Parashar Hora Vol 1

By Om Prakash Paliwal and Uma Shankar Paliwal

This is Volume 1 of total 2 volumes of the Title. 

The special focus of this book is to make the ardent readers aware of the salient features of this Vedic text on astrology and how it is distinct from the other transcripts on the subject, available thus far. Great concerted efforts were made to collect, collate and combine all the available manuscripts and other related published material contributed by the eminent contemporary writers and commentators and then the sequence of subject matters is aligned to make it comprehensible and authentic. The name of this holistic text is also as per the ancient statement and record, namely 'Parasara Hora'. This book adduces certain critical and important features which were never attempted before.

This book in one hundred chapters falls in line with the description or narration: "होरा शताध्यायी सर्व पाप विनाशिनी verse as appeared in the Uttara Khanda of the text collated by Shridhar. Amongst the other contemporary writers of such treatise, Sitaram Jha, Devchandra Jha, Tarachand Shastri to name a few, have formatted this text covering between 71 and 101 chapters, but in most of the cases 20 odd chapters were not from 'Hora Shastra'. These details are available in the introductory note: 'The specialties of this book'. This note also minutely explains the deletion of inapt Shlokas, the addition of relevant Shlokas and also some Shlokas have been rearranged purposefully so are the chapters. Besides, the treatment of some of the subjects is so unique that will fill the void for the readers to experience. These 20 odd supplementary researched chapters culled out of the published and manuscript materials are unavailable in any text of the Brihat Parasara Hora Shastra (BPHS) of the present time. Trust with this value addition, the esteem readers will get immensely benefited.

• Language: English
• Publisher: Sagar Publications
• Release date: Oct 12, 2021
• ISBN: 9798201254438

Book preview

Poorva Khanda

(Part-One)

AAJh x.ks'kk; ue%AA

Chapter 01

Manifestation of Sacred treatise

Maitreya Says:

ueLrLeS Hkxors cks/k :ik; loZnkA

ijekuUn dUnk; xqjosvKkuèoaflusAA1AA

bfr LpqR;k lqlan`"Vks eqfuLrÙofonka oj%A

T;ksfr"ka JksrqfHkPNkfHk Ñi;k ones izHkksAA2AA

Jh/j] 'kkL=kh iw- [ka- (1@2&3)

Maitreya Says

At one time, Maitreya on reaching close to Sage Parasara, the visionary of Trikala (past, present and future), and after offering a customary obeisance said O! Learned Muniwar, the destroyer of ignorance, I seek to learn about astrology. Kindly enlighten me.

ijk'kj mokp

'kqDykacja /kja fo".kqa 'kqDykacja /kjka fxje~A

iz.kE; ikaptU;a p oh.kk ;kE;ka /k`ra };e~AA3AA

lw;Z uRok x`gifra txnqRifÙk dkj.ke~A

o{;kfe osn p{kqa ;Fkk czã eq[kkr~ dfFkre~AA4AA

Jh/j] 'kkL=kh iw- [ka- (1@4&5)

Sage Parasara replied:

Upon offering obeisance before Lord Vishnu, the manifestation of nobility and attired in white, goddess Saraswati, holding Veena in both the hands, Lord Ganesha, and the creator of the universe, lord Sun, I narrate the science of Vedic Jyotish as explained by the Lord Brahma to the sages.

Notes:

Maitreya was a passionate devotee of Maharishi Parasara who was the father of Rishi Veda Vyasa. Parasara Smriti and the existing treatise Parashar Hora are amongst the sagacious gifts of the Maharishi. The name of Maitreya emerged in the ‘Srimad Bhagavata Purana’. Maitreya attained ample erudition in spiritual and other related spheres. As could be seen that he is the seeker and inquirer from his Spiritual guides like between master and disciple. The sage instructs his disciple on many topics of Vedic astrology.

Vedas the first scripture of knowledge:

According to the Indian tradition, the Vedas are of divine origin as a body of knowledge created by God.

rLek|KkRloZgqrk% Ípk lkefu tfKjsA

Nankafl tfKjs rLek|tqLrLekntk;rAA5AA

Í- (10-90- 9) vFkoZ- (19-6-13)_ ;tq- (31-7) iq- lwÙkQ (9)

According to Swami Dayanand Saraswati,the meaning of ‘Richa’is the Rig-Veda, ‘Sama’ stands for Sama Veda, ‘Artha’ for Atharva Veda ‘Yaju’ denotes Yajur Veda. The Vedas are created by God. The ancientness of the Vedas has been accepted and acclaimed by the occidental scholars. The great Maxmuller placed Vedas in the most ancient amongst the international documentation (library). He described Riga Vedas as the devotional Grantha (text).

Astrology a limb of Vedas:

According to Narada Purana (1st part, 2nd Pada/54/2.1), there are six limbs of the Vedas and these are grammar, verses, explanation, religious or sacred laws, learning (education), and astrology. To assimilate Vedic Samhita, it essential to know about all these six limbs of the Vedas. These are called Shad- Shastras.

Jyotish: the eyes of Vedas

NUn% iknkS 'kCn 'kkL=k p oD; dYi% ik.kh T;ksfrka p{kqkh pA

f'k{kk ?kzk.ka JkS=keqDra fu:ÙkQ osnL;kÄõkU;kgqjsrkfu "kVpAA6AA

Jh/j m-[ka- (20@4) T;ksfr fuZcU/k (217)

According to Vishistha, the six limbs of the personified Vedas are: i) Chanda – feet, ii) grammar – voice, iii) Kalpa – hands, iv) Jyoti – eyes, v) Shiksha – nose and vi) Nirukta – ears. Eyes are the important limb of the body as it is in the top portion of the body. The description of its superiority is also narrated in the Vedic Astrology.

;Fkk f'k[kk e;wjk.kka ukxuka e.k;ks ;FkkA

rn~on~ osnkax'kkL=kk.kka T;ksfr"ka ew?kZfu fLFkre~AA7AA

(;kiq 4] vkkZ T;ksfrk] 35)

The way peacock’s peak and gem on the hood of snake grace them, in the same way, the astrology is placed at the highest point amongst the limbs of Vedic Shastras/knowledge.

Definition of Astrology:

During Vedic time

^^osnk fg ;KkFkZefe izo`Ùkk% dkykuqiwoZokZ fofgrk'p;Kk%A

rLekfnna dky fo/ku 'kkL=kka;ks T;ksfr"ka osnl osn;Ke~AA8AA

(;ktqkT;ks] 3] vkkZ T;ksfr"ke~ 36)_ T;ksfr- fucU/k (2@19)

The Vedas prescribe performing of Yajana (;K) - in which oblations are offered. But the initiation of ‘Yajana’ depends upon an appropriate time. Astrology is known as ‘Kaal Vidhana Shastra’; or the science of (determining) time – comprising of the Samvatsara, Ayana, Maasa, Tithi, Nakshatras, etc., which are the limbs of time. Therefore, the one who knows astrology could only perform the ‘Yajana’ (;K) because he would choose the most suitable time. The descriptions to calculate a suitable time by determining Nakshatras and the position of the Sun, the Moon, are detailed in Vedas. In astrology, the Tithi, Vaara, Nakshatras, Karna, and yoga are included based on time calculation. These are the five limbs of ‘Panchanga’.

Computation of Time:

How time is calculated is described in the following Vedic Mantras:

1.The Nakshatras Chakra (wheel):

}kn'k izè;k'pØesda =kk±f.k ukHkkfu d m rfPpdsrA

rfLeURlkda f=k'krku 'kadoksZtfirk k`fVuz pykpyk l%AA9AA

ऋ. (10.164.48) अथर्व ( 10.8.4)

In the wheel of Nakshatras of 360⁰, there are 12 (iz?;k;) Signs or parts, and 3 (ukfHk;ka) pivot points – (Ashwini, Magha, Moola). Since the wheel is tilted which, though moving, appeared to be static.

According to learned seers, the wheel of Nakshatras is said to be a cyclic system in which there are 28 Nakshatras like Ashwini, Bharani, etc. This circle is oval comprising of 360 degrees duly divided into 12 parts and each part has a span of 30 degrees. This circle has three centers (ukfHk;ka) which divide it into three divisions. In the first division, the 0 degrees is the point where the universe begins and at this point,the Sun firstly rises.

ra ;Ka cfgZfk izkS{kUiq#ka tkrexzr%A

rsu nsok v;tUr lkè;k Í"k;'p ;sAA10AA

Í- (10-90-7) ;tq- (31-9) vFkoZ (19-6-11)

This means that at the beginning of the Universe, the Sun was at the starting point of Ashwini Nakshatra in the east of the Equator. At that point in time, the others having the disposition of Devas, Rishis,etc., were born. In other words, this is the starting point of the computation of the Time. (The Indian Panchanga, called this as the beginning of the Samvatsara - yearof the Universe, which is stated to be as on 21st March 2017 indicates~ 1,95,58,85,118 years elapsed since the beginning of this Universe.

In the aforesaid Shaloka, the time wheel has 360 degrees spokes. The circumference of the Nakshatras orbit has 360 degrees (As of today also, the perimeter of the orbit is considered as 360 degrees). The counting of time of the day in India is at the rising of the Sun which is considered as ‘Vaara’. In this duration, the Sun moves almost one degree. The 360-degree traveling time of the Sun is called Samatsara (year). It has 12 divisions.

Maharishi Parasara in Vishnu Purana (2nd part 8.4) has called this a Samvatsara or ‘Kaal Chakra’- the wheel of time. It has three Nabhis (centers) which are the beginning,middle, and end (iwokZgu~] eè;kgu~ vkSj ijkgu~). This time cycle has 12 sub-cycles in the form of 12 Maasas (months). The transit of the Sun over these 30 degrees is called Solar month.

According to Vedic Mantras, this orbit is in a tilted position. In the third Mantras of Purush Sookta ^iknks L; fo ok Hkwrkfu*, the angle of the tilt said is to be 22¹/² degrees. Acharya Arya Bhatta had described this angle in ^vk;Z HkV~Vh;e~ (‘Arya Bhattiyam).However, as per New Comb, an accomplished astronomer, this tilt was at 24⁰ – 13’, 9,100 years earlier from now, and will be 22⁰ – 35’ after 9,600 years.

2.system

lIra ;qTtfr jFkesd pØesdks v'oks ogfr lIrukekA

f=kukfHk pØektkj HkoaoqZ ;tsek fo'ok Hkqoukf/k rLFkk%AA11AA

ऋ. (1-164-2)

A chariot has seven horses and all duly synchronized, drive the chariot. There are three centers (ukfHk;ka) in this circular movement. These seven entities (lIrx.kksa) are controlled by their cyclic movements. Symbolically (izrhdkRed), the seven stated entities (horses) in the distinct circle (ifje.My) are the seven planets around the Sun, and the Sun with its gravitational force controls them on a defined path. In the above Shloka,the prominence of the Sun has been eulogized which has been explained in the Vishnu Paurana (f}rh; va'k] ,dkn'k vè;k;@6@13) in the following manner:

The Sun is amongst these seven entities, but being chief, it has a distinct status. The omnipotent Lord Vishnu by his ‘Paramshakti’ endows all the energy to the Sun for the sustenance of the world.

3.The flow of Gravitational force:

vkd"ksZ.k jtlk oÙkZekuks fuos'k;Urqe`ra eR;Ze~ pA

fgj.;;su lfork jFksuk nsoks% ;kfr Hkqoukfu i';uAA12AA

;tq- (32-43, 34-31) ऋ. (1-35-2)

The prime source of the gravitational force is embedded in the above stated Vedic Mantra.

Swami Dayanand Saraswati in his ‘Rigvedadi Bhashya Bhumika’ has explained this ‘Mantra’ as follows:

The Supreme Lord who is the creator of the Universe is also known as Vayu or Sun. He is the basis and the cause of mutual attraction (gravitational force) and the existence of all visible bodies in the universe. With his infinite knowledge, strength, and joy, ‘He’ enlightens the hearts of all human beings with true knowledge and enables the Sun and other bodies/ materials with properties for the benefit of the human beings to seek salvation.

There are other Mantras related to gravitational force in the verses of Rigveda; (6.1-6.3-5, ऋ. (4.5.10.3). Maharishi Parasara narrated this in Vishnu Purana as follows:

All the Planets, Nakshatras and the Star systems duly tied firmly with a string and the pole star are revolving around in a controlled way. Like an oilman (rsyh) while moving around also makes oil expeller (dksYgw) to propel, in the same manner, all the planets (heavenly bodies) as if duly tied with air keep on revolving. Because, on getting encouraged from the air cycle (ok;q pØ), the entire planetary system appears to be rotating like a (vykr pØ) fire ball tied to a string. That is why it is called ‘izog’ – ‘Pravaha’ or force. Isaac Newton, in the 15th century, discovered the gravitational force in the present world. However, the ancient Indian Rishis had known this 4600 years ago or even earlier.

4.Nakshatras and their presiding Deities:

[(Arsha Jyotish, 25-28), (Yagush Jyotish 32-35), (Atharva Veda Khanda 19, hymn 7)]

Maharishi Parasara sourced these Nakshatras from Atharva Vedas. (Jh?kj m- [ka- - 1]69)

As per the facts brought about here in above, ‘Vedang Jyotish Acharya Lagadh’ is the first ancient text on Vedic Astrology. This is in two parts. ‘Arash Jyotish’ which is from Rigveda while Yajur Jyotish is from Yajurveda. ‘Arash Jyotish’ consists of 36 Shalokas and Yajur Jyotish has 43, plus two number less Shalokas, making it 45 Shlokas in all. There is some kind of similarity amongst these Shlokas. In the ancient astrological scriptures, these verses are reckoned as the original source (ewylw=k) and its period of composition, according to Shri Bal Gangadhar Tilak, is 6000 BC while as per the others, it is 1300 BC.

Computation of Time:

This is worked out in two ways, i) Water (dripping) instrument (ty;a=k) and ii) Voice (spoken) or pronunciation. The measurement through water mechanism is neither in vogue, nor any knowledge to this effect is available and the time measurement by the principle of pronunciation (Matra -ek=kk) is only prevalent. Pronouncing ten units or five ‘Guru Akshar’ is called one‘Kashtha’ (dk"Bk), 124 Kashthas make one Kala (dyk); 10¹/² Kalas constitute one Nadika (ukfMdk) and the two Nadikas form one Muhurta (48 Minutes); 30 Muturatas make one day [vgksjk=k (lkou fnu)]; 30 days make one Masa (Month) and one Solar year which has 366 days. (In a year, there are two Ayanas and each is of 183 days; 6 seasons and 12 solar months). Five solar years represent one Yuga (Reference: ‘Yajush Jyotish - 30, 12, 28, 38, 39, and ‘Arsh Jyotish’ - 16). Maharishi Parasara has also spoken about two Nadi Muhurta and 30 Muhurthas in a day/night period. [Jh/j c`-ik-gks- 'kk-m-[ka- (14/1-5)].

In one Yuga there are 61 Savana months, 62 Moon months,and 67 Nakshatras months. In a Yuga, the Moon makes contact with Nakshatra 67 times.

The Lagna (yXu) is also the component of ‘Time’ which is calculated through Nakshatras.

In a Yuga, the rise of Nakshatra Dhanishtha is said to be in 1835 which is equal to the count of ‘Sapatik days’. There are 27 Nakshatras in this system and thus total Lagan as of 49,545 (1835x27) can arise. In this way, Lagna Nakshatra and a portion of Nakshatra (u{k=kka'k) are worked out. –(Arsh Jyotish - 19).

(b)Pauranic Yuga:

In ancient times, astrology was known as f=kLdU/kRed (of three segments or divisions) which,according to ‘Narada’are i) Ganita (mathematical portion), ii) Jataka-Hora, or horoscopy and iii) Samhita (Societal collective subjects).

f=kLda/k T;ksfr"ka 'kkL=ka pkrqyZ{keqnkâre~A

xf.kra] tkrda foiz lafgrk LdU/k lafKre~AA13AA

uk- iq- iwoZHkkx f}rh; ikn (54/2)

81 axioms of Arsha and Yajusha Jyotish (vkkZ vkSj ;tqk T;ksfrk) are devoted to‘Ganita’: the mathematical astronomy parts. The Savants of astrology of that time have brought out 18 texts on astronomical determinants of the planets in the form of doctrines (Siddhanta). ‘Surya Siddhanta’ in this respect is considered the primary one amongst the others which is accepted even today. Atharvana Jyotish (vFkoZ.k T;ksfrk) is treated as ‘Samhita’ and several texts have been written on this subject, of which, Vishistha Samhita (ofl"B lafgrk) is more popular. The third segment of ‘Jyotish’ is Hora (Jataka). Many great Rishis of ancient times, like, Vishistha, Kashyapa, Atri, Garga, Parasara, etc., have composed extensive works on this subject.

Derivation of ‘Hora’

In Atharva Veda (19.8.2), ‘Ahoratra’ (day, night) is acclaimed and respected alike 28 Nakshatras (^^ueks vgksjk=kH;keLrq**). In Hora texts, the etymology of this word is derived from Aho-ratra (v gks jk =k).

vgksjk=kk|karyksikn~gksjsfr izksP;rs cq/kS%A

rL;fgKku ek=ks.k tkr deZQys onsrAA14AA

Jh/j 'kkL=kh] iw-[k- (3/2)] lq- feJ (4/2)_

lh&>k (4/1)_ ns- >k- (5/1)

Here, after expunging the first word (v) and the last word (=k) from vgksjk=k, ‘Hora’ word is born. With a special knowledge of ‘Hora’, the predictions about the effects of good or bad deeds (deZ iy) of the native performed in the previous births are assessed. Sage Varaha Mihira after following Maharishi Parasara has said the same in his treatise Brihat Jataka Shaloka (1.3). Kalyana Verma says in Shaloka (2/4)- ^prqj x.k 'kqHkk kqHk deZkQy izkfIr lwpd 'kkL=k dks gksjk 'kkL=k dgrs gSa**. The ‘Jataka Shasta’ is the same as ‘Hora Shastra’.

Notes:

The science of Astrology is depicted by the word ‘Hora’ expounded by sages Narada, Vashishta and Kasyapa. It is a reflector of various kinds of effects of birth. It is in a form of ‘Skanda’ (a system) and is the eyes of the Vedas which is worth studying. According to Sage Narada, ‘Astrology’ (Shastra of Light), the pure eye of the Vedas, devoid of darkness has three branches, namely (i) Siddhanta, (ii) Samhita, and (iii) Hora.

Siddhanta: Siddhanta is an acknowledged text, especially on ‘Astronomy’ of which nine are Brahma Siddhanta, Surya Siddhanta, Garga Siddhanta, Brihaspati Siddhanta, Soma Siddhanta (0f Lord Shiva), Narada Siddhanta, Parasara Siddhanta, Paulasa Siddhanta and Vasishta Siddhanta.

The second is ‘Samhita’ which means any methodically arranged collection of verses. There are Brihat Samhita, Narada Samhita, Vasishta Samhita, etc. These Samhitas carry a host of information that is mostly nonhereditarily in nature are used to foresee civic events.

The third one, ‘Hora’ deals with predictive astrology as it is hereditary in nature. Varaha Mihira refers to these three branches of Astrology as Hora Shastra. Namely horoscopy, horary, (Prasna) and electional (Muhurta).

‘Hora’ meaning horoscopy is derived from the foursyllable Sanskrit compound word Aho-Ratra which connotes combination of day and night. (Hora also means an ‘Hour’ or 24th part of the whole day from one sunrise to another). According to Kalyana Varma, the word ‘Hora’ is produced by removing the first and the last syllables in the words aho- Ratra (day and night) in which reain the planets and signs remain and from which horoscopy is deduced.

The word ‘Hora’ is synonymous with ‘fate’. The sorrows and happiness that emerge in one’s life are called ‘fate’ (Karma Phala).

fo/kk=kk fyf[krk ;kÕlkS yykVs¿{kj ekfydkA

rL;k% 'kjhj dFku o{;kfe p i`Fkd~ i`Fkd~AA15AA

Jh/j] m-[k- (4@1)

Meaning thereby (metaphorically) that the inscription of fate on the forehead of Lord Brahma could distinctly be delineated in Hora Shastra through the interpretation of the 12 houses.

Two aspects/dimensions of Hora:

deZ Kkufonk osnks f}/kk ;}Ùknk¿¿àko;sA

gksjk 'kkL=ka f}/kk izksÙkQa ladh.kZ fu'p;kfnfrAA16AA

Jh/j] 'kkL=kh m-[k- (1@4)

Just as the Vedas dwell upon ‘Karma’ and ‘Jnana (Kku)’ as two dimensions of life,. Hora Shastra also details the subject in two ways; i) Composite (ladh.kZ), ii) Deterministic (fu'p;kRed), keeping in view that human beings are free to act.

The subject matter of Hora" indicated below to present a brief, yet total perspective:

1.According to Narada, these are as follows:

---tkrds jkf'k Hksnk'p xzg ;ksfu fo;ksfutsAA17AA

fuksd tUekfjVkfu ák;qnkZ;ks n'kkØe%A

dekZthoa pk"VoxksZ jkt;ksxk'p ukHklk%AA18AA

pUnz;ksxk% izozT;k[;k jkf'k'khya p n`DiQye~A

xzgHkkoQyka pSokJ; ;ksxk izdh.kZdsAA19AA

vfu"V ;ksxk% L=kh tUeiQya fu;kZ.keso pA

uV tUe fo/kkua p rFkk nzsdk.k y{k.ke~AA20AA

uk-iq- (iw-Hkk- f}rh;ikn/54/4-7)

2.Sacred Sage Kashyapa said the followings:

jkf'k Hksnks josV;ksuh fo;ksfu tUe y{k.ke~A

fuksd tuua iqalHkfjVs HkÄõ y{k.ke~AA21AA

vk;qnkZ;ks n'kkHksnks Ks;k pkUrZn'kk rFkkA

v"VoxSZ% deZthokS jkt;ksxk'p ukHklk%AA22AA

pkUnz;ksxk f}xzgk|k% izo×;k ;ksx laHko%A

jkf'k 'khya n`f"VQya xzgHkko Qya rr%AA23AA

vkJ;k[;k'p ;s ;ksxk% ladh.kZ laHkok%A

L=kh tkrda uV;ksxa fu;kZ.ka uV tkrde~AA24AA

nzs"dk.kkfnQya loZ gksjkLda/kL; laHko bfrAA25AA

gksjk jRu (iz- /17-20)

3.Maharishi Parasara opines as follows:

vknkS 'kkL=kkorj.ka izknqHkkZoks xzgk.kka xq.ka pA

jkf'k LoHkkoa p] n`f"Vo.kZue~AA26AA

xHkkZ/kkua rr% lwfrdk fof/kjsoA

vfj"Va lqrL; fi=kks'p rn~Hkaxs rr%AA27AA

feJ% iapkxkuke~ iQya rFkkA

dkjdkfn iQya rn~Hkokuka iQya }kn'k }kn'kkè;k;s rFkkAA28AA

/kwek|S iQya rFkk% feJa iQya vVdoxkZfnkq pA

ukHklkfn ;ksxs p f}xzgk|k'p "kV Le`rkAA29AA

fpjk;q"kkfn ;ksxa p iapkè;k;k% jkt;ksxLrFkkoLFkkA

nk;fo/kk% nk;kuka p iQya lIr LoarnZ'uL=k;kns'k%AA30AA

y{k.ka HkwioxkZuka ;ksxkfn"kq cya rr%A

o'khfrjè;k;k% iwoZ Hkkxs lehfjrk%AA31AA

mÙkj Hkkxs gksjk Hksna p v"VoxZde~A

kMcy xzgHkkokuka bV d"V cya rr%AA32AA

jf'e laHkwfr yksd;k=kkfj"Va rr%A

nk;ksRFkk ;q n'kk ;ksxk% pSo] varnkZ; fof/kAA33AA

HkkX; deZ fopkj'pq Hkkokuka iQya rr%A

nzs"dk.kkfn n'k oxZ iQya p vCneklfnukfnp;kZ%AA34AA

fo|ka'ka fo"k;kuqØe% iQyJqfra p foa'kkè;k;k% mÙkj Hkkxs lehfjr%A

jEca gksjk 'krkè;k;h loZikif'kuhAA35AA

For a comparative study of all the above three tenets are combined in the following table:

List of Hora Contents

Sage ‘Kashyapa’has additionally said about the cancellation of ‘Arishtabhanga’,Antradasa, and the yoga of the planets. Learned ‘Narada’ narrated the effects of Drekkana, but Kashyapa described the results of Drekkana through the effects of ‘Shadavarga’.

Maharishi Parasara exhaustively described the origin and the progress of Jyotish Shastra upto the current level, in addition to planetary aspects, mixed effects, results of Panchanga, Karakas, eclipses, Ashtakavargas Shodhana, Avasthas, Shadabalas, Rashmi factors, etc.

Chapter 02

Planets - Qualities, Nature (Behaviour)

The narrative of the planets in the Vedic Shastras about their intrinsic qualities signifying the Karkatwas of planets are given in the Hora scriptures. Several Mantras in respect of each planet are available in Vedic Shastras. Some important Mantras with relative Karkatwas of Hora Shastras are described hereunder:

1.Planets: Limbs of Kalapurusha (Time Personified):

dkykRek p fnokdj/kks eu% dqeqnckU/kd%A

lRoa dqtks fotkdh;kn~cq/kks ok.kh iznk;d%AA1AA

nsosT;ks Kku lq[knks Hk`xqoh;Ziznk;d%A

fopk;qrkfena loZ Nk;kluq nq%[kn%AA2AA

Jh/j iw-[ka- (2@2&3)( lh->k- (3@13&14)_ 'kkL=kh (2@2&3)_

ns-p->k- (3@13&14)_ lq-feJ (3@13&14)

Assuming ‘Kala’ (time) as a ‘Kalapurusha’, the Sun denotes the soul of Kalapurusha, the Moon its mind, Mars represents physique (mental and bodily strength), Mercury relates to speech, Jupiter imparts knowledge, Venus happiness and semen (potency) while Saturn connotes grief.

This is onlythe brief symbolic summary of Vedic Mantras. In the first Mantra regarding the Sun; the Sun has been described as the ‘Atma’, ‘Aadhar’ or ‘Ashraya’ – the inseparable support in which all the fixed and moving living beings exist. The Sun is also the ‘Atma’ or ‘Ashraya’ of time – the creator and the supporter of time. The ’Purushukta’, the ‘Moon’ is said to be born of the mind of the ‘Almighty’. So is the symbolic representation of all other planets which bear various names of God.

Notes

The universe has been represented to be the organs of Kalapurusha or ‘Time Eternal personified in the shape of zodiacal signs and Nakshatras. It could be seen therefrom that the planets constitute the parts of the Eternal body and accordingly, different characteristics of that Divine body are enumerated by the heavenly planets. Therefore, admitting the Sun as ‘Soul’, the Moon as the mind, etc., in the astrological works (scriptures), it established the predominance of the planets.

Varahamihira has divided the limbs of ‘Kala Purusha’ (Time Personified) into twelve parts based on the signs commencing from Aries. These are in the following order: Aries - Head, Taurus - face, Gemini – Arms, Cancer – heart, Leo – Abdomen, Virgo – Waist, Libra – Bladder (lower abdomen, pelvis), Scorpio – Private parts (male/female organs), Sagittarius – Thighs, Capricorn – Knees, Aquarius – Shanks and Pisces – Feet. These 12 signs denoting the various limbs of ‘Time Personified,’ are called ‘Kala Purusha’ in astrological parlance. As stated above, the twelve houses are coterminous with twelve signs, and body limbs are also considered in the same order. According to learned Kalyana Varma, the limbs described for Kala Purusha (Time Personified) should be treated as limbs of a person based on planetary dispositions at the time of birth. The signs related to benefic or malefic planets will accordingly denote strength or trouble as the case may be, concerning the limbs in question.

2.Position in the group of Planets:

jktkukS Hkkuq fgexq usrk Ks;ks /kjkRet%A

cq/kks jktdqekj'p lfpokS xq# HkkxZokSAA3AA

izs";ks jfo iq=k'p lsuk LoHkkZuq iqPNdkSA

,oa Øes.k oS foiz lw;kZnhfu fofoar;sr~AA4AA

Jh/j iw-[ka- (2@4&5)( 'kkL=kh iw-[ka- (2@4&5)( lh->k- (3@15&16)_

ns->k- (3@15&16)_ lq-feJ (3@15&16)

The Sun and the Moon are the King, Mars the Commanderin- chief while Mercury is the prince (Yuva Raja). Jupiter and Venus are the ministers, Saturn the servant while Rahu and Ketu are the soldiers. According to the strength of these planets, the status of the native may be assessed.

In this respect, most of the learned astrologers of the past have followed Sage Parasara. But Varaha Mihira and some others did not include Rahu and Ketu in the scheme.

3. Planetary Complexions:

jDr ';keks fnok/kh'kks xkSj xk=kks fu'kkdj%A

vR;qPpkaxks jDr HkkSeks nqokZ ';keks cq/kLrFkkAA5AA

xkSj xk=kks xq#KsZ;% 'kqØ% ';keLrFkSo pA

Ñ".knsgks jos% iq=kks Kk;rs f}tlÙke~AA6AA

Jh/j iw-[ka- (2@6&7)_ 'kkL=kh iw-[k- (2@6&7)_ lh->k- (3@17&18)_

ns->k- (3@17&18)_ lq-feJ (3@17&18)

The Sun is of dark red, the Moon of fair (white or pale), Mars of deep red, Mercury of dark green, Jupiter of fair (yellow), Venus of dark (variegated) and Saturn is of black complexion.

Commentary: All the three writers viz., S. Jha, D. Jha, and S. Mishra by saying ^ukR;qPpkXM+ dqtks jDrks* in place of ^vR;qPpkax jDr HkkSek* have meant that Mars is of medium built with red blood complexion thereby, have also described the body structure along with its colour. However, I may say that over here, the subject matter is about complexion and not of body structure. The use of the word xgjk yky - deep red - which, no doubt is the colour of Mars is more appropriate.

4. Planetary Deities (Devatas):

oâ;acq f'kf[k ozãk fo".kq foMkSt 'kfpdk f}tA

lw;Znhuka joxkuka p rFkk Ks;k% Øes.k pAA7AA

Jh/j iw-[ka- (2@8)_ 'kkL=kh iw-[k- (2@8)_ lh->k- (3@19)_

ns->k- (3@19)_ lq-feJ (3@19)

Fire, water, Kartikeya (Lord Shiva’s son), Vishnu, Indra, Indrani (the consort of Lord Indra), and Brahma respectively, are the presiding deities of the Sun, Moon, etc., in that order.

Notes: Varaha Mihira’s Brihat Jataka in (2/5) also affirmed the same deities for the planets. The Sun as fire (Agani) dominates over the Solar disc. Water, the energy symbolizes it, governs the Moon. Kartikeya is the renowned son of Lord Shiva denotes the spirit of martian strength thus governs Mars. Lord Vishnu (Keshava) that signifies a protective agency represents Mercury. Lord Indra represents divine energy rules over Jupiter. Indrani the consort of Lord Indra possesses the feminine strength, dominates Venus. Lord Brahma, the creator, has control over Saturn. Since Saturn signifies ‘Life’ a source of livelihood and death is rightly placed under the creative force represented by Lord

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