketu, seeking victory, will attain destruction along with his ministers, vehicles, and army. 18

In every way, the King must protect his treasury. As it is said: "The treasury is the root of the tree of the state; its branches are the infantry, the elephants, and the horses..."