When there are indications of ‘dushta kaala’ at the birth of a child, various ‘Shaantis’ or propitiations are observed. Janma Nakshatra / Go Prashava Shanti:If there is a  prognostication of an ‘Arishta’ for the child as well as parents, then Nakshatra Shanti is required: there is a forecast of risk for the father then Shanti has to be done in respect of births in  the Chaturthi Paada or the fourth phase of  Moola, Asresha, Jyeshtha, and Magha . Similarly, Shanti is required for Ashvini, Revati, Pushyami and Chitta; in either cases, Go mukha prashava Shanti be observed with the Sankalpa: Asya shirorumuka Dushta kaalotpatti suchitaarishta nivrutyartham Go mukha prasava shantim karishye/ The procedure as stated briefly to perform Ganesha Puja; ‘Putra shiraaghraana’ with the Angaadangaattha Mantra; Punyhvachana; Agni Pratishtha; Nava Graha -Ahvaana Puja; Anvaadhana; Apohishta etc Gayatri’’s Tri-Ruk Pathana and eight ‘aahutis’of the mix of ghee-curd and honey to Nava Grahas; Vishnu-Varuna-Yahshmaha Pratima  Puja and Punah Homas as prescribed. Krishna Chaturdashi Janana Shanti: The birth of a child on Krishna Chaturdashi has six kinds  of results; if this Nakshatra is to have six parts the first is of propitious nature , the second leads to evil to father, third portion is bad for the mothe, the fourth is unfortunate for the child’s maternal uncle, the fifth is evil for the Vamsha and finally the sixth is destructive for the property and destruction to the Vamsha. Hence, the second-third and sixth parts of the Krishna Chaturthi definitely demands for Go Prashava Shanti as afore stated, and for the rest only Chaturdashi Shanti would suffice; in the latter case, the Sankalpa would be: Asya sishoschaturdashyaa amukaamsha  janan suchita sarvaarishta nirasana dwaaraa Shri Paramesh –wara preetyartham/ Then arrange four ‘Kalashaas’ in Agneya, Vayavya, Ishanya and Nirruti directions and instal Rudra Deva in the middle and perform puja as also homaas with ghee, samidhas, tilas, mustard and black gram reciting Trayambikam Yajaamahe Sugandham Pushti vardhanam Urvaarukamiva bandhanaan mrutyor mukshiva maamritaat/ with hundred and eight Ahutis besides to Agni, Vayu, Varuna and Prajapati to as many as possible ‘Aajyaas’ some only with tilaas and others with indiscriminate number and materials as mentioned above.  Amavasya janana dosha Shanti:  This dosha is due to the dominance of Sinivali, Kuhu and Darsha;  one interpretation is that Amavasya’s Prathama Yaama is Sinivaali, Antya and Uparantya praharaas ie the last and the last but one yaamas constitute Kuhu and the five in between yaamaas are of Darsha. Another interpretation is that Chaturdasi  extended to Amavasya through day and night is Sinivaali, full   Amavasya  by day and night extended  to Pratipada is Kuhu and Darsha is only in the nights with Dina Kshya. The Sankalpa for the worship of Sivivaali- Kuha and Darsha Devatas would thus be: Sinivaalyaam Prasutasyadyasya Bharyaa Pashustathaa Gajaashwa Maheeshi chaiva Shakrasyaapi shriyam haret/  Go Pakshi Mriga daaseenaam prasuti rapi vitthahtut Kuhu prasutiratyartham Sarva doshakaree Smritaa Asya prasutireteshaam tasyaayurdhana naashanam/ Shaanta bhaaverhati tyaagamaprajaato na Samshayah/ Atyaagey naashayetkinchit savyamvaa naashamaapnuyaat/ (In case there is a birth on the Sini vaali Amavasya to wife, cow, elephant, horse or buffalo then there would be destruction of wealth and property; similar would be in the case of person’s cow, or bird,  animal or servant maid. If the birth takes place on a Kuhoo Amavasya the impact would be even worse. If Shanti or appeasement is peformed then the impact would be negligible; hence this Shanti). The procedure of the Shanti is to arrange Five Kalashaas surrounded by hundred broken pots and in the midst of the five to position Rudra Deva Pratima in the middle and the rest of the Pratimas to represent Indra, Pitru Devatas and two ‘’Parshva’ Devatas. Then homas be performed to the Anvaad hana Devatas and give away to the Ritwiks the daanaas of ‘Go Vastra Swarna Tila Dhanya Guda Lavana Dakshinas’. Darsha Shanti: Athaato Darsha jaataanaam Maataa Pitrordharidrataa, taddosha parihaaraartham Shaantim, vkashyaami tey sadaa/ Asya Darsha janana suchitaarishta niraasaar -tham Shantim Karishye/ (As there would be ‘Arishata’ of poverty  to the parents of the child born if the birth occured on the Darsha Amavasya, let  this Arishta be fully dissipated by this Shanti!). After this Sankalpa, instal a Kalasha on a Bharda-Peetha to invoke Pitru Devatas amid Pratimas of Brahma and other Mandala Devatas and aside the Peetha install Agni to perform Puja and Ahutis to Somaadi Devatas.  Kalashodaka is given to the parents and the child for purification. Nakshatra Shanti:  Birth of a Child in the Moola Nakshatra is known for its adverse impact to the welfare of the father. Pitaamriyeta Moolaadyepaadey putrajaniryadi, Dwiteeya Janaini naasho Dhananaashas -truteeyakey, ChaturtheyKula naashotasshaantih karyaaprayatnah Kwachicchatrurtha charanas -shubha yukto Maneeshibhih,Yevamcha duhiturjneyam Moola Jaata phalambudhaih/   ( Birth in the Prathama Paada of Moola Nakshatra is hostile to the father, in the Dwiteeya Paada is aderse to the mother, Dhana Naasha in the third paada and Kula naashana in the fourth phase. Some opine that the Chaturthi Paada may perhaps not be that inaspicious. Now in the case of the birth of a she-child the effect may be as follows: Na kanyaa hanti Moolarkshey pitaram Maataram tathaa, Moolajaa -swashuram hanti swashrumaashryesha  jaasutaa/ Jyeshthaa yaantu patijyeshtham Viushaakotthaatu Devaram, Shaantirwaa Pushlalaascyecchyetthirhi dosho na vidyatey/ (Some opine that the birth of a Kanya in the Moola Nakshatra may not be harmful to the parents but would be  dangerous to the child’s maternal uncle; Ashresha born Kanyas are perilous to aunt /mother’s sister , birth in Jyeshtha is risky to mother’s brother, Vishakha born are risky to Devara or husband’s brother; however birth in Pushkala may not be harmful). Further, children born in the interrugnum of the end of Jyeshtha by one ghadi or 24 minutes and the beginning of Moola Nakshatra upto two ghadis or 48 minutes called in     ‘ Abhukta Moolaas’ and those born in the middle of  Jyeshtha and the middle of Moola called ‘Bhukta Moolaas’ are required to be abandoned or atleast should be disowned for eight years!However, notwithstanding the general instruction, one could perform Shanti either on the twelfth day or on a day when Moola Nakshatra repeats again; the Shanti Sankalpa is: Asya Sishoh Moola Prathama charanotpatti suchita dosha niraasaartham Sagraha makha Shaantim karishye/ To perform this Shanti, one should engage eight or four Ritviks, place Kalashas in four directions while installing Rudra Deva Pratima in the central kumbha, perform puja to Rudra besides Varuna Kalasha placed in the North, do Aavaahana to Indra, Nirruti and other Dishaadhipatis, arrange a Padma like twenty four dalaas or leaves to invoke twenty four Nakshatras from Uttaraashadha to Anuradha as also invite Visshwa Devaas and perform puja. Later on perform Agni Sthaapana, Anvaadhaana to Surya and other Grahas and Agni-Ahutis to Vishva Devas, Indra, Raksho Devata viz. Agni, Savita, Durga, Triambaka, Soma, Rudra, Agni, Vayu, Surya, Prajapati etc. Then the father of the child should perfom the Ahutis stating Evatsankhyaahuti paryaaptam samadaajya charu dravyammaathyaadi grahebhyo nanamah/ ---Nirrtutiye namah,---Indraaya namama, --Vishvebhyo Devebhyo namah,--Vishnavey --, Vashubhyo—Varunaaya,--Ajaikapadye--, Ahaye Budhnaaya--, Pushey--, --Ashvibhyaam,-- Yamaaya,--Agnaye,-- Prajaapatay--Somaaya--,  --Rudraaya, Adityai-, Brihaspataye, Sarvebhyah,--Pitrebhyo, Bhagaaya, Aaryamney, Savitry, Twashtey, Vaayave,--etc.Moola Nakshatra  in the Raashis of Vrishabha, Karkataka, Simha and Kumbha is stated to be of celestial control  while the Nakshatra in Mithuna, Tula, Meena and Kanya are  have the infuence of Patala Loka. But in the Rashis of Dhanush, Vrischikaand Makara, Moola has little impact. Swaraga-based Rashis in Moola as afore mentioned bestow royalty and fulfillment, and Pataala effect grants prosperity and happiness; but Moola in Martya loka Rashis offer no influence at all. Moola dosha lasts for eight years as stated earlier, Aslesha Dosha lasts for nine months, Jeyeshtha Dosha is for fifteen months. Births in Vyatipaata yoga lead to Anga Vaikalya or defects of physical limbs, in Parigha Yoga, death would be round the corner, in Dhriti Yoga there would be danger of life to the child’s father and inKuhu sangjna there could be blindness in Moola. Thus all these births demand Graha-Nakshatra Shantis.

[Back ground of Nakshatras and Yogas:  The  genaral nature and characteristics of Nakshatras are classified as follows: Male featured Stars are Ashwini, Punarvasu, Pushyami, Anuraadha, Shravana, Poorvabhadra and Uttaraabhadra; female featured Stars are: Bharani, Krittika, Rohini, Arudra, Aslesha, Makha, Poorva Phalguni, Uttara, Poorvaashaadha, Uttaraashadha, Dhanishta, and Revati. The Nakshatras which are stated to be eunuchs are Mrigashira, Moola  and Shatabhisha. Gandhanta Nakshatras are those which commence with a sign of their Prathama Paada or the first phase of the four phases and end with a sign of their last Paada; these are Ashwini, Makha and Moola with the first paada, and Aslesha, Jyeshta and Revati with their fourth paadaas. Srishti, Sthiti and Laya Nakshatras: The Srishti or Creative Stars are in groups of three successive Stars from Ashwini viz. Ashwini -Bharani- Krittika; Rohini-Mrisashira-Arudra;  Punarvasu-Pushyami-Aslesha; Magha- Poorva phalguni-Uttara; Hasta-Chitta-Swaati; Vishakha-Anuradha-Jyeshtha; Moola-Purvaashaadha-Uttarashadha; (Abhijit)-Shravana-Shatabhisha; and Poorvaabhadra-Uttarabhada and Revati. Duritaatma Nakshatras: Generally speaking the third and fourth paadaas or phases are stated to of Samhaara / destructive nature. Abhukta Moola Nakshatras are those born on the mid-part of Jyeshtha and the middle part of Moola which as described above are abandonable for life or atleast for eight years; Adhomukha Nakshatras: These are downward visioning ones viz. Bharani, Krittika, Aslesha, Makha, Poorva Phalguni, Vishakha, Moola, Purvaashaadha and Uttaraabhadra.  Vainaashaka Nakshatras or destructive stars viz those which  are the twenty second from the Janma Nakshatra and need to be avoided in the determination of any Karyaas relevant to that Birth Star. Nakshatra Tatwas: The five Nakshatras from Ashwini are called of Prithivi Tatwa; Six from Ardra are of Jala Tatwa; Six Stars from Uttara are of Tejo Tatwa; Five from Jyeshtha are of Vayu Tatwa and Five from Dhanishtha are of Aakaasha Tatwa. Now the Body parts of a human being ruled by Nakshatras: Kritthika-head; Rohini-Forehead; Mrigashira-eye brows; Punarvasu-nose; Pushami-Face; Aslesha-Ears; Makha-Lips and Chin; Porv Phalguni –Right hand; Uttara-Left handa; Hasta-Hand fingers; Chitra-neck; Swati-Chest; Vishakha- breasts;  Anuradha-Stomach; Jyeshtha-right side of body; Moola-back side of body; Uttaraashadha-Waist; Shravana-Sex organs; Dhanistha-Anus; Shatabhisha-Right thigh; Poorva bhadra-Left thigh; Uttaraabhadra-Sheens; Revati-Ankles; Ashvini-Upper foot ; Bharani-Under Foot.

Yogas: Vaidhruti or supportless; Vishkambha or well-sustained; Preeti or desirable; Ayushmaan or of longevity; Soubhaya or proserous; Shobhana or bright; Atiganda or full of hazards ; Sukarma or righteous ; Dhriti or of tolerance; Shula or of negativism; Ganda or proneness to jeopardies; Vriddha or of progression; Dhruva or of steadfastness and diligence;  Vyaaghaata or of constant  vindictive –ness; harshana or of wittiness and enjoyment ; Vajra or dynamic and mighty; Siddha or of  success; Vyatipaata or full of reveses in life; Variyam of easy going and cosiness ; Parigha or full of hurdles and hitches ; Shiva or of propitiousness; Sadhya or of achievement; Shobha or of auspiciousness; Shukla or impulsive and spontaneous; Brahma is intellectual and excellent; and Indra for leadership.]

Ashresha Janana Shanti: The consequence of birth in the Asresha Nakshatra as divided in terms of Ghadiyas is as follows; the results of ten parts viz.  the fifth, seventh, second, third, fourth, eighth, eleventh, sixth, ninth  and fifth respectively are Rajya, Pitru Marana, Kama bhoga,  Pitru bhakti, Bala or strength, Himsakatwa, or violence, tyaga or sacrifice, Bhoga, and dhana. In terms of Paadaas or the segments of four,the prathama paada  is of auspiciousness, dwiteeya paada results in Dhana naashana, Triteeya paada concerns mother’s death and the Chaturtha paada lands in the mother’s death. As regards the birth of a kanya born in the last portion of the third segment, the aunt of the child should be wary of death. In sum, the birth of a child in all the four paadaas demands Shanti Karma and this should be preferably performed  on the  twelfth day of the birth particularly of a male child; if not on the Janma Nakshtra or any other auspicious day. After performing Gomukha prasava Shanti, make the Sankalpa viz. Asya Sishoraashreshe jananana soochita sarvaarishta parihaara dwaara--/  Then as in the  case of  Shanti for Moola Nakshatra , install Kalashaas for Rudra and Varuna,  Ashre -shaadhipati Sarpaas on twenty four Padma dalaas, the Pushya Deva, Brihaspati, Maghaa Deva Pitrus, Poorva Phalguni to Punarvasu Nakshatra Devataas, Loka paalakas etc. and perform Aajya homaas n the same lines of Moola Santi homaas as mentioned above.

Jyeshtha Janana Shanti:  Like in the case of Moola Nakshatra, the Jyeshtha Nakshatra too be divided in ten parts and the results of the birth  would affect as follows: first is danger for the child’s  mother’s mother; second would affect mother’s father; third for mother’s brother, fourth for the child’smother; fiftth to the child;  sixth to one of the members of the Vamsha; the seventh is risk for both maternal or paternal vamsha members; eighth part would involve danger to thre elder brother; the ninth portion of the Star could affect the maternal uncle and the tenth bit might harm any of the relatives. After Goprasava Shanti and Sankalpa, install Shachi Devi sahita Indra mounted on Iravata in the middle of Lokapaakaas offering red clothes and Shodashopachaaraas and invoke Varuna Deva too for puja. This should follow Ajyaahutis one hundred times with Tilas and Indraayendo Marutwata   Mantra where after bhojanaadi be served to hundred eighty Brahmanas.

Chitraadi Nakshatra Janana Shanti:   Chitraadyerthey Pushyamadhya dwipaadey Poorvaashaa -dhadishnya paadey triteeyaa Jaatah putrashottaraadye viddhattey pitrorbhraatusswassyachaapi pranaasham/ (Born in the first half of Chitra or in the second and third padaas or in the third padaa of Uttaraa Nakshatra  or in the third paada of Porvaashaadha or the first paada of Uttara would attract danger for the child, parents and brothers. In fact, the birth in the first half of Chitra requires Go prasava Shanti, puja to Chitra Nakshatra and Mesha /Goat daana. In case of Pushya Godaana, Uttara tila daana for prathama paada janma, and Suvarna daanafor the birth in the third paada of Poorvaa -. Shaadha. In the case of Makha’s first two ghadiyas the birth demands Shanti krama of  Go prasava and Graha Makha. Birth in the last two ghadiyas of Revati or Ashwini’s  first two ghadiyas then Nakshatra Gandaantha Shanti, Goprasava and Graha Makha are called for. No Shanti  is required  however for the birth in Revati-Ashwini’s other paadaas  and Makha’s second paada. Birth in Vishakha’s fourth paadais harmful toShyalaka or wife’s brother  and father’s brother however demands Graha Makha Shanti. Child birth in  Vyatipaada or Vaidhruti Yogas and if Surya Sankranti also occurs , then it would result in extreme poverty,  Shishu haani, Stree shoka and Sarva naasha and definitely require Gomukha Prasava and Graha Makha Shanti. Kumara janma kaaletu Vyatipaapasya Vaidhruthih, Sankramascha Ravestatra jaato Daaridrya kaarakah/ Ashriyam mrityumaapnoti naatra kaaryaa vichaaranaa, Streenaamcha shokha duhkham cha sarva naasha karo bhavet/ Gomukha prasavam kuryaacchaantim cha sa Nava graham/ In the case of Vaidhruti yoga and Surya Sankranti Surya-Agni and Rudra Devaas are to be worshipped as prescribed. After anvaadhana, Surya homa is to be performed with Utsuryo Brihaspatih Mantra by hundred eight aahutis with ‘Samidhaajya charupadaarthaas’ followed by Agni-Rudra homa with ‘tilaahutis’ of  hundred  and eight  times reciting the Mantra : ‘Agnim dutam and ‘Traimbakam yajaamahey’ Mrityunjam

followed by  Go VastraSwarnaadi Daanaas and Bhojana to Brahmanas. Eka Nakshatra Janana Shanti: Ekasminneva Nakshatrey bhraatrorvaa Pitra Putrayoh, Prasutischettha yor mrityur –bhavedekasya nischitah/  (In case a boy or a girl is born in the Janma Kakshatra of either father or mother, then a death is certain). In that case Go Prasava  Shanti must be done. In a Kalasha clothed in Rakta Vastra, the concerned Janma Nakshatra Devata be invoked and in the Anvaadhana of the Aahutis numbering hundred eight reciting  the Taittireeya Mantra of Agnitnah paatu krittikaa etc/  Grahana  Shanti: Grahaney Chandra Suryasya prasutiryadi jaayatey, Ittham samjaayatey yastu tasya mrityurnasamshayah / Vyaadhih peedaa cha daaridryam shokascha kalahotbhavet/ ( In the event of a birth during Solar or Lunar Eclipses, the child is likely to die or suffer extreme diseases or  lead to poverty  or quarrels). Then Gomukha Prasava Shanti is a must and Graha Makha is optional. In the Sankalpa the Mantra would be Surya/ Chandra grahana kaalika prasuti soochana sarvaarishta parihaara dwaara etc. The Grahana  Kaala Nakshatra Devata, Surya /Chandra grahana pratima and Sarpaakaara Rahu pratima be installed and invoked and worshipped ( there is no need for Kalashas) with the relevant Mantras viz. Daa krishnena etc to Surya and Swarbhaano rathah to Rahu. In the case of Chandra Grahana, Chandra is worshipped with Naapyaayasva etc/ Then hundred aajyaas are offered to Surya with Jala vriksh samidhas, ghee, charu and tilaas whileRahi homa with Durva- ghee- charu and tilas to Rahu in the same number. To Chandra the same number of aajyaas with Palassha andother materials as before be offered. Some persons opine Rudraabhisheka might also be performed for total appeasememt. Nakshatra Gandaanta Shanti: Gandaanta Jananana is applicable to the last two ghadiyas of Revati, Asresha and Jyeshtha and the first two  of the ghadiyas of Ashvini, Magha and Moola. Also  four of the  middle ghadiyas of  the Nakshatras between two Nakshatras are called gandaantaas. Birth in the poorva bhaaga of Ashvini, Magha and Moola are dangerous to the father and the last part of Revati, Asresha amd Jyeshtha or risky to the mother of the child. These children are worthy of abandonment or alternatively Sampurna Shanti Karya be executed with Soma Mantras. The Sankalpa for the Shanti states: Asya Shishoh Revatyashvani Sandhyaatmaka gandaanta Janan Suchita Sarvaarishta nirasanaartham Nakshatra gandaanta Shantim karishye/ After Gomukhaprasava Shanti,  arrange a bronze vessel full of Payasa or milk and a Shankha filled with butter topped with Silver ‘Chandra bimba’ and perform Puja to the latter with Somoha Dhyana and after the dhyana perfotm japa thousand times the Aapyaayasva Mantra  followed by Griha Makha Homa as Pradhama Devataa Homa is stated to be redundant.  Vaageeshwari Daana: This is to seek Aayurvriddhi by way of Puja to  Brihaspati by Brihaspati Mantraas and by placing four Kalashas with Pancha Pallavaas or tender leaves filled with Kumkuma chandana gorochanaas and perfom Varuna puja followed by daana to Acharya of Shankha and Mouktikas or pearls also a Chandra Pratima or elsewhere stated of Varuna Pratima daana in a copper kalasha with the recitation of Sahasraakshena etc Mantra for longevity. Tithi Gandanta and Lagna Gandaanta Shanti: The two ghadiya gap of Panchami-Shashti, Dashami-Ekaadashi and Purnima-Pratipaada s called Tithigandaanta. The  One ghadiya gap of Karkataka-Simha, Vrischika-Dhanush and Meena-Mesha is called Lagna Gandaanta. In the case of Tithi Gandaantha, Snaana and Vriushabha Daana and Sutakanta Shanti are the Parihaaraas or corrective actions in case of Poorvaartha Janma; if it is a birth on theUttaraaartha mere Shanti would suffice. As regards Lagna Gandaanta, Suvarna Daana be performed for Poorvaartha Janma and  only Shanti be done for Uttaraartha Janma. In the case of Suvarna Daana, one hundred Agni- Aahutis be  done with Samidhas- Ajya- Tila and daanaas of ‘ Yava- Dhanya- Maasha- Tilas.                           Dina-Kshayaadi Yoga Shanti: Births in Dushta Yogas like Dina Kshaya, Bhadra, Yama Ghanta, Dagdha Yogaas, and Mtityu Yoga in the ‘Nishiddhaamshaas’ on  various Tithis require Shanti. The precise timings of such births are three ghadiyas in the case of Vishkambha Vajra yoga, six ghadiyas in reference to Gandaatiganda yoga, half time in respect of Parigha Yoga, five ghadiyas for Shula  and nine ghadiyas for yaaghaata yoga. The nishiddha or rejectable timings of birth on Chaturthi, Shashthi, Ashtami, Navami, and Dwadashi are the first  eight, nine, fourteen , twenty five and fifteen ghadiyas respeecively. During the timings Dina Kshaya and such other Dosha yogas , Rudraabhishekaas eleven  timesand  Ashwattha Vriksha Pradashinaas are required to be performed, besides lighting up Deepaas in Shivaalayas in cow ghee and reciting Ganapati Stotra, Purusha Suktam, Soura Stotra, Mritunjaya Stotra, Shanti Paaraaana and Rudra Paaraayana. Varjita Visha Ghatika Shanti: As deailed in Jyotisha Shastra as also on Kausthbha Grandha, some Tithi-Nakshatra Vajra Yogas are unsuitable for the birth of a child like Vyatipaata, Vaidhruti and Kshayaas as they would have adverse impact on the lives of parents, their close relatives or the child concerned. The procedure of  Shanti Prayoga  is to install four Pratimas of Rudra-Yama-Agni-Mrityu Devataas and worship them with  the Mantras of : Kadrudraaya-Yamaaya Somam-Agnirmurtha- Param Mrityoh. After anvaadhaana perform homa to the respective Devataas with Samidha-Charu-Ghrita-Tilaas hundred times in each of the specified Gods.Yamala Janana Shanti: When twins are born, there is a requirement of Shanti to be performed as directed by Rig Veda Brahmana by way of  Ishti Yaaga or alternatively by way way of Maaruta Yaaga  as given in Ashvalaayana Sutra.In case there is ‘Gruhyagni’or household’s Nityagni, then Maruta Charu be performed or altenatively, this can be done in ‘Loukikagni’ with the sankalpa : Mama Bharyaayaam yamala janana soochita Sarvaarishta parihaara dwaaraa Shri Parameshwara prretyartham Maaruteshtya yakshey/ In case, the Shanti is desired to be done without Agni –whether Grihaagni or Loukikaagni, then the Sankalpa would be :  Graha makha yuktaam Kaatyaayanoktaam Shantim karishye/  After SwastiVaachana, Puja is to be performed to Varuna Deva and Abhisheka is done to him  with the Aoushadhi-Yukta Jala in kept in eight Kalashas in eight directions followed by sprinkling of the Sanctified Water on  the couple too  with the Mantras viz. Apohishtha---, Kyaana---, Aanastuta--, Moshu Varuna--, Idamaapa--, Apana etc. The couple would then get into clean white Vastras, install Pratimas of Indra, Varuna, Soma,Marut Devas, Yama and Mrityu Devata and execute Ajyaahutis to each Devata by name. This kind of Shanti is to be adopted in the case of the birth of twins to servant maid, buffalo, cow, horse of the house hold. This procedure is also to be followed in case of an owl, kite, or dove entering the residence of the couple, when bee –hives or snake pits appear there, or when a cot, or bench breaks, or when a lizard falls on the body of the house members or when a umbrella or dhwaja falls suddenly and so on. Prasava Shanti:  In the event of a daughter is born after three sons or as on after three daughters, then again there could be ‘Arishta’ or malevolence in the houshold. Then the Shanti Vidhana is to perform Puja to five Kalashas each representing Brahma- Vishnu- Maheswara-Indra and Rudra with relevant Mantras viz. Brahma Jnaanam--, Idam Vishnuh--, Traimbakam--, Yata Indra--, and Kadrudraaya--. Following the Puja, there should be Samidha-Aajya- Charu –Tila oblations to Agni Deva by minimum hundred and eight  times addressed  to each Deva specified.  Danta Janana Shanti: In case the newly born child obtains teeth in the top row first or born with teeth at birth or gets in the second, third, fourth, fifth, sixth and eighth month then there might be a danger to the child or the parents. Shanti prakarana in this case would be to have the child bathed kept on a ‘peetha’or platform with ‘Aoushadodaka’or herbal water, perform puja  to Kalasha Devatas viz.  Dhata, Vahni, Soma, Vayu, Parvata and Keshava  followed by Aajya-Charu -Aahutis to Pancha Devatas and provide Brahmana Bhojana and Dakshinas. If the dana janana occurs only in the sixth / eighth month then only Brihaspati puja needs to be done besides hundred eight Aahutis to Agni be made with Samidhas dipped in Dadhi-Madhu-Aajya reciting Brihaspati Mantra. Prashava Vyaikruta Shanti:  In  the event of a birth  either of humans or other animals either vertically or cross-wise positions, then there would be Rajopadravas or violent changes of Kingships. If women give birth to kids of other species like cows or elephants or horses or birds and if they are born with moustaches and beards, or with more than one head or headless, or with horns, or with more then two hands and such unseemly limbs, then also Royalties or Kingships are destroyed and there would be natural calamities. Births with heads in plural number calls for Surya Shanti and Surya homa be performed with curd, honey, and ghee poured on  Arka Vriksha Samidhas . If deer or serpents or frogs give birth to human like forms then oblations to Agni should be performed in favour of Brihaspati with curd and ghee on Aoudumbara Vriksha Samidhas .If women give birth to twins again and again or with smiling teeth then Budha Deva be worshipped and oblations toAgni be performed in favour of Budha Graha. Thus  deformities or Vikrutaas in births  and Graha-wise correctives have been described in the Kousthubha and other Grandhas.