The progeny reading built from its own verses, with the sex of a child permanently excluded.
This page reads the fifth bhava of a birth chart against named verses: Brihat Parashara Hora Shastra ch. 11 v. 6 for what the house signifies, Phaladeepika 15.17 for its karaka, and Phaladeepika 15.3, 15.4-15.5, 15.25 and 15.6 for what stands for and against it. It then reads the Saptamsa (D7) as a chart in its own right.
It does not predict the sex of a child. That exclusion is permanent and unconditional: sex determination is an offence in India under the Pre-Conception and Pre-Natal Diagnostic Techniques (Prohibition of Sex Selection) Act, 1994, and no field on this page, alone or combined with any other, yields it.
What the page gives instead is a reading you can check. Every statement carries the verse it came from, both sides of the one classical disagreement in this material are shown rather than settled, and where no verse supplies an answer the page says so rather than filling the silence. You enter a date, a time and a place; the chart is cast on the Lahiri ayanamsha with whole-sign houses, and the planetary positions are computed to sub-arcsecond precision.
The fifth house is not the house of children and nothing else. BPHS ch. 11 v. 6 gives it as protective amulets, sacred formulae, learning and knowledge, children, authority, and the fall of one's position. Six matters, and progeny is one of them.
The page prints the whole verse list before it prints anything about the house, because a reader told only that the fifth is the children's house will read every affliction of that house as an affliction of progeny, and the verse does not say that.
The same discipline governs the karaka. Phaladeepika 15.17 assigns a significator to each bhava and, for the fifth, that significator is Jupiter and only Jupiter. It is one of the few single-valued cells in the verse: the 4th carries the Moon and Mercury, the 6th Saturn and Mars, the 9th the Sun and Jupiter, and the 10th four planets at once.
Phaladeepika 15.15-16, which lists what each graha signifies in its own right, gives children to Jupiter as well, so the fifth's karaka is attested twice and not by analogy.
Phaladeepika ch. 15 judges a house in three legs: the house itself, its lord, and its karaka. 15.3 holds that the lord of a bhava standing in the eighth harms that bhava. 15.4-15.5 holds that malefics standing in the sixth, eighth and twelfth counted from the bhava itself, not from the lagna, harm it; the reckoning is the whole point of the rule. 15.25 says that when bhava, lord and karaka are all strong, predict good for that bhava, and 15.6 gives the mirror: all three weak and the house is annihilated.
15.6 also supplies its own measure of intensity, and it is a count rather than a weight: two or three of the conditions coinciding tell more clearly. So the page reports how many conditions are met and stops there. There is no progeny score. Where 15.25 asks whether a lord is strong without defining strength, the page borrows the six-clause test Phaladeepika does enumerate in ch.
XX, which reads dusthana occupancy, debilitation, an enemy's sign and combustion on the adverse side, and exaltation, moolatrikona, own sign and a friend's sign on the favourable side. Every reading that uses it states that applying a dasha-lord test to a bhava lord is this application's extension, not something the chapter licensed.
The most consequential disagreement in the progeny material is what to make of Jupiter standing in the fifth house. Phaladeepika 15.26 records the view of others that a karaka standing in its own bhava distresses that bhava, and because Jupiter is the fifth's karaka by 15.17, Jupiter in the fifth is precisely that rule's case.
BPHS ch. 7 vv. 39-43 reads the identical pairing the other way: the fifth may also be known from Jupiter, where the operative word is also, meaning a second look at the house rather than a penalty against it.
The page renders both and picks neither. Settling a disagreement the sources have not settled would present an editorial choice as doctrine, and the choice would be invisible to the reader. Both statements appear together with their references, so a reader who follows a particular lineage can see which reading their teacher takes and why the other one exists.
The D7 is built by BPHS ch. 6 vv. 10-11. Each sign of 30 degrees is cut into seven parts of about 4 degrees 17 minutes; in an odd sign the parts are counted from the sign itself, and in an even sign from the seventh sign from it.
That reversal is real and was verified against the verse. Because seven parts fill one sign, the D7 lagna changes about seven times faster than the birth lagna, which is why an approximate birth time degrades a Saptamsa reading much faster than it degrades a rasi reading.
The chart's construction is classical; its subject is not. No verse consulted for this feature assigns a subject matter to a division, so the D7-as-progeny assignment is labelled as modern practice wherever it appears rather than dressed as scripture, and the page reads the D7's own fifth house as a chart.
No count of children is emitted, from the D7 or from anything else. The methods that circulate for counting progeny read the Saptamsa's amsa phala, which this app excludes, and no verse read for this feature supplies a count by any other route.