BPHS-PART-SEVENTEEN
Great Sage Maharshi Parashar
BPHS-PART---SEVENTEEN
BRIHAD PARASHARI HORA-SHASTRAM
Based on Standard & Popular Edition
The Magnum Opus (Bible) of Vedic Astrology
By The Great Maharshi Parashara
Chapter 81.
Effects of Characteristic Features of Parts of Woman’s body.
1-2. Maitreya said. O Venerable Sage! I have been fully enlightened by the auspicious and inauspicious effects, described by you with reference to the Jam Lagna in a female’s horoscope. Now I request you to favour me with knowledge of auspicious and inauspicious effects with reference to the characteristic features of the various parts of a woman’s body. Maharishi Parasara replied. O Brahmin! Now I will tell you what Lord Shiva narrated to Goddess Parvati in this regard.
3-4. A woman, whose soles are even, smooth, soft, well developed, warm and shining in pink colour, without much perspiration, will be enjoying full happiness, befitting her sex. The one, whose soles are without pink colour, hard, dry, coarse, uneven, shaped, like a winnowing basket and bereft of flesh, will suffer misery.
5-6. The woman, who has marks of conch, Swastika, Chakra, lotus, flag, fish, umbrella and a long line, rising upwards in her soles, becomes a queen and enjoys great happiness and comforts. The one, who possesses marks, like those of snake, rat and crow, is bereft of wealth and suffers misery.
7. The girl, whose nails of toes are shining in pink colour, smooth, raised and round, enjoys great happiness and comforts. Blackish and torn nails denotes misery.
8. Raised, full, well developed, smooth and round great toe indicates happiness. The one, which is small, irregular in shape and flat, denotes misery.
9. The woman’s toes, which are soft, thick, round and well developed are considered auspicious. If the toes are long, she will be of loose morals. Thin toes indicate poverty.
10-16. Other effects about the toes are, as under. Short - short life. Short and long and irregular in shape - procurer and guileful. Flat - maid-servant. Spaced more than average - bereft of wealth. Toes, overlapping one over the other - widow and dependent on others. If dust is thrown up, when she walks - unchaste and brings defame to all the three families (her father’s, mother’s and husband’s). If the smallest toe does not touch the ground - she will destroy her husband and marry another; If the middle toe and the one next to it does not touch the ground - widow. First toe (next to great toe) longer than the great toe - she will develop illicit connection with a man before marriage and will be of loose morals.
17. If the back of the feet of a woman is raised, without perspiration, soft and smooth, she will become a queen. If the indications are contrary, she will be poverty-stricken. She will be fond of travelling, if the back part of the feet be veined. Hair on that portion of feet denote, that she will be a maid servant. If the feet be bony, or without flesh, she will have a defective sexual organ.
18. If the heels are even, the woman concerned will have a well formed and desirable sexual organ. If the heels be stout, she will have a defective sexual organ. If the heels be high, she will be unchaste. Long heels indicate misery.
19. Legs (portion below knees). Even, smooth, evenly shaped, round, without hair, good looking and without veins showing up are Rāśis, that the woman will be a queen.
20. Round, smooth, firm knees are auspicious indications. If the knees be bony, the woman concerned will be of loose moral character. If the knees be loose, she will be poverty-stricken.
21. If the thighs are round, like the trunk of an elephant, close to each other, soft and without hair, the woman concerned will be a queen. If the thighs are flat and hairy, she will be poverty-stricken and a widow.
22-23. Waist. Circumference equal to the width of 24 fingers with well developed hips indicate, that the woman will be fortunate. A waist, which is flat, long, without flesh, caved in, or hairy, forebodes widowhood and misery.
24. Raised, fleshy and widespread hips in a woman are auspicious in effects. If they are contrary, they indicate inauspiciousness.
25-27. Sexual organ. Hidden clitoris, pink-coloured, curved, like the back of a tortoise, soft, hairy, shaped, like the leaf of a Pipal tree and smooth is highly auspicious. If shaped, like the feet of a deer, or opening of an oven with hard hair and with raised clitoris, it indicates evil. If the left side of the sexual organ of a woman is raised, she will beget more female children and, if the right side is raised, more boys. If the organ is shaped, like a conch, she will be barren.
28. Portion below the navel. A soft, spread out and slightly raised Vasti is auspicious. Hairy, veins, showing up and full of lines (folds, or wrinkles) indicates inauspiciousness.
29. A navel deep with right turns is productive of good effects. The navel raised, with left turns and with knots is inauspicious.
30-31. A stomach well spread indicates a well formed sexual organ and many sons. If the stomach of a woman resembles that of a frog, her son will become a king. If a woman has a raised stomach she will be childless. If the stomach is wrinkled, she will become an ascetic. If it has circular folds, she will become a maid-servant.
32. If the portion, covering the ribs, is even, well developed and soft, auspicious effects may be expected. It will be inauspicious, if it is raised, hairy and full of veins.
33. The chest of a woman, which is even and hairless is auspicious. Wide spread and hairy chest is inauspicious.
34-36. The breasts of a woman signify good luck, if they are of equal size, fleshy, round and firm, but close together. They are unlucky, if they are thick in front, are not close together and without flesh. Raised right breast indicates, that she will have sons. Raised left breast indicates, that she will have daughters. If the portion, surrounding the nipples, is round, good-looking and blackish, she will enjoy good luck. Pressed in and unusually small breasts indicate bad luck.
37. Shoulders. Even, well built up and without joints showing up are Rāśis of good luck. Raised, hairy and without flesh are unlucky.
38. The armpits, if soft, with thin hair, well developed and smooth are auspicious. Those, which are deep, without flesh, perspiring and with veins, showing up are inauspicious.
39-40. Arms, in which the bones do not show up and which are soft jointed, hairless without obvious veins, straight and round are auspicious. Those without flesh, hairy, small, with obvious veins and irregular in shape are inauspicious.
41. If the thumbs of the woman are shaped, like a lotus bud, they are auspicious. If they are without flesh and irregular in shape, they are inauspicious.
42-43. If the palms of the woman are pink-coloured, raised in the middle, with fingers close together (with no holes between them), soft and have very few lines, she enjoys happiness and all comforts. If the palms are full of lines, she will become a widow. If there are no lines, she will be poverty-stricken. If the veins show up in the palms, she will live on alms.
44. If the backs of the hands of a woman are well built, soft and hairless, she will enjoy auspicious effects. It will be otherwise, if the backs of the hands are with veins, showing up, deep and hairy.
45-47. Lines on the palm. A woman enjoys happiness and all comforts, if there is a clearly marked, pink-coloured, circular, smooth, full and deep line (perhaps line of life is meant). If there is mark of a fish, she will be very lucky. She will be wealthy with mark of Swastika. She will be a queen with mark of a lotus. She will be the mother of a king, if she has marks of conch, umbrella and tortoise.
48-50. The woman, who has lines, forming the shapes of a balance, elephant, bull, or horse, becomes the wife of a businessman. The woman, who has lines, forming the shape of a house, or Vajra is lucky and gives birth to a son, who becomes learned in Shastras. The woman, who has lines, forming the shapes of a chariot, a plough, or a yoke, becomes the wife of a farmer. She will become a queen, if she has lines, forming the shape of Chamar, Ankush, trident, sword, mace, Shakti, or trumpet.
51-52. If in the palm of a woman there is a line, which, starting from the root of the thumb goes up to the root of the little finger, she becomes a widow. If there are lines, forming the shape of a crow, a frog, a jackal, a wolf, a scorpion, a snake, a donkey, a camel and a cat, the woman concerned suffers misery.
53-54. If the fingers of a woman are tender with good-looking phalanges, tapering at the end and without hair, they are considered auspicious. If they are very small, without flesh, irregular, widely spaced, with hair and with more than usual phalanges, or without phalanges, they indicate misery.
55. If the nails of the fingers are pink-coloured, raised and shaped well at the top, they are auspicious. Depressed, dirty-looking, or yellow, or white-coloured nails, or nails with spots are inauspicious.
56. If the back of the woman is fleshy and well developed with flesh, it is auspicious. The back with hair, irregular in built and with veins showing up is inauspicious.
57-58. The neck of a woman with three lines (folds), with bones not obvious, round, well developed and tender is auspicious. A thick necked woman becomes a widow. An irregularly built neck indicates, that the woman concerned will become a maid-servant. Flat necked woman will be barren. A woman with a small neck is childless.
59. A straight, well developed, somewhat raised throat is auspicious. One without flesh, with veins obvious, with hair and irregular in built is inauspicious.
60. Pink-coloured, tender and firm chin is auspicious. A broad chin with hair and clefts is unlucky.
61. Raised, firm and round cheeks are auspitious. The ones, which are hard-skinned, depressed and without flesh are indicative of misfortune.
62. If the mouth of a woman is of normal size, firm, round, emitting fragrance, smooth and good-looking, it is indicative of good luck. If otherwise, it will be inauspicious.
63-65. If the lower lip of a woman is red, like a lotus, smooth, divided in the middle and good looking, she becomes a queen. If it be without flesh, coarse, long, dry and blackish, it is indicative of misery and widowhood. If the upper lip of a woman is pink-coloured, smooth and slightly raised in the middle, it is indicative of happiness and good fortune. If otherwise, it will be inauspicious.
66-67. A woman, whose teeth are smooth, milk white, 32 in number and whose upper and lower teeth, though equal in size, are slightly raised, will be lucky. If lower teeth are more in number, are yellow, or black-coloured, fierce looking, widely spaced and double, they are indicative of misfortune.
68-69. If the tongue of a woman is red and soft, she enjoys great happiness and comforts. Caved in the middle and spread out in front indicates misery. White tongue indicates death in water. Dark tongue indicates quarrelsome nature. Thick tongue denotes poverty. Long tongue denotes one, who is omnivorous. Long and broad tongue denotes lunacy.
70-71. Palate red, like lotus, soft and smooth - good luck, white - widowhood, yellow - ascetism, black - barrenness, dry - large family.
72. When a woman laughs, if her cheeks are raised and teeth are not visible, she will be lucky. If it is otherwise, she will not be lucky.
73-74. If the nose of a woman is evenly round and has small nostrils, it is auspicious. If the nose is thick in its front part and flat in the middle, it is inauspicious. If the tip of the nose is red, or shrunken, widowhood is indicated. Flat nose indicates engagement in a menial job. Too small, or too large nose denotes quarrelsome nature.
75-77. Black pupils with cow’s milk like white portion of the eye, large and broad, smooth, with black eyelashes are lucky Rashi Raised eyes show short life. Round eyes denote loose moral character. Honey-coloured eyes indicate good fortune and happiness. The eyes, like those of a pigeon, indicate wickedness. Eyes, like those of an elephant, indicate misery. If the left eye is blind, adulterous tendency will manifest. Blindness of the right eye indicates barrenness.
78. A woman with soft, black, compact eyelashes with thin hair is fortunate. Eyelashes thick, scattered and with tawny-coloured hair indicate misery.
79. If the eyebrows of a woman are round, shaped, like a bow, smooth, black, not joined and with soft hair, she is blessed with happiness and fame.
80. Ears of a woman long with a round turn indicate children and happiness. Small, unevenly shaped, very thin, with veins, showing up, cause her misery.
81-82. The forehead of a woman without veins, showing through, without hair, shaped, like a half-moon, even, with equal to three fingers are Rāśis of a fortunate woman, blessed with husband and children. Rāśi of Swastika on the forehead denotes a queen. Very long, highly raised and hairy forehead causes misery.
83. Head of a woman high and round, like that of an elephant, is indicative of happiness. A head, which is spread out, flat, big and uneven, indicates misery.
84-85. The hair of a woman are indicative of good fortune. If they are soft, black, long, thin and yellow, they indicate misfortune. But honey-coloured hair of a fair complexioned woman and black hair of a dark complexioned woman are also considered auspicious. Most of the characteristic features, described in this chapter, apply to men also.
Chapter 82. Effects of Moles, Marks, Signs etc. for Men and Women
1. Maharishi Parasara said. O Maitreya! Now I will describe to you the effects of moles, marks, spots and signs, found on the body of women and men.
2-3. A mole, spot, or figure, formed by hair on the left side of a woman and right side of a man is auspicious. If there is mole on the chest of a woman, she will be fortunate. A woman, who has a red mark, like a mole etc., on her right breast, begets many children and she is blessed with all kinds of enjoyments and comforts.
4. The woman, who has a red mark (mole) on her left breast, begets only one son.
5. The woman, who has a mole on her right breast, begets many daughters and sons.
6. There will be gain, or acquisition of a kingdom, if there, as is a red mole etc. on the forehead, or in the middle of (between) the eyebrows. The person will enjoy sweetish preparations, if there is such a mark on the cheeks.
7-10. The woman, who has a red mark (mole etc.) on her nose, becomes consort of a king. If the mark be blackish, the woman concerned becomes an adulteress, or widow. All the marks below the navel are auspicious for both men and women. If there be moles etc. on the ears, cheeks, or neck of a man, his first issue will be male and he will enjoy good fortune and happiness. The man, who has moles etc. in the thighs, suffers misery.
11. The woman, who has the sign of trident on her forehead, becomes a queen. Such a mark on the forehead of a man makes him a king.
12. A right-turned circular hair formation on heart, navel, hands, right part of the back and in the portion between sex organ and navel is auspicious. Left-turned formation is inauspicious.
13-14. Such a hair formation on the waist and private parts proves inauspicious. If such a formation be on the stomach, the woman concerned will become a widow. If it be in the center of the back she will become an adulteress. It will be inauspicious, if it be on the neck, forehead, or center of the head.
15. A man with indications of short life will get his longevity prolonged by marrying a woman with auspicious, or lucky marks/symbols.
Chapter 83. Effects of Curses in the Previous Birth
1-3. Maitreya said. O Venerable Sage! You have acquainted me with effects, experienced by men and women in a number of ways. According to Shastras, the soul of a person does not rest in peace after his death, if he is not blessed with a son. What sin does a person commit to remain without a son? And what are the remedial measures to be adopted by him to get a son? Kindly enlighten me about this.
4. Maharishi Parasara replied. I will now tell you, whatever Lord Shiva told Goddess Parvati in this respect.
5. Goddess Parvati said to Lord Shiva. O my Lord! What is the sin, which causes destruction of children amongst men. Please tell me, what are the Yogas for such an effect and what are the remedial measures to protect the children?
6. Lord Shiva replied: O Devi! You have asked a very relevant question. Now I will tell you the Yogas for loss of children and the requisite remedial measures.
7. A person will be without a son, if Guru, the Lord of Lagna and the Lord of the 5th are all devoid of strength.
8. The same will happen, if Rabi, Mangal, Rahu and Shani, endowed with strength, be in the 5th and the significator for children, namely Guru and Lord of the 5th etc. be bereft of strength.
9-16. There will be no male issue, due to the curse of a serpent, if at birth Rahu is in the 5th, aspected by Mangal; the Lord of 5th is associated with Rahu and Chandra is in the 5th and is aspected by Shani; the significator for children (Guru) is associated with Rahu, the Lord of the 5th is devoid of strength and the Lord of Lagna is with Mangal; the significator for children is associated with Mangal, Lagna is occupied by Rahu and the Lord of the 5th is in 6th, 8th, or 12th; Budh, as Lord of the 5th, being in the Natasha of Mangal, is associated with Mangal and Lagna is occupied by Rahu and Glinka; the 5th is Mesh, or Vrischik and the Lord of the 5th is associated with Rahu, or Budh; the 5th is occupied by Rabi, Shani, Mangal, Rahu, Budh and Guru and the Lords of the 5th and Lagna are devoid of strength; the Lord of Lagna, or Guru is associated with Rahu and the Lord of the 5th is in conjunction with Mangal.
17-19. Remedial measures should be adopted to obtain protection from the evil effects of the above Yogas. These are getting an idol of Naga (serpent) Raja, made in gold and, after worshipping it in accordance with prescribed procedure, giving in charity a cow, some land, sesame seeds and gold etc. By adopting these measures the Lord of Serpents will be gratified and by his beneficence the person concerned will be blessed with a son and the lineage of his family will be prolonged.
20-30. There will be no male issue, as a result of the curse of the father in the previous birth, if at birth of the native Rabi in his debilitation Rāśi and in the Navams of Shani is hemmed in between malefics in the 5th Bhava; Rabi, as Lord of the 5th, posited in a Trikon with a malefic, is hemmed in between malefics and is also aspected by a malefic; Guru occupies the Rāśi of Rabi, the Lord of the 5th is with Rabi and Lagna and the 5th are occupied by malefics; Lord of Lagna, devoid of strength, is in the 5th and the Lord of the 5th is combust and Lagna and the 5th are occupied by malefics; there is exchange of Bhavas between Lords of the 5th and the 10th and Lagna and the 5th are occupied by malefics; Mangal, as the Lord of the 10th, is associated with the Lord of the 5th and Lagna, the 5th and the 10th are occupied by malefics; Lord of the 10th is in the 6th, 8th, or 12th, Guru is in a malefic Rāśi and the Lord of Lagna and the 5th are associated with malefics; Rabi, Mangal and Shani are in Lagna and the 5th and Rahu and Guru are in the 8th and the 12th; Rabi is in the 8th, Shani in the 5th, the Lord of the 5th is associated with Rahu and Lagna is occupied by a malefic; Lord of 12th is in Lagna, Lord of 8th in 5th and Lord of 10th in 8th; Lord of 6th is in 5th, Lord of 10th in 6th and Guru is associated with Rahu.
31-33. To get deliverance form the curse of the father the remedial measures are performance of Shraddha at Gaya; to feed ten thousand, one thousand, or 100 Brahmins, as one can afford; Kanyadana (to perform the marriage of a girl); giving a cow in charity. By observing these remedial measures, the person concerned becomes free from the curse and the family lineage is prolonged by the birth of sons, grandsons etc.
Note. In this chapter, where the words ‘childlessness’ and ‘issue-lessness’ are used, they should be interpreted to mean want of male issue, because it is the male issue, who by performing the last rites of his father and mother ensures eternal peace to their souls.
34-50. A person will be without a male issue, as a result of curse of the mother, if at birth Chandra, as Lord of the 5th is in her debilitation Rāśi, or is hemmed in between malefics and 4th and 5th are occupied by malefics; Shani is in 11th, 4th is occupied by malefics and Chandra is posited in the 5th in her debilitation Rāśi; Lord of 5th is in 6th, 8th, or 12th, Lord of Lagna in his debilitation Rāśi and Chandra is associated with malefics; Lord of 5th is in 8th, 6th, or 12th, Chandra in a malefic Navams and there are malefics in Lagna and in 5th; Lord of 5th and Chandra, associated with Shani, Rahu and Mangal, are in 5th, or 9th; Mangal, as Lord of 4th is associated with Shani and Rahu and 5th and Lagna are occupied by Rabi and Chandra, respectively; Lords of Lagna and 5th are in 6th, Lord of 4th in 8th and Lagna is occupied by Lord of 8th and 10th; Lagna is occupied by the Lords of 6th and 8th, Lord of 4th is in 12th and Chandra and Guru, associated with malefics, are in the 5th; Lagna is hemmed in between malefics, waning Chandra is in 7th and 4th and 5th are occupied by Rahu and Shani, respectively; there is exchange of Bhavas between Lords of 5th and 8th and the Lord of 4th and Chandra are in 6th, 8th, or 12th; Karkat Lagna is occupied by Mangal and Rahu and Chandra and Shani are in 5th; Mangal, Rahu, Rabi and Shani are in Lagna, 5th, 8th and 12th, respectively, and the Lords of Lagna and 4th are in 6th, 8th, or 12th; Mangal, Rahu and Guru are in 8th and Shani and Chandra are in 5th. For release from this curse and to beget a male issue the person concerned should take bath in the sea with bridge of rocks between India and Sri Lanka, recite one Lakh Gayatri Mantras, give in charity things, connected with evil Grahas, feed Brahmins and go round a Pipal tree 1008 times. By performing these remedial measures, he will not only beget a son, the lineage of family will also be prolonged.
51-61. A person will be without a male issue, as result of the curse of the brother, if at birth Lord of 3rd with Rahu and Mangal is in 5th and Lords of Lagna and 5th are in 8th; Lagna and 5th are occupied by Mangal and Shani, respectively, the Lord of 3rd is in 9th and Mangal, the significator for brothers, is in 8th; Guru in his debilitation Rāśi is in 3rd, Shani in 5th and Chandra and Mangal are in 8th; Lord of Lagna is in 12th, Mangal in 5th and Lord of 5th, associated with a malefic, in 8th; Lagna and the 5th are hemmed in between malefics and the Lord of Lagna and 5th are in 6th, 8th, or 12th; the 3rd is occupied by the Lord of 10th along with a malefic and a benefic is with Mangal in 5th; the 5th in a Rāśi of Budh is occupied by Shani and Rahu and Budh and Mangal are in 12th; the 3rd is occupied by the Lord of Lagna, the Lord of 3rd occupies the 5th and Lagna, 3rd and 5th are with malefics; Lord of 3rd is in 8th and Guru is associated with Shani in 5th; Lord of 8th is in 5th along with the Lord of 3rd and Mangal and Shani are in 8th.
62-64. The person concerned will, without doubt, get release from the curse, will be blessed with a son and the prolongation of his family lineage will be ensured, if the following remedial measures are adopted. He should observe the Chandrayana fast after listening to Haribansa Puran. He should plant a sapling of Pipal in front of Shaligram on the banks of the Kaveri river, or on the Ganga, or Mahanadi and offer prayers to it. He should give 10 cows in charity through his wife. He should give in charity land with mango trees, planted on it.
65-68. A person will be without a male issue, as a result of the curse of the maternal uncle, if at birth the 5th is occupied by Budh, Guru, Mangal and Rahu and Shani is in Lagna; the 5th is occupied by the Lords of Lagna and of 5th along with Shani, Mangal and Budh; Lagna is occupied by a combust Lord of 6th, Shani is in 7th and Lord of Lagna is associated with Budh; Lords of Lagna and 4th are in Lagna and Chandra, Budh and Mangal are in 5th.
69-70. To get release from the curse and for being blessed with a son and for ensuring the prolongation of the lineage of the family the following remedial measures are to be adopted. Installation of an idol of Lord Vishnu. Construction of a deep, or ordinary well, dam, or reservoir, or all of them.
71-78. If a person, mad with power and wealth, insults a Brahmin, he remains without a male issue in the next birth. A person will be without a male issue, as a result of the curse of a Brahmin, if at birth Rahu is in Guru’s Rāśi and Guru in 5th; Lord of 9th is in 5th and Lord of 5th in 8th along with Guru, Mangal and Rahu; Lord of 9th is in his debilitation Rāśi and Lord of 12th, associated with Rahu, is in 5th; Guru is in his debilitation Rāśi, Rahu in Lagna, or 5th and Lord of 5th in 6th, 8th, or 12th; Lord of 5th and Guru, associated with malefics, are in 8th, or the Lord of 5th, associated with Rabi and Chandra, is in 8th; Guru, being in the Navams of Shani, is associated with Shani and Mangal and the Lord of 5th is in 12th; Guru is associated with Shani in Lagna and Rahu is in 9th, or Rahu is with Guru in 12th. These are Yogas, which reveal the curse of Brahmin in the previous birth.
79-81. To obtain relief from the evil effects of the above Yogas the remedial measures are to observe Chandraayana fast and to do penance three times and to give in charity a cow and five gems with gold, after feeding Brahmins, according to one’s means and giving them presents in cash. Then the person will be released from the curse and will be endowed with happiness.
82-92. A person does not beget a male issue, as a result of the curse of the wife, if at birth Lord of Lagna is in 5th, Shani in the Navams of Lord of 7th and Lord of 5th in 8th; Lord of 7th is in 8th, Lord of 12th in 5th and Guru is associated with a malefic; Sukra is in 5th, Lord of 7th in 8th and 5th is occupied by a malefic; the 2nd and 5th are occupied by a malefic and Lord of 7th is in 8th; Sukra is in 9th, Lord of 7th in 8th and Lagna and 5th are occupied by malefics; Sukra is Lord of 9th, Lord of 5th is in an inimical Rāśi and Lord of Lagna and 7th and Guru are in 6th, 8th, or 12th; the 5th is Vrishabh, or Tula, occupied by Rabi and Chandra and 12th, Lagna and 2nd are occupied by malefics; Shani and Sukra are in 7th, Lord of 8th is in 5th and Lagna is occupied by Rabi and Rahu; Mangal occupies 2nd, Guru is in 12th and Sukra and Rahu are in 5th; Lords of 2nd and 7th are in 8th, Mangal and Shani occupy 5th and Lagna, respectively, and Guru is associated with a malefic; Rahu is in Lagna, Shani in 5th, Mangal in 9th and Lords of 5th and 7th are in 8th.
93-94. The person concerned gets release from the curse and is blessed with a son, if he performs the marriage of an unmarried girl, or, if such a girl is not available, a gold idol of the Lakshmi-Narayana, fertile cow, a bed, ornaments and garments to a Brahmin couple.
Notes. According to our view, ‘Kanyadana’ does not mean giving a girl in charity, but helping in the performance of the marriage of an unmarried girl, not his own daughter.
95-105. If the person, whose duty is to do so, does not perform Shraddha of his father, or mother in his previous birth, the departed soul is formed into an evil spirit and he is deprived of a male issue in the next birth. This is revealed by the following Yogas at birth. Shani and Rabi in 5th, waning Chandra in 7th and Rahu and Guru in 12th; Shani, as Lord of 5th in 8th, Mangal in Lagna and Guru in 8th; Malefics are in Lagna, Rabi in 12th, Mangal, Shani and Budh are in 5th and the Lord of 5th is in 8th; Rahu is in Lagna, Shani in 5th and Guru in 8th; Sukra, Guru and Rahu are in Lagna, associated with Chandra and Shani and the Lord of Lagna are in 8th; Lord of 5th and Guru are in their debilitation Rāśis, aspected by debilitated Grahas; Shani is in Lagna, Rahu in 5th, Rabi in 8th and Mangal in 12th; Lord of 7th is in 6th, 8th, or 12th, Chandra is in 5th, Shani and Glinka are in Lagna; Lord of 8th along with Shani and Sukra is in 5th and Guru is in his debilitation Rāśi.
106-108. The person concerned gets release from the curse and is blessed with a son, if he undertakes the following remedial measures. Performance of a Pinda Dana, Rudra Abhisheka, giving in charity a gold idol of Brahma, a cow, a vessel, made of silver and a Neelamani, feeding Brahmins and giving them presents in cash.
109-111. If a person is deprived of a male issue, as a result of malevolence of Grahas at birth, he will be blessed with a son, if he undertakes the following remedial measures. Worshipping Lord Shiva, if the harm is, as a result of the malevolence of Budh and Sukra; reciting of Santan Gopal Mantra, wearing and worshipping appropriate Yantra and taking suitable medicines, if the childlessness is a result of the malevolence of Guru and Chandra; Kanya Dana, if the childlessness is due to malevolence of Rahu; worshipping of Lord Vishnu, if it is due to malevolence of Rabi; Rudriya Japa, if it is due to the malevolence of Mangal and Shani. Listening with devotion to Haribansh Puran removes all kinds of blemishes and blesses the person concerned with a son.
Chapter 84. Remedial Measures from the Malevolence of Grahas
1. Maitreya said. O Venerable Sage! Please describe for the good of mankind the remedial measures for appeasement of the malevolent Grahas.
2. The Sage replied. I have already described the names and characteristic features and qualities of the Grahas. Joys and sorrows of all the creatures in the world are dependent on these Grahas. Therefore persons desirous of peace, wealth and prosperity, rainfall, good health and longevity should worship the Grahas (by prayers, recitation of Mantras, charity etc.).
3-5. For the purpose of worshipping them the idols of Rabi, Chandra, Mangal, Budh, Guru, Sukra, Shani, Rahu and Ketu should be made of copper, Sphatika (rock crystal), red sandal wood, gold (both Budh and Guru), silver, iron, glass and bell metal, respectively. Alternatively the sketches of all the above Grahas should be drawn in the colours, belonging to them, on a piece of cloth by sandal etc. and they should be placed in their own directions.
6. Contemplate of Rabi well adorned with two arms, seated on a lotus, with a lotus flower in one hand, red-coloured, like lotus and aboard a chariot of seven horses.
7. Contemplate of Chandra white-coloured, dressed in white robes, with two arms, carrying a mace in one hand and a Vara in the other, adorned with white-coloured ornaments and aboard a chariot of ten horses.
8. Contemplate of Mangal with a red necklace, dressed in red-coloured robes, with four arms, carrying Shakti, Shoola, Gada (mace) and Vara and mounted on a lamb.
9. Contemplate of Budh with a yellow-coloured garland, dressed in yellow robes, with four arms, carrying a sword, a shield, a mace and Vara, mounted on a lion.
10. Contemplate of Guru, as yellow complexion and Sukra of fair complexion, both with four arms, carrying a Danda, Akshasutra, Kamandal and Vara.
11. O Maitreya! Contemplate of Shani with the lustre, like that of Indraneela, with four arms, carrying Shoola, bow, arrow and Vara, mounted on a donkey.
12. Contemplate of Rahu with a hideous face, with four arms, carrying a sword, a shield, a Shoola and a Vara, blue-coloured and mounted on a lion.
13. There are many Ketus. All of them are of smoky colour, with two arms, carrying a mace and a Vara, with a hideous face and mounted on a donkey.
14. All the idols should be so made, that they are 108 fingers tall by one’s own fingers.
Notes. Such a measurement is taken from the middle finger.
15-16. Dedicate with devotion to the Graha concerned the flowers and garments of the colour, belonging to him, sandal, Deep, Guggul etc., his metal and the grains, dear to him and distribute all these things to Brahmins to appease the Graha.
17-20. The Mantras of all the Grahas and the prescribed number of their recitation are given below. The recitation of Mantras should be done after worshipping the Grahas, as indicated in verses 15-16. Graha Mantra prescribed number: Rabi 7000, Chandra 11000, Mangal 11000, Budh 9000, Guru 19000, Sukra 16000, Shani 23000, Rahu 18000, Ketu 17000.
21-22. Hyavan should be performed with Aakh, Palash, Khair, Chirchiri, Pipal, Goolar, Shami wood pieces, Durva and Kush, for Rabi, Chandra, Mangal, Budh, Guru, Sukra, Shani, Rahu and Ketu, respectively, mixed with honey, Ghee, curd, or milk. The number of offerings to the sacred fire is 108, or 28.
23-24. To appease Rabi and the other eight Grahas Brahmins should be fed with (cream) of rice cooked with Jaggery, rice cooked in milk, Havishya, paddy cooked in milk, curd and rice, rice with Ghee, rice cooked with powder of sesame seeds, rice cooked with meat, rice cooked with cereals, respectively.
25. To appease Rabi and other Grahas the things to be given in charity are cow with calf, conch, bullock, gold, robes, horse, black cow, weapons made of iron and goat, respectively.
26-27. The Graha, who is the cause of adverse effects to a person at any time, should be handled by worship and appeasing (of the benevolent ones), because Brahma has blessed the Grahas with the boon “Do to the persons, who worship you”. And the development and progress and downfall of the people and the creation and destruction of the universe are all under the administration and authority of the Grahas. Therefore they are most venerable.
Thus Ends Brihat Parashara Hora-Shastram
By The Great Sage Maharshi Parashara
Part- 17 (Chapter—81--85 )