BPHS-PART-01-- BRIHAT PARASHARI HORA-SHASTRAM(CHAPTER-1-5)
By The Great Sage PARASHARA
BPHS-PART-01
BRIHAT PARASHARI HORA-SHASTRAM
The Magnum Opus (Bible) of Vedic Astrology
By The Great Sage PARASHARA
Chapter 1. The Creation
I prostrate before the lotus-feet of Lord Vighneswara, off spring of Uma, the cause of destruction of sorrow, who is served by Mahābhutas (the five great elements of the universe) etc., who has the face of a tusker and who consumes the essence of Kapittha and Jambu fruits.
1-4. Offering his obeiance to all-knowing Mahārishi Parāśar and with folded hands, Maitreya said: “O venerable Mahārishi, Jyotish, the supreme limb of the Vedas, has three divisions, viz. Horā, Ganita and Samhita. Among the said three divisions Horā or the general part of Jyotish is still more excellent. I desire to know of its glorious aspects from you. Be pleased to tell me, how this Universe is created ? How does it end ? What is the relationship of the animals, born on this earth, with the heavenly bodies ? Please speak elaborately”
5-8. Mahārishi Parāśar answered. O Brahmin, your query has an auspicious purpose in it for the welfare of the Universe. Praying Lord Brahma and Śrī Sarasvatī, his power (and consort) and Rabi, the leader of the Grahas and the cause of Creation, I shall proceed to narrate to you the science of Jyotish, as heard through Lord Brahma. Only good will follow the teaching of this Vedic Science to the students, who are peacefully disposed, who honour the preceptors (and elders), who speak only truth and are god-fearing. Woeful forever, doubtlessly, will it be to impart knowledge of this science to an unwilling student, to a heterodox and to a crafty person.
9-12. Śrī Vishnu, who is the Lord (of all matters), who has undefiled spirit, who is endowed with the three Gunas, although he transcends the grip of Gunas (Gunatita), who is the Author of this Universe, who is glorious, who is the Cause and who is endowed with valour, has no beginning. He authored the Universe and administers it with a quarter of his power. The other three quarters of Him, filled with nectar, are knowable only to the philosophers(of maturity). The principal evolver, who is both perceptible and imperceptible in Vasudeva. The Imperceptible part of the Lord is endowed with dual powers, while the Perceptible with triple powers.
13-15. The three powers are Śrī Shakti (Mother Lakshmi) with Sattva-Guna, Bhū Shakti (Mother-Earth) with Rajo-Guna and Nīl Shakti with Tamo-Guna. Apart from the three, the fourth kind of Vishnu, influenced by Śrī Shakti and Bhoo Shakti, assumes the form of Shankarshan with Tamo-Guna, of Pradyumna with Rajo-Guna and of Anirudh with Sattva-Guna.
16-17. Mahatatwa, Ahamkar and Ahamkar Murti and Brahma, are born from Shankarshan, Pradyumna and Anirudh, respectively. All these three forms are endowed with all the three Gunas, with predominance of the Guna due to their origin.
18-19. Ahamkar is of three classes, i.e. with Sattvic, Rajasic and Tamasic dispositions. Divine class, sensory organs and the five primordial compounds (space, air, fire, water and earth) are, respectively, from the said three Ahamkaras.
20. Lord Vishnu, coupled with Śrī Shakti, rules over the three worlds. Coupled with Bhoo Shakti, He is Brahma causing the Universe. Coupled with Neel Shakti, He is Shiva, destroying the Universe.
21-24. The Lord is in all beings and the entire Universe is in Him. All beings contain both Jivatma and Paramatmāńśas. Some have predominance of the former, while yet some have the latter in predominance. Paramatmāńś is predominant in the Grahas, viz. Rabi etc. and Brahma, Shiva and others. Their powers or consorts too have predominance of Paramatmāńś. Others have more of Jivatmāńś.
Chapter 2. Great Incarnations
1. Maitreya: “O Mahārishi Parāśar, are the incarnations of Vishnu, viz. Śrī Ram, Śrī Krishn etc., endowed with Jivāńś?
2. Maharishi Parashar: “O Brahmin, the four incarnations, viz. Ram, Krishn, NaraSimha and Varah are wholly with Paramatmāńś. The other incarnations (than these, out of the ten) have in them Jivāńś too.
3-4. The unborn Lord has many incarnations. He has incarnated, as the 9 (Nava) Grahas to bestow on the living beings the results due to their Karmas. He is Janardan. He assumed the auspicious form of Grahas to destroy the demons (evil forces) and sustain the divine beings.
5-7. From Rabi the incarnation of Ram, from Chandra that of Krishn, from Mangal that of NaraSimha, from Budh that of Buddha, from Guru that of Vaman, from Sukra that of Parashuram, from Shani that of Kurma (Tortoise), from Rahu that of Varah (Pig) and from Ketu that of Meen (Fish) occurred. All other incarnations than these also are through the Grahas. The beings with more Paramatmāńś are called divine beings.
8-13. The beings with more Jivatmāńś are (mortal) beings. The high degree of Paramatmāńś from the Grahas, viz. Rabi etc. did incarnate, as Ram, Krishn etc. After completing the mission, the Paramatmāńśas (of the respective) Grahas again merge (in the respective) Grahas. The Jivatma portions from the Grahas take births, as human beings and live their lives according to their Karmas and again merge in the Grahas. And at the time of Great Destruction the Grahas as well merge in Lord Vishnu. The one, who knows of all these, will become versed in the knowledge of the past, present and future. Without knowledge of Jyotish these cannot be known. Hence, everyone should have knowledge of Jyotish, particularly the Brahmin. The one, who, devoid of knowledge of Jyotish, blames this Vedic Science will go to the hell called ‘Raurava’ and will be reborn blind.
Chapter 3. Graha Characters and Description
1. Maitreya: “O Mahārishi, you have affectionately explained about the incarnations of Grahas. Now kindly detail their characters and dispositions.
2-3. Paraśar: “O Brahmin, listen to the account of placement of the heavenly bodies. Out of the many luminous bodies sighted in the skies some are stars, yet some are Grahas. Those, that have no movements, are the Nakshatras (asterisms).
4-6.Those are called ‘Grahas’,that move through the Nakshatras (or stellar mansions) in the zodiac. The said zodiac comprises of 27 Nakshatras commencing from Ashvini.The same area is divided in 12 parts equal to 12 ‘Rāśis’ commencing from Mesh. The names of the Grahas commence from Rabi. The Rāśi rising is known, as ‘Lagna’. Based on Lagna and the Grahas, joining and departing from each other, the native’s good and bad effects are deducted.
Addition from Santhanam till Sloka7. The names of the 27 Nakshatras are Ashvini, Bharani, Krittika, Rohini, Mrigasira, Ardra, Punarvasu, Pushya, Aslesha, Magha, Purvaphalguni, Uttaraphalguni, Hasta, Chitra, Swati, Vishaka, Anuradha, Jyeshtha, Mula, Purvashadh, Uttarashadh, Shravana, Dhanishtha, Satabhisha, Purvabhadra, Uttarabhadra, Revati.
Lagna is a very important point in the horoscope. It is the Rāśi that rises in the East, on the latitude of birth. The apparent rising of a Rāśi is due to the rotation of the earth on its own axis at a rate of motion, causing every degree of the zodiac seemingly ascend on the eastern horizon.
Approximately, two hours are required for an Rāśi to pass via the horizon, thereby every degree taking four minutes to ascend. This duration, however, is actually dependent on the concerned latitude.
Actually Rabi has no motion. His motion is an apparent one, as viewed from the rotating earth. Other Grahas, including the nodes, have varied rates of motion. The average daily motions of the Grahas, which are not, however standard, are, as follows: Rabi 1, Chandra 13-15, Mangal 30-45’, Budh 65-100’, Sukra 62-82’, Guru 5-15’, Shani 2’, Rahu/Ketu 3’. With such different motions, a Graha forms various Drishtis with others. These Drishtis through longitudinal distances have a great deal of utility in Jyotish. This is what Maharishi Parashar suggests to be considered.
7. Details (of astronomical nature) of stars have to be understood by general rules, while I narrate to you about the effects of Grahas and Rashi
8-9. The positions of the Grahas for a given time be taken, as per Drikganit. And with the help of Rāśi durations, applicable to the respective places, Lagna at birth should be known. Now, I tell you about the castes, descriptions and dispositions of the Grahas.
10. Names of Grahas. The names of the nine Grahas, respectively, are Rabi, Chandra, Mangal, Budh, Guru, Sukra, Shani, Rahu and Ketu.
11. Benefics and Malefics. Among these, Rabi, Shani, Mangal, decreasing Chandra, Rahu and Ketu (the ascending and the descending nodes of Chandra) are malefics, while the rest are benefics. Budh, however, is a malefic, if he joins a malefic.
Addition from Santhanam till Sloka 12-13. When Chandra is ahead of Rabi, but within 120, she has medium strength. Between 120 to 240 she is very auspicious, (see ‘Atishubhapred’). From 240 to 0 she is bereft of strength. This is Yavanas’ view of Saravali. This view is, however, related to Chandra’s strength, or otherwise, while waning Chandra (Krishna Paksh, dark half) is a malefic and waxing Chandra (Shukla Paksh, bright half) is a benefic. Should Chandra be Yuti with a benefic, or receiving a Drishti from a benefic, she turns a benefic, even if in a waning state. As regards Budh, we have clear instructions from Maharishi Parashar, that he becomes a malefic, if he joins a malefic. If waning Chandra and Budh are together, both are benefics.
12-13. Graha governances. Rabi is the soul of all. Chandra is the mind. Mangal is one’s strength. Budh is speech-giver, while Guru confers Knowledge and happiness. Sukra governs semen (potency), while Shani denotes grief.
14-15. Graha cabinet. Of royal status are Rabi and Chandra, while Mangal is the Army chief. Prince-apparent is Budh. The ministerial Grahas are Guru and Sukra. Shani is a servant. Rahu and Ketu form the Graha Army.
16-17. Complexions of Grahas. Rabi is blood-red. Chandra is tawny. Mangal, who is not very tall is blood-red, while Budh’s hue is akin to that of green grass. Tawny, variegated and dark are Guru, Sukra and Shani in their order.
18. Deities of Grahas. Fire (Agni), Water (Varuna), Subrahmanya (Lord Shiva’s son, following Ganesh), Maha Vishnu, Indra, Shachi Devi (the consort of Lord Indra) and Brahma (?) are the presiding deities of the 7 Grahas in their order.
19. Gender of the Grahas. Budh and Shani are neuters. Chandra and Sukra are females, while Rabi, Mangal and Guru are males.
20. Primordial compounds. The Panchabhutas, space, air, fire, water and earth, are, respectively, governed by Guru, Shani, Mangal, Sukra and Budh.
21. Castes of Grahas. Guru and Sukra are Brahmins. Rabi is a royal Graha, while Chandra and Budh belong to commercial community. Shani rules the Sudras (4th caste).
22. Sattvic Grahas are the luminaries and Guru, Sukra and Budh are Rajasik, while Mangal and Shani are Tamasic.
23. Description of Rabi. Rabi’s eyes are honey-coloured. He has a square body. He is of clean habits, bilious, intelligent and has limited hair (on his head).
24. Description of Chandra. Chandra is very windy and phlegmatic. She is learned and has a round body. She has auspicious looks and sweet speech, is fickle-minded and very lustful.
25. Description of Mangal. Mangal has blood-red eyes, is fickle-minded, liberal, bilious, given to anger and has thin waist and thin physique.
26. Description of Budh. Budh is endowed with an attractive physique and the capacity to use words with many meanings. He is fond of jokes. He has a mix of all the three humours.
27. Description of Guru. Guru has a big body, tawny hair and tawny eyes, is phlegmatic, intelligent and learned in Shastras.
28. Description of Sukra. Sukra is charming, has a splendourous physique, is excellent, or great in disposition, has charming eyes, is a poet, is phlegmatic and windy and has curly hair.
29. Description of Shani. Shani has an emaciated and long physique, has tawny eyes, is windy in temperament, has big teeth, is indolent and lame and has coarse hair.
30. Description of Rahu and Ketu. Rahu has smoky appearance with a blue mix physique. He resides in forests and is horrible. He is windy in temperament and is intelligent. Ketu is akin to Rahu.
31. Primary ingredients (or Sapta Dhatus). Bones, blood, marrow, skin, fat, semen and muscles are, respectively, denoted by the Grahas: Rabi, Chandra, Mangal, Budh, Guru, Sukra and Shani.
32. Abodes of the Grahas. Temple, watery place, place of fire, sport-ground, treasure-house, bed-room and filthy ground: these are, respectively, the abodes for the seven Grahas from Rabi onward.
33. Graha periods. Ayan, Muhurta, a day (consisting day and night), Ritu, month, fortnight and year: these are the periods allotted to the Grahas from Rabi to Shani.
34. Tastes of the Grahas. Pungent, saline, bitter, mixed, sweet, acidulous and astringent are, respectively, tastes lorded by Rabi, Chandra, Mangal, Budh, Guru, Sukra and Shani.
35-38. Strengths of Grahas. Strong in the East are Budh and Guru. Rabi and Mangal are so in the South, while Shani is the only Graha, that derives strength in the West. Chandra and Sukra are endowed with vigour, when in the North. Again, strong during night are Chandra, Mangal and Shani, while Budh is strong during day and night. The rest (i.e. Guru, Rabi and Sukra) are strong only in daytime. During the dark half malefics are strong. Benefics acquire strength in the bright half of the month.Malefics and benefics are, respectively, strong in Dakshinayan and Uttarayan. The Lords of the year, month, day and Hora (hour of Graha) are stronger than the other in ascending order. Again, stronger than the other in the ascending are Shani, Mangal, Budh, Guru, Sukra, Chandra and Rabi.
39-40. Related to trees. Rabi rules strong trees (i.e. trees with stout trunks), Shani useless trees, Chandra milky trees (and rubber yielding plants), Mangal bitter ones (like lemon plants), Sukra floral plants, Guru fruitful ones and Budh fruitless ones.
41-44. Other matters. Rahu rules the outcaste, while Ketu governs mixed caste. Shani and the nodes indicate ant-hills. Rahu denotes multi-coloured clothes and Ketu rags. Lead and blue gem belong to Rahu and Ketu. Rabi, Chandra, Mangal, Budh, Guru, Sukra and Shani in their order govern red silken, white silken, red, black silken, saffron, silken and multi-coloured robes.
45-46. Seasons of Grahas. Vasanta, Greeshma, Varsha, Sarad, Hemanta and Sisir are the six Ritus (or seasons), respectively, governed by Sukra, Mangal, Chandra, Budh, Guru and Shani. Rahu and Ketu denote 8 months and 3 months, respectively.
47. Dhatu, Mool and Jiva Divisions. Dhatu Grahas are Rahu, Mangal, Shani and Chandra, while Rabi and Sukra are Mula Grahas. Budh, Guru and Ketu rule Jivas.
48. Age. Out of all the Grahas Shani is the eldest. He bestows maximum number of years in Naisargik Dasha.
49-50. Exaltation and Debilitation. For the seven Grahas, from Rabi on, the exaltation Rāśis are, respectively, Mesh, Vrishabh, Makar, Kanya, Karkat, Meen and Tula. The deepest exaltation degrees are, respectively, 10, 3, 28, 15, 5, 27 and 20 in those Rashi And in the seventh Rāśi from the said exaltation Rāśi each Graha has its own debilitation. The same degrees of deep exaltation apply to deep fall.
51-54. Additional Dignities. In Simha the first 20 degrees are Rabi’s Mooltrikon, while the rest is his own Bhava. After the first 3 degrees of exaltation portion in Vrishabh, for Chandra, the rest is her Mooltrikon. Mangal has the first 12 degrees in Mesh, as Mooltrikon with the rest therein becoming simply his own Bhava. For Budh, in Kanya the first 15 degrees are exaltation zone, the next 5 degrees Mooltrikon and the last 10 degrees are own Bhava. The first one third of Dhanu is the Mooltrikon of Guru, while the remaining part thereof is his own Bhava. Sukra divides Tula into two halves keeping the first, as Mooltrikon and the second,as own Bhava. Shani’s arrangements are same in Kumbh, as Rabi has in Simhaa.
55. Natural Relationships. Note the Rāśis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the Mooltrikon of a Graha. The Grahas ruling such Rāśis are its friends, apart from the Lord of its exaltation Rāśi. Lords other than these are its enemies. If a Graha becomes its friend as well, as its enemy (on account of the said two computations), then it is neutral, or equal.
56. Temporary Relationships. The Graha, posited in the 2nd, 3rd, 4th, 10th, 11th, or the 12th from another, becomes a mutual friend. There is enmity otherwise.(This applies to a given Janm Kundali)
57-58. Compound Relationship. Should two Grahas be naturally and temporarily friendly, they become extremely friendly. Friendship on one count and neutrality on another count make them friendly. Enmity on one count combined with affinity on the other turns into equality. Enmity and neutralship cause only enmity. Should there be enmity in both manners, extreme enmity is obtained. The Jyotishi should consider these and declare horoscopic effects accordingly.
59-60. Ratio of Effects. A Graha in exaltation gives fully good effects, while in Mooltrikon it is bereft of its auspicious effects by one fourth. It is half beneficial in its own Bhava. Its beneficence is one fourth in a friendly Rāśi. In an equal’s Rāśi one eighth of auspicious disposition is useful. The good effects are nil in debilitation, or enemy’s camp. Inauspicious effects are quite reverse with reference to what is stated.
61-64. Non-luminous UpaGrahas (Sub-Grahas). Add 4 Rāśis 13 degrees and 20 minutes of arc to Rabi’s longitude at a given moment to get the exact position of the all inauspicious Dhoom. Reduce Dhoom from 12 Rāśis to arrive at Vyatipat. Vyatipat is also inauspicious. Add six Rāśis to Vyatipat to know the position of Parivesh. He is extremely inauspicious. Deduct Parivesh from 12 Rāśis to arrive at the position of Chap (Indra Dhanus), who is also inauspicious. Add 16 degrees 40 minutes to Chap, which will give Ketu (UpaKetu), who is a malefic. By adding a Rāśi to UpaKetu, you get the original longitude of Rabi. These are the Grahas, devoid of splendour, which are malefics by nature and cause affliction.
65. Effects of Sub-Grahas. If one of these afflicts Rabi, the native’s dynasty will decline, while Chandra and Lagna, respectively, associated with one of these, will destroy the longevity and wisdom. So declared Lord Brahma, the Lotus-Born.
66-69. Calculations of Gulik etc. The portions of Rabi etc. up to Shani denote the periods of Gulik and others. Divide the day duration (of any week day) into eight equal parts. The eighth portion is Lord-less. The seven portions are distributed to the seven Grahas commencing from the Lord of the week day. Whichever portion is ruled by Shani, will be the portion of Gulik. Similarly make the night duration into eight equal parts and distribute these, commencing from the Lord of the 5th (by) week. Here again, the eighth portion is Lord-less, while Shani’s portion is Gulik. Rabi’s portion is Kaal, Mangal’s portion is Mrityu, Guru’s portion is Yamaghantak and Budh’s portion is Ardhaprahar. These durations differently apply to different places (commensurate with variable day and night durations).
70. Gulik’s Position. The degree, ascending at the time of start of Gulik’s portion (as above), will be the longitude of Gulik at a given place. Based on this longitude only, Gulik’s effects for a particular nativity be estimated.
71-74. Calculation of Pranapad. Convert the given time into Vighatis and divide the same by 15. The resultant Rāśi, degrees etc. be added to Rabi, if he is in a Movable Rāśi, which will yield Pranapad. If Rabi is in a Fixed Rāśi, add 240 degrees additionally and, if in a Dual Rāśi, add 120 degrees in furtherance to get Pranapad. The birth will be auspicious, if Pranapad falls in the 2nd, 5th, 9th, 4th, 10th, or 11th from the natal Lagna. In other Bhavas Pranapad indicates an inauspicious birth.
Notes. Ardhaprahar, Yamaghantak, Mrityu, Kaal and Gulik are the 5 Kaal Velas, suggested by Maharishi Parashar. The day duration, according to altitude, is divided into eight equal parts. The eighth portion is unlorded. The first portion is allotted to the weekday Lord. Other portions follow in the order of weekday Lords. We consider 5 portions of Grahas, ignoring that of Chandra and Sukra. The portions of Rabi, Mangal, Budh, Guru and Shani are, respectively, called Kaal, Mrityu, Ardhaprahar, Yamaghantak and Gulik.
In the case of night the durations, or 1/8th parts are allotted in a different order. The first portion goes to the Graha, ruling the 5th weekday Lord, counted from the day in question. The others follow in the usual order. Here again, the 8th part is Lord-less. The portions of Grahas from Kaal to Gulik are the same in nomenclature in the night also.
Keeranuru NataRaja of Jatakalankaram (Tamil version) gives Rāśis of dignities for these UpaGrahas and Gulik etc. (UpaGraha & Gulik etc.: Exaltation, Debilitation, Swakshetra (own Rāśi)) Dhoom: Simha, Kumbh, Makar; Vyatipat: Vrischik, Vrishabh, Mithun; Parivesh: Mithun, Dhanu, Dhanu; Indrachap: Dhanu, Mithun, Karkat; UpaKetu: Kumbh, Simha, Karkat; Gulik: -, -, Kumbh; Yamaghantak: -, -, Dhanu; Ardhaprahar: -, -, Mithun; Kaal: -, -, Makar; Mrityu: -, -, Vrischik.
From Rabi to Shani no one is exalted in the above-mentioned exaltation Rāśis, nor debilitated in the above-mentioned debilitation Rashi
Out of the 5 Kaal Velas, viz. Gulik etc., four except Kaal (related to Rabi) have their own Rāśi system in the respective Rāśis, ruled by their fathers. Gulik, son of Shani, has Kumbh, as his own Bhava. Guru’s son, Yamaghantak, has it in Dhanu. Ardhaprahar, Budh’s son, is in own Rāśi, if in Mithun. Mrityu, son of Mangal, has Vrischik, as own Bhava. It is not known, why Kaal, a son of Rabi shifted to Makar, a Rāśi of his brother (Shani), leaving his father’s Simha. Obviously, Shani has given his Mooltrikon to his son Gulik, while he gave Makar (a secondary Rāśi) to his ‘brother’ Kaal.
Chapter 4. Zodiacal Rāśis Described
1-2. Importance of Hora. The word Hora is derived from Ahoratra after dropping the first and last syllables. Thus Hora (Lagnas) remains in between Ahoratra (i.e. day and night) and after knowing Hora the good and bad effects of a native be known. Śrī Vishnu, the Invisible is Time personified. His limbs are the 12 Rāśis, commencing from Mesh.
3. Names of Rashi The 12 Rāśis of the zodiac in order are Mesh, Vrishabh, Mithun, Karkat, Simha, Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh and Meen.
4-4½. Limbs of Kaal Purush. Kaal Purush (or Time personified) has his limbs, as under with reference to the 12 Rāśis, respectively: Head, face, arms, heart, stomach, hip, space below navel, privities, thighs, knees, ankles and feet.
5-5½. Classification of Rashi Movable, Fixed and Dual are the names given to the 12 Rāśis in order. These are again known, as malefic and benefic, successively. Similarly are male and female. Mesh, Simha and Dhanu are bilious. Vrishabh, Kanya and Makar are windy. Mithun, Tula and Kumbh are mixed, while the rest are phlegmatic.
6-7. Mesh described. The Mesh is blood-red in complexion. lt has a prominent (big) physique. It is a quadruped Rāśi and strong during night. It denotes courage. It resides in the East and is related to kings. It wanders in hills and predominates in Rajo-Gun (the second of the three constituent qualities and the cause of great activity in living beings). It rises with its back (a Prishtodaya Rāśi) and is fiery. Its ruler is Mangal.
8. Vrishabh described. Vrishabh’s complexion is white and it is lorded by Sukra. It is long and is a quadruped Rāśi. It has strength in night and resides in the South. It represents villages and businessmen. An earthy Rāśi, Vrishabh rises with its back.
9-9½. Mithun described. The Rāśi Mithun rises with its head and represents a male and a female, holding a mace and lute. It lives in the West and is an airy Rāśi. It is a biped Rāśi as well and is strong in nights. It lives in villages and is windy in temperament. It has an even body with a green (grass like) hue. Its ruler is Budh.
10-11. Karkat described. The Rāśi Karkat is pale-red. It resorts to forests and represents Brahmins. It is strong in nights. It has many feet (i.e. it is a centipede Rāśi) and has a bulky body. It is Sattvic in disposition (seen in gods) and it is a watery Rāśi. It rises with its back and is ruled by Chandra.
12. Simha described. Simha is ruled by Rabi and is Sattvic. It is a quadruped Rāśi and a royal Rāśi. It resorts to forests and rises with its head. It has a large, white body. It resides in the East and is strong during daytime.
13-14. Kanya described. This Rāśi is a hill-resorter and is strong in daytime. It rises with its head and has a medium build. It is a biped Rāśi and resides in the South. It has grains and fire in its hands. It belongs to the business community and is variegated. It relates to hurricanes (‘Prabharanjani’). It is a Virgin and is Tamasic (a disposition of demons). Its ruler is Budh.
15-16½. Tula described. Tula is a Seershodaya Rāśi, rising with its head; Tula is strong in daytime. It is black in complexion and is predominant with Rajo-Gun. It relates to the western direction and resorts to land. It is destructive, or mischievous (‘Dhatin’). It represents Sudras, or the 4th Varna. It has a medium build physique and is a biped Rāśi. Its Lord is Sukra. Vrischik described. Vrischik has a slender physique and is a centipede Rāśi. It denotes Brahmins and resides in holes. Its direction is North and it is strong in daytime. It is reddish-brown and resorts to water and land. It has a hairy physique and is very sharp (or passionate). Mangal is its ruler.
17-18½. Dhanu described. The Rāśi Dhanu rises with its head and is lorded by Guru. It is a Sattvic Rāśi and is tawny in hue. It has strength in night and is fiery. A royal Rāśi, Dhanu is biped in first half. Its second half is quadruped. It has an even build and adores an arChapter It resides in the East, resorts to land and is splendourous.
19-20. Makar described. Makar is lorded by Shani and has predominance of Tamo-Gun (a disposition, seen in demons). It is an earthy Rāśi and represents the southern direction. It is strong in nights and rises with back. It has a large body. Its complexion is variegated and it resorts to both forests and lands. Its first half is quadruped and its second half footless, moving in water.
21-21½. Kumbh described. The Rāśi Kumbh represents a man holding a pot. Its complexion is deep-brown. It has medium build and is a biped Rāśi. It is very strong in daytime. It resorts to deep water and is airy. It rises with its head and is Tamasic. It rules Sudras, the 4th Varna and the West. Its Lord is Shani, Rabi’s offspring.
22-24. Meen described. Meen resembles a pair of fish, one tailed with the head of the other. This Rāśi is strong at night. It is a watery Rāśi and is predominant with Sattva-Gun. It denotes resoluteness and is a water-resorter. It is footless and has a medium build. It rules the North and rises with both head and back. It is ruled by Guru. This is how the twelve Rāśis, each of 30 degrees extent, are described to evaluate gross and specific effects.
25-30. Nishek Lagna. O excellent of Brahmins, now is a step explained to arrive at the Nishek Lagna, when the natal Lagna is known. Note the angular distance between Shani and Mandi (Gulik). Add this to the difference between the Lagna Bhava (Madhya, or cusp) and the 9th Bhava (cusp). The resultant product in Rāśis, degrees etc. will represent the months, days etc., that elapsed between Nishek and birth. At birth, if Lagna Lord is in the invisible half (i.e. from Lagna cusp to descendental cusp), add the degrees etc., Chandra moved in the particular Rāśi, occupied by her, to the above-mentioned product. Then Lagna at Nishek can be worked out and the good and bad, experienced by the native in the womb, can be guessed. One can also guess with the help of Nishek Lagna effects, like longevity, death etc. of the parents.
1. Oh excellent of the Brahmins, I explain below again some special Lagnaas, viz. Bhava Lagna, Hora Lagna and Ghati Lagna.
2-3. Bhava Lagna. From sunrise to the time of birth every 5 Ghatis (or 120 minutes) constitute one Bhava Lagna. Divide the time of birth (in Ghatis, Vighatis etc.) from sunrise by 5 and add the quotient etc. to Rabi’s longitude, as at sunrise. This is called Bhava Lagna.
4-5. Hora Lagna. Again from sunrise till the time of birth Hora Lagna repeats itself every 2½ Ghatis (i. e. 60 minutes). Divide the time past up to birth from sunrise by 2½ and add the quotient etc. in Rāśis, degrees and so on to the longitude of Rabi, as at the sunrise. This will yield Hora Lagna in Rāśi, degrees etc.
6-8. Ghati Lagna (Ghatik Lagna). Now listen to the method of working out Ghati Lagna. This Lagna changes along with every Ghati (24 minutes) from the sunrise. Note birth time in Ghatis and Vighatis. Consider the number of Ghatis past, as number of Rāśis, or Ghati Lagnaas. The Vighatis be divided by 2 to arrive at degrees and minutes of arc, past in the said Ghati Lagna. The product so arrived in Rāśis, degrees and minutes be added to Rabi’s longitude, as at sunrise, to get the exact location of Ghati Lagna. So say Maharishis, like Narada.
9. Use of Special Lagnas. Keeping the Grahas at birth, as it is, prepare various Bhava Kundalis with respect to each special Lagna and analyze, as done for the natal Lagna.
10-13½. Varnad Dasha. I now detail Varnad Dasha, just by knowing which one can deal with the longevity of a native. If the natal Lagna is an odd Rāśi, count directly from Mesh to natal Lagna. If the natal Lagna is an even Rāśi, count from Meen to the natal Lagna in the reverse order. Similarly, if the Hora Lagna is an odd one, count from Mesh to Hora Lagna in direct order. If the Hora Lagna is an even one, count from Meen to Hora Lagna in the reverse order. If both the products are odd Rāśis, or even Rāśis, then add both the figures. If one is odd and the other is even, then know the difference between the two products. If the latest product in this process is an odd one, count so many Rāśis from Mesh in a direct manner; if an even one, count so many Rāśis from Meen in reverse order. The Rāśi so known will be the Varnad for Lagna.
14-15. Effects of Varnad. Now listen to the use of the above. Out of the two, viz. natal Lagna and Hora Lagna, whichever is stronger, from there Varnad starts. If the natal Lagna is an odd Rāśi, the counting of Dashas is clockwise, otherwise anti-clockwise. Lagna Dasha years will equal the number of Rāśis, intervening between the natal Lagna and Varnad. Similarly for other Bhavas.
16-20. Effects of Varnad (cont.). Should a Kon from Lagna’s Varnad be occupied, or aspected (drishtied) by a malefic, the native will live only up to the Dasha of the said Rāśi. Just, as the Rudra Graha in Sool Dasha is capable of causing evils, the above-mentioned Grahas related to Varnad’s Kon be treated. The Varnad Lagna be considered, as natal Lagna, while the 7th from Varnad will denote the longevity of the spouse, the 11th longevity of elder brothers and sisters, the 3rd longevity of younger brothers and sisters, the 5th the longevity of sons, the 4th longevity of mother and the 9th longevity of father. The Dasha of the Sool Rāśi will inflict greater evils.
21-24. Effects of Varnad (cont.). Similar assessments be made with reference to the Varnad of each Bhava, commencing the first, and the evils and goods due to a nativity be known. These Varnad Dashas are only for Bhavas (Rāśis) and not their occupants. The sub period of each Dasha will be one twelfth of the Dasha and the order will also be clockwise, or anti-clockwise, as explained earlier. The natal Lagna is to be calculated according to birth place, while Bhava Lagna, Hora Lagna etc. are common to all places.
Thus Ends BRIHAT PARASHARI HORA-SHASTRAM
By The Great Sage PARASHARA
PART- 01 (Chapter 1-5)
THANKS FOR READING
JAY MAA TARA
SARVESANG MANGALAM BHAVATU