Palm, face, eyes, moles, body marks and feet - from the Sanskrit texts at chapter and verse, kept strictly apart from the Western tradition of Cheiro and Benham. You mark what you can see; about what you have not looked at, this app says nothing.
Two tiers, never mixed
283
rules from a named Sanskrit text
277 from verse, 6 from a critical edition's diagrams or apparatus. Each states its chapter, verse and edition.
94
rules from Cheiro and Benham
Western chiromancy of about 1900. From no Sanskrit text - though this is precisely the material the market sells as Indian.
14
rules with no source located
Current practice for which no text could be found. Kept rather than dropped: a catalogue that quietly omits them looks complete when it is not.
The three tallies stand on their own scales and are not combined. There is no authenticity percentage here: adding tiers together would be an arithmetic no source performs.
Five of the nine palm lines people expect are not Vedic
Each was searched for verse by verse in Bṛhat Saṁhitā chs. 68–70, the Garuḍa Purāṇa (Dutt, LXIII–LXV), Agni Purāṇa 243, the whole Śārdūlakarṇāvadāna Pāṇilekhā, Sāmudrikatilaka 1.143 and 1.152–156, and Hastasañjīvana 3.2.80–82 and 1.3.88–91. They are not there. They are Cheiro's mensal, cerebral, marriage, Apollo and hepatica lines, and they appear on this page under his name, at his tier, with no source chip.
Heart line (hṛdaya-rekhā)Cheiro's Line of Heart, the mensal
Head line (mastiṣka-rekhā)Cheiro's Line of Head, the cerebral
Marriage line (vivāha-rekhā)Cheiro's Line of Marriage
Sun line (sūrya-rekhā)Cheiro's Line of Sun, the Apollo line
Health line (ārogya-rekhā)Cheiro's Line of Health, the hepatica
The same is true of the graha-named mounts. There is no parvata of the palm anywhere in the texts read here, and no graha is assigned to any region of the hand. The mounts are Benham's system, refined from Desbarrolles and d'Arpentigny - and both men disown the astrological reading in their own words, printed further down this page.
None of these sources licenses reading a hand from an image, and the engine takes observations rather than pictures. You look at your own hand, face or foot and give one of three answers: present, absent, or looked-at-and-could-not-tell. A rule you say nothing about stays undetermined - not absent. That distinction is what the whole corpus is built on.
And this is a catalogue you read, not a verdict you receive. Every statement below is phrased as what the chapter says, never as what will happen to you. Strī-lakṣaṇa character, chastity and widowhood phala, sex-of-child correlations and every medical outcome are recorded as covered and never transcribed - a decision, not a gap.
What you have marked
Your marks stay in this browser. Rule ids are sent to have them evaluated - no name, no birth details, no image - and the route stores nothing.
0
rules you have answered
Present, absent, or looked-at-and-could-not-tell. All three count as an answer.
391
rules undetermined, of 391
Nothing is asserted about these. A mark nobody looked for is not a mark that is absent, and that rule governs the whole corpus.
You have marked nothing yet, so every rule in the corpus stands undetermined. Answer 'What do you see?' on any rule below and it will appear here.
Hasta Sāmudrika - the classical palm
Read out of six Sanskrit texts, at chapter and verse: Bṛhat Saṁhitā chs. 68 and 70, Garuḍa Purāṇa Pūrva-khaṇḍa LXIII–LXV, the Śārdūlakarṇāvadāna's Pāṇilekhā chapter in Zysk's 2025 critical edition, Sāmudrikatilaka, Hastasañjīvana and Agni Purāṇa 243. Note what is NOT here: the corpus has no heart, head, marriage, sun or health line, and no mounts.
It does have a longevity line - the āyu-rekhā - and every early witness puts it at the TOP transverse crease, running from below the little finger toward the base of the forefinger. That is anatomically the crease Cheiro calls the heart line. The curve around the ball of the thumb that modern apps label the life line is a different crease with a different name in this corpus.
Classical tier - cited to chapter and verse1
Every rule in this block comes from a named Sanskrit text at chapter and verse, with the edition stated. Press the Source chip to see the text, the translator and what the licence permits.
Classical versecl-ska-23-finger-proportion
The little finger measured against the first joint of the ring finger. Longevity METHOD C, and the only one in the corpus that uses no line at all - it is encoded in the palm file because it is one of the three longevity methods, not because fingers belong here.
Śārdūlakarṇāvadāna, Pāṇilekhā v. 23 (crit. ed. Zysk 2025)
What the text says
A little finger extending well beyond that joint gives 100 years; the two level with each other give 87. Nothing else in the corpus overlaps this measurement, and it may not be averaged with the line-length or four-band methods.
Says something incompatible with 3
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-bs68-50a-ayu-hundred·Classical verse·Lines that reach the root of the forefinger. Iyer's noun is PLURAL, and so is Sastri & Bhat's, who read it as the three principal lines taken together rather than as one crease [CC-8] - so the observation is the reach of the palm's principal transverse lines, not of a single line. The verse gives the terminus only; the origin, below the little finger, comes from BS 70.13 and from the Garuḍa Purāṇa.Bṛhat Saṁhitā 68.50 (tr. N. Chidambaram Iyer, Part II, 1885)
cl-bs70-13-ayu-women·Classical verse·On a woman's palm, a line issuing from below the little finger and reaching the place between the forefinger and the middle finger. This is the singular, unambiguous statement of the āyu-rekhā's whole topology - origin AND terminus - and its terminus is one finger further along than the men's rule at 68.50.Bṛhat Saṁhitā 70.13 (tr. N. Chidambaram Iyer, Part II, 1885)
cl-ska-5-bands-verse·Classical verse·The same top transverse line, quantised into four bands by how far it reaches. Longevity METHOD B, in the verse's own numbers.Śārdūlakarṇāvadāna, Pāṇilekhā v. 5 (crit. ed. Zysk 2025)
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Cheiro and Benham - Western palmistry
Cheiro (W. J. Warner, d. 1936), William Benham (d. 1938), d'Arpentigny (d. 1865) in Heron-Allen's translation, and Katharine St. Hill (1893). Public domain, quotable - and Victorian European, not Indian. Most of what is sold as 'Hast Samudrika Shastra' is this material under a Sanskrit-sounding name. Nothing in this block carries a source chip, and nothing in it may.
Can the Mount of Venus be read against the planet Venus? Both authors decline it themselves.
It is the obvious question, and the answer does not rest on silence. No Sanskrit text read for this module has a parvata of the palm at all - and the two men who standardised the mounts both disown the astrological link in print.
Modern Western chiromancywest-mount-names-not-astrological
The mounts are found to carry the names of planets - Jupiter, Saturn, Apollo or the Sun, Mercury, Mars, the Moon, Venus.
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Edition: William G. Benham, The Laws of Scientific Hand Reading, New York, 1900 (1912 printing)
Passage: The Laws of Scientific Hand Reading (1900), Part First ch. I
What the text says
The man who standardised the system says the names are mnemonics. That single sentence settles the question this module was commissioned to answer: there is no astrological reading of a mount to be recovered, because the system's own author says the names carry none.
“The names which appear on the Mounts are not used in any astrological sense, but because they have been so long in use that the mention of each name instinctively brings to mind certain attributes. I use these names for I have found them a great help to the memory of the student, though any other names would do as well.”
William G. Benham, The Laws of Scientific Hand Reading, New York, 1900 (1912 printing)
Modern Western chiromancywest-mount-cheiro-declines-astrological
A reader proposes to carry the mount names over into astrology - to read the Mount of Venus against the planet Venus.
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Edition: Cheiro (W. J. Warner), Language of the Hand, 1st edn., 1897
Passage: Language of the Hand (1897), on the use of the old-time names
What the text says
Cheiro declines the link for his own system, while conceding a connection may exist. Two points follow. It is a second independent Western disclaimer, from the author usually cast as the fusion's villain - and it shows that Astrological Palmistry was a named current in 1890s London, i.e. a Victorian European one, not an Indian inheritance.
“As regards the use by cheiromants of the old-time names, such as the Mount of Venus, Mars, etc., I must here state that I do not use these names in any sense in relation to what is known as Astrological Palmistry. I do not for one moment deny that there may be a connection - and a very great one - between the two; but I do not think it necessary to consider it in conjunction with this study of the hand.”
Cheiro (W. J. Warner), Language of the Hand, 1st edn., 1897
Modern Western tier - no source chip, ever4
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Modern Western chiromancywest-finger-naming
The four fingers are named in the Western manner: Jupiter (index), Saturn (middle), Apollo or the Sun (ring), Mercury (little).
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Edition: William G. Benham, The Laws of Scientific Hand Reading, New York, 1900 (1912 printing)
Passage: The Laws of Scientific Hand Reading (1900), Part First chs. XIX–XXII
What the text says
Each finger takes the name of the mount at its base, and Benham's disclaimer governs the fingers exactly as it governs the mounts: the names are mnemonics. Nothing in the Sanskrit corpus assigns a graha to a finger; the Sanskrit names are aṅguṣṭha, tarjanī, madhyamā, anāmikā and kaniṣṭhikā, and they are anatomical.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Modern Western chiromancywest-finger-phalanges
Each finger is divided into three phalanges and each is measured against the other two: the NAIL phalanx, the MIDDLE phalanx and the BASE phalanx.
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Edition: William G. Benham, The Laws of Scientific Hand Reading, New York, 1900 (1912 printing)
Passage: The Laws of Scientific Hand Reading (1900), Part First ch. XI (the phalanges)
What the text says
Benham reads the nail phalanx as the mental world, the middle as the business or practical world, and the base as the material world. Store them by anatomy and never by ordinal: 'first phalanx' means opposite ends of the finger in the two standard Western authorities.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Modern Western chiromancywest-finger-tips
The tips of the fingers are examined for their shape - pointed, conical, square, or spatulate (broadening at the end).
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Edition: C. S. d'Arpentigny, La Chirognomonie, Paris 1843; tr. Ed. Heron-Allen, The Science of the Hand, London 1886
Passage: The Science of the Hand (1886), Sub-section I, ¶83
What the text says
The tip is d'Arpentigny's classifying feature: it is what names the hand type, and his seven types are built on it together with the knots of the joints and the size of the palm. The reading belongs to the type, not to the finger in isolation.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Modern Western chiromancywest-finger-knots
The joints of the fingers stand out as developed knots, or run smooth so that the finger tapers without interruption.
From the modern Western chiromancy of Cheiro and Benham (c. 1900) — not from any Sanskrit text, despite how it is usually sold.
Edition: C. S. d'Arpentigny, La Chirognomonie, Paris 1843; tr. Ed. Heron-Allen, The Science of the Hand, London 1886
Passage: The Science of the Hand (1886), Sub-section I, ¶83
What the text says
Developed joints give d'Arpentigny's Philosophic, or Knotted hand - the analytic temperament that stops at each step. Smooth fingers give the opposite: impression taken whole, and acted on before it is examined.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Aṅga Sāmudrika - face, eyes, moles, marks and feet
Face, eyes, moles, marks on the body, and the feet - from Bṛhat Saṁhitā ch. 68 (the twelve heads and the rāja-lakṣaṇa census), Garuḍa Purāṇa LXV, Bṛhat Jātaka V, and two later compendia. This is a catalogue you read, not a verdict you receive: every statement below is phrased as what the chapter says, and none of it is phrased as what will happen to you.
Strī-lakṣaṇa character, chastity and widowhood phala, sex-of-child correlations and every medical outcome are recorded as covered and never transcribed.
Classical tier - cited to chapter and verse20
Every rule in this block comes from a named Sanskrit text at chapter and verse, with the edition stated. Press the Source chip to see the text, the translator and what the licence permits.
Classical versecl-foot-king
The feet are dry, with soft soles, of the colour of the lotus, with close toes, beautiful, with red nails and beautiful heels, always warm, without visible sinews, with the ankle not standing out, and raised like the turtle.
Bṛhat Saṁhitā 68.2 (tr. N. Chidambaram Iyer, Part II, 1885)
What the text says
The chapter reads this as a royal mark. "Raised like the turtle" is the ARCH, and it is the one arch rule the corpus gives - there is no second.
“If the feet be dry, with soft soles, of the colour of the lotus, with close toes, beautiful, red nails, beautiful heels, always warm without visible sinews, with invisible ankle and raised like the turtle, the person will be a king.”
tr. N. Chidambaram Iyer, 1885
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-winnow
The feet are like winnows - flat and splayed - or crooked or bent, covered with sinews, dry, with the toes not close, and with nails white and not glossy.
Bṛhat Saṁhitā 68.3 (tr. N. Chidambaram Iyer, Part II, 1885)
What the text says
The chapter reads this as a mark of poverty - the exact opposite of the turtle-arched foot above. The Garuḍa Purāṇa agrees almost word for word.
“If the feet be like winnows, crooked or bent, covered with sinews, dry, with toes not close and with nails white and not glossy, the person will be poor.”
tr. N. Chidambaram Iyer, 1885
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-large
The feet are large.
Bṛhat Saṁhitā 68.3 (tr. N. Chidambaram Iyer, Part II, 1885)
What the text says
The chapter reads this as a mark of one who will walk much.
“If the feet be large, he will walk much”
tr. N. Chidambaram Iyer, 1885
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-colour
The feet are of a brown colour.
Bṛhat Saṁhitā 68.3 (tr. N. Chidambaram Iyer, Part II, 1885)
Recorded, not transcribed
The text has something to say here, and this app does not print it. That is a decision, not a gap: what is observed stays above, and what the text says follows it appears nowhere in this app.
Editor's note: A family-death claim keyed to a complexion. Its neighbouring clause in the same stanza is the chapter's caste-crime verse, which is omitted outright rather than withheld.
Classical versecl-gp-foot-tortoise
The feet are warm and like a tortoise, with strong ankles.
“Rough, uneven feet like winnowing baskets… are the marks of poverty.”
tr. Manmatha Nath Dutt, 1908
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-figures-bs70
The lines of the hands and feet form any of twenty-three figures: a pitcher, a seat, a horse, an elephant, a chariot, a bilva tree, an eight-sided post, an arrow, a flower wreath, a pendant, a cāmara, an elephant-driver's hook (aṅkuśa), a barley grain, a mountain, a flag-staff (dhvaja), an arch-way, a fish (matsya), a cross, a sacrificial altar, a fan, a conch-shell, an umbrella, or a lotus (padma). The chapter states this of a woman.
Bṛhat Saṁhitā 70.10 (tr. N. Chidambaram Iyer, Part II, 1885)
What the text says
The chapter reads any of these as a mark of queenly rank.
Says something incompatible with 3
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-gp-foot-figures·Classical verse·The soles or palms carry any of nineteen figures: a horse, an elephant, a tree, a sacrificial stake, wheat, a tomara, a flag, a chowri, a garland, a hill, a well, an altar, a conch-shell, an umbrella, a lotus, a fish, a svastika, a car, or a goad.Garuḍa Purāṇa, Pūrvakhaṇḍa, adhyāya LXV (tr. Manmatha Nath Dutt, 1908)
cl-foot-figures-ss1916·Classical verse·The palm and the sole carry any of twenty-four figures: a plough, a seat, a horse, an elephant, a chariot, a bilva, a tree, a yūpa, an arrow, a garland, a kuṇḍala, a cāmara, an aṅkuśa, a bed, a mountain, a dhvaja, a toraṇa, a fish, a triangle, a vedikā, a fan, a conch, an umbrella, or a lotus.Sāmudrika Śāstra 1916, ramaṇīnāṃ rāja-lakṣaṇa section, str. 11
cl-foot-figures-cakra-seven·Classical verse·The lines on the sole form seven figures: cakra, svastika, śaṅkha, abja (lotus), dhvaja, mīna (fish) and ātapatra (umbrella). AṄKUŚA IS NOT AMONG THEM - the transliteration of this verse was checked member by member.Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 12
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-gp-foot-figures
The soles or palms carry any of nineteen figures: a horse, an elephant, a tree, a sacrificial stake, wheat, a tomara, a flag, a chowri, a garland, a hill, a well, an altar, a conch-shell, an umbrella, a lotus, a fish, a svastika, a car, or a goad.
The Purāṇa reads these as the signs of royalty in women. Its list adds the svastika and the well, which the Bṛhat Saṁhitā's twenty-three do not have.
Says something incompatible with 1
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-foot-figures-bs70·Classical verse·The lines of the hands and feet form any of twenty-three figures: a pitcher, a seat, a horse, an elephant, a chariot, a bilva tree, an eight-sided post, an arrow, a flower wreath, a pendant, a cāmara, an elephant-driver's hook (aṅkuśa), a barley grain, a mountain, a flag-staff (dhvaja), an arch-way, a fish (matsya), a cross, a sacrificial altar, a fan, a conch-shell, an umbrella, or a lotus (padma). The chapter states this of a woman.Bṛhat Saṁhitā 70.10 (tr. N. Chidambaram Iyer, Part II, 1885)
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-figures-ss1916
The palm and the sole carry any of twenty-four figures: a plough, a seat, a horse, an elephant, a chariot, a bilva, a tree, a yūpa, an arrow, a garland, a kuṇḍala, a cāmara, an aṅkuśa, a bed, a mountain, a dhvaja, a toraṇa, a fish, a triangle, a vedikā, a fan, a conch, an umbrella, or a lotus.
Sāmudrika Śāstra 1916, ramaṇīnāṃ rāja-lakṣaṇa section, str. 11
What the text says
The compendium reads these as attaining the rank of a queen - the same device the Bṛhat Saṁhitā gives at 70.10, member for member in most of the list, which is one of the clearest signs that this late text is transmitting classical material rather than inventing it.
Says something incompatible with 1
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-foot-figures-bs70·Classical verse·The lines of the hands and feet form any of twenty-three figures: a pitcher, a seat, a horse, an elephant, a chariot, a bilva tree, an eight-sided post, an arrow, a flower wreath, a pendant, a cāmara, an elephant-driver's hook (aṅkuśa), a barley grain, a mountain, a flag-staff (dhvaja), an arch-way, a fish (matsya), a cross, a sacrificial altar, a fan, a conch-shell, an umbrella, or a lotus (padma). The chapter states this of a woman.Bṛhat Saṁhitā 70.10 (tr. N. Chidambaram Iyer, Part II, 1885)
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-figures-cakra-seven
The lines on the sole form seven figures: cakra, svastika, śaṅkha, abja (lotus), dhvaja, mīna (fish) and ātapatra (umbrella). AṄKUŚA IS NOT AMONG THEM - the transliteration of this verse was checked member by member.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 12
What the text says
The compendium reads this as becoming a king's wife. This is the nearest thing in the corpus to the five-figure set in general circulation - and it is a seven, not a five.
Says something incompatible with 2
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-foot-figures-bs70·Classical verse·The lines of the hands and feet form any of twenty-three figures: a pitcher, a seat, a horse, an elephant, a chariot, a bilva tree, an eight-sided post, an arrow, a flower wreath, a pendant, a cāmara, an elephant-driver's hook (aṅkuśa), a barley grain, a mountain, a flag-staff (dhvaja), an arch-way, a fish (matsya), a cross, a sacrificial altar, a fan, a conch-shell, an umbrella, or a lotus (padma). The chapter states this of a woman.Bṛhat Saṁhitā 70.10 (tr. N. Chidambaram Iyer, Part II, 1885)
un-foot-five-figure-set·No source located·The five figures cakra, padma, dhvaja, aṅkuśa and matsya, taken TOGETHER as a five-member sole device.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-naranari-left
The LEFT foot carries eight figures: ardhacandra, kalaśa, trikoṇa, dhanus, śūnya, goṣpada, matsya and śaṅkha. This section is headed explicitly "of men and women", so the 1916 foot material is not strī-only.
Sāmudrika Śāstra 1916, nara-nārī pādāṅga section, str. 17
What the text says
Such a person's feet are said to be served by Mahālakṣmī.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-naranari-right
The RIGHT foot carries eleven figures: aṣṭakoṇa, svastika, cakra, chatra, java, aṅkuśa, dhvaja, vajra, jambu, ūrdhvarekhā and ambuja (lotus).
Sāmudrika Śāstra 1916, nara-nārī pādāṅga section, str. 17
What the text says
Such a person's feet are said to be served by Mahālakṣmī. This nineteen-member device, split across the two feet, is the ONLY place in the corpus where all five of the commonly named figures - cakra, padma, dhvaja, aṅkuśa and matsya - occur together. It is still nineteen, and it still does not print them as a five.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-sole-negative
The sole is dry, discoloured, harsh, winnow-shaped, and leaves no impression when trodden.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 11
What the text says
Read as sorrow and misfortune. This is the negative that immediately precedes the seven-figure verse, and the two must be cited by section, not by bare stanza number.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-sole-line-urdhva
An ūrdhva (vertical) line on the sole, running up to the middle toe.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 13
What the text says
Read as unbroken enjoyment.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-foot-sole-line-animal
A line on the sole shaped like a mouse, a snake or a crow.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 13
What the text says
Read as sorrow and poverty.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-toe-big-raised
The big toe is raised, fleshy and round.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 14
What the text says
Read as firm enjoyment.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-toe-big-crooked
The big toe is crooked, short and flat.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 14
What the text says
Read as destroying comfort.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-toe-soft-close
The toes are soft, close-set, round, and rise evenly.
Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 15
What the text says
Read as auspicious. The Bṛhat Saṁhitā's opening stanza requires close toes in the same terms, which is a rare case of the late compendium and the classical text agreeing on a detail rather than on a device.
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Classical versecl-toe-order-bs
The relative length of the toes, and whether the little toe or the one next to it touches the ground.
Bṛhat Saṁhitā 70.16 (tr. N. Chidambaram Iyer, Part II, 1885)
Recorded, not transcribed
The text has something to say here, and this app does not print it. That is a decision, not a gap: what is observed stays above, and what the text says follows it appears nowhere in this app.
Editor's note: §15 strī-lakṣaṇa chastity class.
Says something incompatible with 1
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-toe-order-gp·Classical verse·The same observation, with the comparison INVERTED: the Purāṇa compares the thumb against the forefinger where the Bṛhat Saṁhitā compares the toe next to the big toe against the big toe.Garuḍa Purāṇa, Pūrvakhaṇḍa, adhyāya LXV (tr. Manmatha Nath Dutt, 1908)
Classical versecl-toe-order-gp
The same observation, with the comparison INVERTED: the Purāṇa compares the thumb against the forefinger where the Bṛhat Saṁhitā compares the toe next to the big toe against the big toe.
The text has something to say here, and this app does not print it. That is a decision, not a gap: what is observed stays above, and what the text says follows it appears nowhere in this app.
Editor's note: §15 strī-lakṣaṇa chastity class.
Says something incompatible with 1
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-toe-order-bs·Classical verse·The relative length of the toes, and whether the little toe or the one next to it touches the ground.Bṛhat Saṁhitā 70.16 (tr. N. Chidambaram Iyer, Part II, 1885)
No source located1
No text is cited for this — it is recorded as tradition, not as doctrine.
No source locatedun-foot-five-figure-set
The five figures cakra, padma, dhvaja, aṅkuśa and matsya, taken TOGETHER as a five-member sole device.
No text is cited for this — it is recorded as tradition, not as doctrine.
What the text says
No source located for the GROUPING. Every member is attested individually, and that is exactly the trap: the sets the texts actually print run to 23 members (BS 70.10), 19 (Garuḍa Purāṇa), 24 (1916, rāja-lakṣaṇa str. 11), 7 (1916, pādatala str. 12, which omits aṅkuśa) and 19 across two feet (1916, nara-nārī str. 17). Not one of them prints these five as a five.
Ship the members; do not ship the set as though a text gave it.
Says something incompatible with 1
Both readings are shown and neither is declared correct. The texts genuinely differ, and choosing between them would be this app taking a position its sources do not.
cl-foot-figures-cakra-seven·Classical verse·The lines on the sole form seven figures: cakra, svastika, śaṅkha, abja (lotus), dhvaja, mīna (fish) and ātapatra (umbrella). AṄKUŚA IS NOT AMONG THEM - the transliteration of this verse was checked member by member.Sāmudrika Śāstra 1916, pādatala-lakṣaṇa section, str. 12
What do you see?
Undetermined
No observation was supplied for this mark, so nothing is asserted either way. A mark nobody looked for is not a mark that is absent.
Bṛhat Jātaka V.24 - the drekkāṇa body map
Bṛhat Jātaka V.24 (tr. N. Chidambaram Iyer, 1885)
Take the drekkāṇa of the lagna (its longitude mod 30° - 0–10, 10–20 or 20–30) and read that column; the rows are whole-sign houses from the lagna. The table is mirror-symmetric about the 1st/7th axis: 2↔12, 3↔11, 4↔10, 5↔9 and 6↔8 are the same organ, right and left. This app does not compute it from anybody's chart - it is the table the verse reads against, printed so you can.
Body parts by house and rising drekkāṇa
House
1st drekkāṇa
2nd drekkāṇa
3rd drekkāṇa
1
Head
Neck
Lower abdomen
2
Right eye
Right arm
Generative organ
3
Right ear
Right hand
Right testicle
4
Right nostril
Right side
Right thigh
5
Right temple
Right breast
Right knee
6
Right cheek
Right side of the belly
Right ankle
7
Mouth
The navel
The feet
8
Left cheek
Left side of the belly
Left ankle
9
Left temple
Left breast
Left knee
10
Left nostril
Left side
Left thigh
11
Left ear
Left hand
Left testicle
12
Left eye
Left arm
Anus
Bṛhat Saṁhitā 70.24 - ten twelve-year bands, and their limbs
Bṛhat Saṁhitā 70.24 (tr. N. Chidambaram Iyer, Part II, 1885)
The arithmetic is Iyer's own note: a hundred and twenty years at most, twelve years to a band. All ten limbs sit in stanza 24 alone - the widely-quoted '70.24–26' is another edition's numbering, and there is no 70.25 or 70.26 in this print.
Ten bands, their ages and their limbs
Band
Ages
Limb
1
0–12
The feet and ankles
2
12–24
The shanks and knees
3
24–36
The thighs and the generative organ
4
36–48
The loins and the navel
5
48–60
The belly
6
60–72
The breast and bosoms
7
72–84
The shoulders
8
84–96
The neck and lips
9
96–108
The eyes and brows
10
108–120
The forehead and the head
The Pañca-mahāpuruṣa bridge - Bṛhat Saṁhitā ch. 69
This is the only place in the corpus where the chart and the body meet. The five Mahāpuruṣa yogas are computed from a chart; ch. 69 gives those same five types a set of hand-and-sole line figures. They are two independent descriptions, and they are put side by side for one purpose: so you can check one against the other yourself.
One figure, more than one type - which is why a hand cannot be read back to a chart
Ch. 69 gives hand-and-sole figures to four of the five types. Those lists name 27 distinct figures between them, and 6 of those appear under more than one type. A figure therefore cannot identify a type: the chapter never made the sets disjoint. The table below is computed from the figure lists, not asserted.
Figures claimed by more than one Mahāpuruṣa type
Figure
Claimed by
club
Bhadra (Mercury) · Rucaka (Mars)
conch-shell
Bhadra (Mercury) · Haṁsa (Jupiter)
garland
Śaśa (Saturn) · Haṁsa (Jupiter)
lotus
Bhadra (Mercury) · Haṁsa (Jupiter)
lyre
Śaśa (Saturn) · Rucaka (Mars)
trident
Śaśa (Saturn) · Rucaka (Mars)
And if the sets were disjoint, the text still would not license the inference. The chapter attributes figures to a type; it nowhere reads the type back from the figures. The overlap only adds that here the mistake is not even available.
Birth details
The Pañca-mahāpuruṣa yogas are computed from a chart. Add birth details and they appear here, beside the ch. 69 marks you can hold up against your own hand.
Mālavya has no line-figure verse, and the one next to it does not stand in
Bṛhat Saṁhitā ch. 69 gives palm-and-sole line figures to four of the five Mahāpuruṣa types. Mālavya is not one of them: his verses, 69.10–12, describe a face, arms, a country and a lifespan, and no lines at all. Nothing has been substituted for the missing verse.
Bṛhat Saṁhitā 69.10–12 (tr. N. Chidambaram Iyer, Part II, 1885)
Below is the verse it is tempting to fill it with. 69.33 makes the Jaghanya an attendant of the Mālavya puruṣa and 69.34 gives him line figures - but the Jaghanya is a Saṅkīrṇa attendant, not one of the five. It is printed as catalogue only: no observation is asked for it, because the app computes nothing that would identify an attendant type.
Classical versecl-bs-69-34-jaghanya-figures
On the hands, the feet and the breast, lines forming the figures of a sword, a spear, a string or an axe.
Bṛhat Saṁhitā 69.34 (tr. N. Chidambaram Iyer, Part II, 1885)
What the text says
These are the figures of the Jaghanya, one of the five Saṅkīrṇa attendant types of 69.31 - said at 69.33 to serve under the Mālavya puruṣa. It is NOT one of the five Mahāpuruṣas, the app computes nothing that would identify it, and it is recorded only to keep it out of the Mālavya slot it sits next to.
Note also that it is the chapter's only figure rule to read the breast as well as the hands and feet.
“the lines in his hand, feet and breast will be of the shape of a sword, a spear, a string or an axe.”
tr. N. Chidambaram Iyer, 1885
One verse, read twice - and that is not a disagreement
4 verses are encoded twice in this corpus, from opposite directions: once conditioned on the CHART ("the chart produces the Bhadra type, so these figures follow") and once conditioned on the OBSERVATION ("these are the figures you look for"). Both are the same verse in the same edition, so presenting them as a disagreement between sources would be false. They are listed here so that meeting both readings in different parts of this page is not confusing.
Bṛhat Saṁhitā 69.17 (tr. N. Chidambaram Iyer, Part II, 1885)
Bṛhat Saṁhitā 70.10 (tr. N. Chidambaram Iyer, Part II, 1885)
cl-bs70-10-figures-queen · cl-foot-figures-bs70
About the sources: where the source's own words appear, they are from a public-domain edition and the translator is named on screen - N. Chidambaram Iyer for the Bṛhat Saṁhitā and Bṛhat Jātaka, M. N. Dutt for the Garuḍa Purāṇa, and the authors' own editions on the Western side. Where an edition may not be quoted, the wording here is the app's own prose instead. For educational purposes; nothing on this page is a medical claim of any kind.