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- A Reading List in Vedic Astrology
These signs are apart. Thus every fourth sign reckoned from Aries is movable, every fourth reckoned from Taurus is fixed and every fourth reckoned from Gemini is Dual in nature.
This similarity of every fourth is called the Quadruplicity of the sign. The movable signs have excessive energy and are capable of easy movement showing the predominance of Rajas Guna. The fixed signs have low energy and have an inability to move thereby showing a predominance of Tamas Guna.
The Dual signs are a balance between the excessive mobility of the movable signs and the immobility of the fixed signs thereby showing a predominance of Satwa Guna. Guna is the inner attribute of the sign and this inner nature of the sign manifests external in different ways, mobility being one of them. This difference is due to the fact that Vedic Astrology takes into account the astronomical fact of the precession of the solar system around another point called a "Nabhi" or Navel whereby the system precesses like going back at the rate of about This precession results in a mathematical correction called Ayanamsa.
The dates assigned to the signs of the zodiac are based on the solar ingress i. Depending on the value of Ayanamsa used, this date can vary by a few days and different "astrologers" assign slightly different dates based on their belief on the date of conjunction of zero point of the precession and Aries called beginning of Kali Yuga and the rate of the precession.
The Government set up a committee called the Calendar reforms committee to correct the anomaly between the beliefs of different Vedic calendars. The date at which the Sun enters a sign is called the Sankranti. Thus, we have 12 Sankranti's based on the date of the Sun's entry into each of the 12 signs from Aries to Pisces.
Good Vedic Astrologers will date events from the days calculated from Sankranti and also the Tithi. The Vedic Sun signs have a profound influence on the desires of the soul, which is the real individual and if charts are matched on the basis of the Sun signs in addition to the Moon, then real compatibility can be ascertained.
Thus, in a way, people having the same Sun signs as given below can be called "soul mates". Tithi is the Vedic date of the Lunar calendar and is a measure of the distance between the Sun and the Moon starting from Pratipada when they conjoin to Poornima when they oppose at degrees. Each Tithi is an angle of 12 degrees. This angle is mathematically represented as the manifestation of Jala tattva in our consciousness.
Each sign is assigned one of the four principle elements of Agni loosely called Fire , Vayu loosely called Air , Prithvi loosely called Earth , and Jala loosely called Water.
However the fifth, Akash Tatwa loosely called Sky pervades all the signs and represents Vishnu Who pervades everything although not visible to mortal eyes. Aditya is the name of the Sun God as bom from Aditi [the mother of the Gods or Deva's Deva is derived from Diva, meaning the giver of light or enlightenment ].
There are 12 Aditya's or Sun Gods for each of the 12 months of Solar transit through the 12 signs. For example, the solar ingress into Aries resulting in the start of the Aries Month in western astrology is March However, the Ayanamsa at present AD is about 23 degrees and adding 23 days to March 21 we get April 14 as the date for Solar ingress into Aries in the Vedic Calendar.
What is Hora Shastra? Definition The word hora means a unit of time equivalent to an hour and in all likelihood has been the root of the same word. This takes into account not only the time frames but also the quality of time like the day is dominated or ruled by the Sun and the night by the Moon. Thus, the word HORA broadly describes the quantity and quality of time.
Maharishi Parasara Maharishi Parasara was the first to use this term in his monumental classic "Brihat Parasara Hora Shastra" BPHS showing that this scientific basis of Astrology was at different stages of development and that the rules and principles had not been fully revealed. Going further back, we find the host of Brighu's with their Nadi's as well as the other Nadi works like those of Maharishi Agastya where the quality ranges from a good database of horoscopes and life events to revealation of some principles of transits and other methods of timing of events.
Going even further back in time we arrive at the most rudimentary form of astrology in the Manu Smriti where equivalents of planetary motions and the lives of creatures have been drawn. However, the time was not ripe for the complete revelation and this happened gradually till the time for the appearance of Sri Krishna drew near and then Maharishi Parasara, the father of Maharishi VedaVyasa compiled the BPHS.
The BPHS in its present form seems to be very disjointed with every new version coming out with a few more chapters and additions showing that somewhere down the line, the oral tradition was broken and that the entire BPHS was hidden or lost to our civilization. Vedavyasa was the contemporary of Sri Krishna and hence, his disciple Jaimini was born or lived in the beginning of Kali Yuga.
Realizing the falling standards of the quality of time with the advent of Kali Yuga Jaimini must have decided to couch the secret passages that were to be transmitted by the oral tradition into very short stanza's easier to remember composed of a few words each and yet, pregnant with meaning.
We may conclude that BPHS is the high watermark of Vedic Astrology and the begining of the tradition of the scientific study of astrology.
Unless there is a harmonic balance between the two, the truth will continue to delude us. We must realize that the complete revelation of this knowledge is dependent on the quality of time and that we must approach this subject with pure minds and sincerity in our search for this truth.
Sri Achyuta dasa was his disciple given the task of reviving the jyotish tradition. Jyotish being a Vedanga limb or specifically, the eyes of the Veda Sri Chaitanya Mahaprabhu left this to one of his disciples while pursuing the goal of revealing the truth of the Veda's and Vedanta itself.
There are various interpretations of these wonderful works of Sri Achyuta Dasa. Thus Jyotish is a very important shastra as it provides the much needed "eyes" for any human being to progress towards his goals Narayana. This is the third eye of the mystics wherein spiritual knowledge and the future is revealed. Opening the third eye for Jyotish This opening of the eyes is symbolically done by the transmission of the mantra from the Guru Teacher to the Sishya Student in the tradition of passing of the knowledge.
This ability also implies sight of the happenings of the past, present and the future. In the Mahabharat we have the two cases of Sanjaya and Arjuna getting this divine sight from the blessings of Maharishi Vedavyasa and Sri Krishna respectively.
Thus, by worshipping Maharishi Vedavyasa and Sri Krishna in the form of Jagannatha as revealed by Sri Chaitanya Mahaprabhu our third eye can be activated.
There are various mantra for this purpose and two Bijakshara mantra are given here as an example.
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While the mantra for VedaVyasa needs to be checked for suitability, Krishna Mantra's are the only exceptions where no suitability check need be done. It maybe noted that this is the only exception in the books of Mantra Shastra. A diagram of this vast scope is li nk ed here. Foundation of Vedic Astrology - The Philosophy A journey of a thousand miles must begin with a single step.
Parasara[l] teaches that the entire manifested[2] Universe is but one-eighth portion of the body of Narayana[3]. The size of the unmanifested Narayana is infinite and just like dividing infinity by any number the quotient is still infinity, so also the size of the manifested potion of Narayana is infinite[4].
Essentially, the absolute Narayana is Nirguna[5] but as a part of His pleasure[6], does attain the three Guna[7] due to Yoga union with the three kinds of Shakti[8]. These parts cannot really be differentiated from the whole as the pure nectar pervades them and the names used here are merely to aid understanding.
These three parts are full of nectar and are imperceptible. The fourth part of Narayana is Vasudeva. This quarter is further divided into two parts - one part that is perceptible with three Shakti i. Srila Prabhupada[14] opines that many such universes come out of the pores of the skin of Karanodakasayi-Vishnu.
This is the first expansion first Pada of Vishnu of the three Pada[15] steps in which the Lord manifests. The three-fold division continues into the next level due to the expansion of this perceptible part of Vasudeva with the motive of entering into each universe. Vasudeva takes the fonn of Garbhodakasayi Vishnu lying within the half of the universe, which is full with the water of His perspiration from the pangs of multiple births.
This is conceived as the stem of the lotus akin to the umbilical chord growing out of the navel of Garbhodakasayi Vishnu as Aniruddha. The stem has a thousand petal lotus as its apex like the Sahasrara Chakra - thousand petal Chakra in the cranium on which resided Brahma.
The stem has been equated to the three Loka planes of existence or to fourteen Loka depending on the context. Such brilliant imagery helps to clear many a misconception. For example there is this never ending debate about the correct time of birth - as to a whether it is the Garbha pravesha or coming out of the uterus, b Nadi sodhana - cutting of the umbilicus or c Prathama rodana - first cry?
If we were to accept this imagery of Brahma on the umbilicus of Garbhodakasayi Vishnu as symbolizing birth, then it is time of cutting of the umbilical chord, which is the correct birth moment. In fact, Ahamkara itself has been created from the Rajas of Pradyumna and in turn its creations will also exhibit such traits as associating for the purpose of creating active elements and bodies that are principally Rajasik.
Thus all creatures and living bodies are created from Ahamkara. Thus evolved the concept of Kaala Purusha personification of time as an aspect of God and the Bha- Chakra zodiac as the celestial clock that not only represents the Kaala Purusha but also indicates the quality of time.
By a similar process, the Jeevatma or the individual personal soul also enters the body and shares a berth next to the Param Atma in the heart. The potency of this spark of Vishnu is called Paramatma-amsa whereas the potency of his or her own individual soul is called Jeeva-amsa. This teaching is grossly different from the fundamental atheism of the Sankhya Shastra given in the Sankhya Karika of Isvarakrishna attributed to Kapila.
Kapila Muni the legendary founder of this system of philosophy[19] gave this knowledge to His mother Devahuti and is different from Kapila Muni as indicated in the Bhagavatam.
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Garbhodakasayi Vishnu The expansion of Vasudeva is based on twenty-five principles Tatwa. The first principle is [1] the Purusha or Vasudeva the principal evolver Who glances at [2]Prakriti Shakti - personified as Mother Nature while lying on the Karana Sagar causal ocean.
At the first level, the exhalation of Karanodakasayi Vishnu produces innumerable universes that start as a seed and expand as they float above the causal ocean. From intelligence is produced [4]Ahamkara Self consciousness. Ahamkara interacts with Neela Shakti in the mode of Tamas to produce the Tanmatra five forms of material existence in the particle form.
The Tanmatra or particle fonns of physical existence are [5] Akash - Vacuum or ether depending on context, [6] Vayu - Gas, [7] Jala - liquid, [8] Prithvi - Solid, and [9] Agni - Energy. The five forms of gross physical matter called Maha Bhoota was created from these molecular forms.
These are also named as the molecular forms as they are not different from their constituent molecules as [10] Akash - Vacuum or ether, [11] Vayu - Gas, [12] Jala - liquid, [13] Prithvi - Solid, and [14] Agni - Energy. Ahamkara interacts with Bhu Shakti in the mode of Rajas to produce the five sense organs called Gyanendriya - [15] hearing, [16] touch, [17] sight, [18] taste and, [19] smell and the five organs of action called Karmendriya - [20] speech, [21] grasping, [22] walking, [23] procreation and, [24] evacuation.
The final product of Ahamkara is the Mana Mind that interacts with the various Gyanendriya and Kannendriya and is influenced by the Tanmatra and Maha Bhoota i.
Narayana, the Supreme Lord has two types of energies. These are the superior Spiritual energy and the other is the inferior material energy that manifests. The spiritual energy is further classified as internal and marginal. These are called Antaranga Shakti internal spiritual energy , Tathastha Shakti marginal spiritual energy and Bahiranga Shakti external material energy.
Just as light loses its intensity as it goes further from the lamp bulb source , so also the Antaranga Shakti is viewed as the concentrated effulgence existing within the Lord and is called Para Shakti as it exists only at the Para level. Tathastha Shakti is like the light just outside the lamp glass cage of the bulb and is also spiritual in the sense that it does not serve the purpose of making objects visible.
The light which is outside the bulb helps us to see objects by reflecting from their surface and in a similar manner the Bahiranga Shakti is the original effulgence, field or potency that is involved in the process of creation.
The Antaranga Shakti internal spiritual energy has three attributes. One is called Hladini Shakti and is like Neela Shakti or the pleasure potency and this internal quarter of the Supreme Lord is akin to Sadashiva. The other attribute is called Sandhini Shakti which is like Sri Shakti or the existential potency and this quarter portion of the Supreme lord is Maha Vishnu.
The third attribute of the spiritual energy is called Samvit Shakti and is like Bhu Shakti or cognitive potency and this quarter of the Supreme Lord is Param Brahma. Refer Figure-1 where these are schematically shown as the three complete quarters in the imperceptible portion.
The Padma Purana refers to these as the Tri-Pada -Vibhuti three quarters and provides elaborate details. It adds that the material manifestation is in the Eka-Pada-Vibhuti one quarter. The Tathastha Shakti is present in the fourth quarter as the margin or meeting point between the internal Antaranga Shakti and the external Bahiranga Shakti.
As mentioned above, this is also spiritual energy and is viewed by Parasara as having two attributes - Sri Shakti and Bhu Shakti. Narayana in His interaction with the Tathastha Shakti is known as Vasudeva and is represented as a half of the fourth quarter in the schematic diagram Figure This portion is also imperceptible.
Vasudeva in His multiple expansions as Kshirodakasayi Vishnu is the Paramatma Universal soul or Macrocosmic expansion. This is viewed as the pure white light as indicated by the descriptive term Kshirodakasayi[21], The other Yoga of Vasudeva is with Bhu Shakti and this multiple expansion is called the Jeevatma Individual spirit soul or Microcosmic expansion.
Just as the diffracted light colors are like the original white light in every possible sense except the breadth of their spectrum, so also the Jeevatma have the potency of the Paramatma but are different in their individual potency. Having moved away from the surface of the water these tiny water particles acquire various forms in various substances and being to believe in their independent existence in these substances as being different from the water reservoir from where they originated.
In a similar manner the Jeevatma dwelling in the material substances begin to believe in their independent existence as different from the Paramatma. The closest contact that any being has with God is the juxtaposition of the Jeevatma and the Paramatma in the heart lotus. The external Bahiranga Shakti is present in the other half of the fourth quarter and has Yoga with Vasudeva as Sri, Bhu and Neela Shakti for the process of creation.
This shall be discussed in a separate volume under Vimsamsa. The word is derived from the root Divu that has ten meanings[22] for a better understanding, refer to the glossary - 1.
Krida - sporting 2. Vijigisha - conquest 3.
Dyuti - intellectual inspiration or brilliancy 5. Moda - pleasure 7. Mada - exhilaration, intoxication 8. Kanti - splendor Gati - direction, movement These words define the purpose of a Deva. Jaimini defines Deva or Devata as indicated by the Devata Karaka[23] planet. Thus Deva or Devata is the Guru and guides or illuminates certain inherent abilities that will develop in this life or the spiritual path or that which leads to fulfillment of desires etc.
Nirukta[24] defines Deva as that which a confers benefits Danada b illumines Deepanad or c is the source of such knowledge or illumination Dyutanad.
Thus, translating deva as God is conceptually incorrect. This view is further confirmed without an iota of doubt in the Aitereya Brahmana[25] as well as the Sathapatha Brahmana[26].
Katame te trayastrimshat iti ashtou vasavah; ekadasa Rudra, dwadasa-Adityah ta ekatrimshat; Indraschaiva Prajapatischa trayatrimshaviti.
We speak of the thirty three Deva of which eight Vasu, eleven Rudra and twelve Aditya add up to thirty one. Indra and Prajapati included bring their number to thirty three. Agnischa prithivi cha vayusch-antarikshamchaadityascha dyouscha chandramascha nakshatrani chaite Vasava aeteshu hidam sarve vasu hitam aete hidam sarve vasayante taddyudidam sarve vasayante tasmad Vasava iti.
Prima facie this may seem a bit contradictory as Aditya has also been mentioned separately but here it refers to the Sun, Chandra refers to the Moon, Nakshetra are the lunar mansions or the constellations and the remaining five represent the states of material existence. These eight form the primary source of enlightenment about the self. They represent the basic variables that define every creation and its original source of illumination in the ten methods defined earlier as the purpose of the deva.
Apa - Jala Tatwa or liquid 2. Dhara - Prithvi Tatwa or solid 3. Anila - Vayu Tatwa or Gas 4. Anala - Agni Tatwa or Energy 5. Dhruva - the pole star representing 1. Akash Tatwa - the sky or Vacuum and 2. Soma - The Moon 7. Pratyusha - the recurring dawn representing 1. The Sun - as causing the night and day i. Lagna - The ascendant or the point in the eastern horizon as representing the self and is equated to the dawn.
This list is the first principle of Jyotish where the bodies that create all beings as well as guide them through various activities are defined. Birth implies creation and this is the Satvic principle of sustenance of the born or created being. Dasheme purushe praanaa atmaikadashah te yadasmat martyaacchreeradtkramanti atha rodanti tad yad rodayanti tasmad Rudra iti.
Thus, their nature is akin to Marat or storm god and in a sense like Vayu the air element. The eleventh Rudra is Maheswara and is responsible for the Atma soul.
These eleven Rudra including Maheswara are responsible for the destruction of everything that has been created and form the second principle of Jyotish.
Rahu has the responsibility of destroying the Luminaries and the signs Dwadasa Aditya. The Rudra can be viewed as the binding forces in any created being, both living and non-living. They symbolize the strength of God and are also the strength of the created being as their going away results in the weakness of the body and it is destroyed.
Dwadasamasah samvatsarasya Aeta Adityah aete hidam sarvamadadaanayanti taddwididam sarvamadadaana yanti tasmaditya iti. Dwadasa means twelve and Masa means the month - thus the Dwadasa twelve Aditya are the twelve months represented by the twelve signs in the zodiac.
The month is variously defined in Jyotish and this specific reference indicates the motion of the during the period between two consecutive conjunctions with the Moon. This is the synodic month and is about Since the average geo-centric motion of the Sun during 30 days is 30 degrees, this defines the Saura Masa solar month which is the third principle of Jyotish.
The solar month and solar year are the foundation of Vedic astrology and that further sub-divisions of time are to be determined based on solar motion. Often astrologers are bogged down with misconceptions about using the solar or lunar year or even other variously defined time periods.
They are called Aditya as they are the distributors of food and all materials required for creation and sustenance Dana as well as inspiration, exhilaration, intoxication, sexual vitality and vigor Mada. The Aditya are the givers and everything comes from them.
Thus, the twelve signs represent all the material forms of creation. Katama Indrah katamah prjapatiriti.
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Katama eko deva iti sa Brahma tyadityachakshate. Stanayitnu means thunder or lightening and refers to the electrical impulses that are used by the brain to control the senses.
Thus Indra is the demigod controlling the senses and the working of the brain as well as the intelligence of all creation. Yagyam is the worship or praise for Prajapati the progenitor. Indra is seated on the throne of the zodiac indicated by the point in the mid-heaven.
This is the area of the tenth house counted from the Lagna or ascendant sign. The zodiac at any point of time, is divided into two halves by the line of the horizon.
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Since the earth rotates from the west to the east, the planets and other stars seem to move in the opposite direction from any stationary point of observation on the earth.
The Sun rises in the east in the morning, ascends to mid-heaven middle of the sky by mid-day and then starts descending till it sets in the western horizon. Lagna is the point in the eastern horizon that is just about to ascend or rise into the heavens signified by the visible half of the zodiac and is akin to sunrise.
This is called the ascendant. Similarly the point in the western horizon which is just about to descend or go under the horizon is called the descendant. The zodiac is divided into two halves called the Drusya visible and Adrusya invisible by the line of the horizon with the sky in the visible half and the portion below the horizon in the invisible half.
The Drusya Rasi or zodiac signs complete or portions in the visible half are the heavens called loka whereas the Adrusya Rasi or zodiac signs complete or portions in the invisible portion or below the horizon are called hell or Tala.
There are two postulates based on 1 material or physical existence and 2 spiritual existence to describe these heavens and hell. The three material worlds The physical universe can be classified into three parts called Bhu loka earth , Bhuva loka firmament or the solar system which contains the nava graha and Swarga loka Sky containing the fixed stars which is the residence of the demi-gods.
The geocentric zodiac Bhu loka as its center limited to the Bhuva loka is called the Vishnu chakra Tropical zodiac where the weather and other phenomena of the atmosphere and beyond are experienced. The geocentric zodiac based on the fixed stars in the sky is called the Narayana chakra Sidereal zodiac.
These tenns find specific mention in the Vishnu purana. The Fourteen spiritual worlds Thus, there are seven heavens and seven hell. The heavens called loka[28] are in seven parts: This is the seat of the creator and He is praised by all His creation.
It shows fame as a consequence of the praise and health and vigor. The seven hell are the seven signs in the invisible portion of the zodiac called Atala, Bitala, Sutala, Talatala, Rasatala, Mahatala and Patala respectively. There are seven Narka most inferior hells for punishment below these seven Tala and are all situated at the nadir i.
Thus, in any chart, the seventh house is examined for death and rebirth. If death occurs during the period of the planet in the seventh house or its lord, then rebirth is sure to occur. If Mars is in the seventh house, then rebirth shall be in an island like Sri Lanka. Others indications can be read from standard texts. It is also for this very reason that Parasara recommends the Mritunjaya Mantra with its prayer for Moksha emancipation from the cycle of rebirth during such periods of planets connected with the seventh house.
The 12th house or the portion just before the Lagna is the Satya Loka, the highest spiritual point and beyond this is the spiritual region of no-return.
By constantly repeating Om Tat Sat and living a truthful life, the worshipper attains Satya Loka and the highest heavens beyond from where there is no return to this Mrityu loka.
These groups would include: The immobile or stationary stars form the group of 27 or 28 Nakshetra, 2. The space and time divisions form the group of Rasi or Dwadasa Aditya and 3. Since these are nine in number, they are called Nava Graha. The Sun is not mobile within the solar system but from a geocentric viewpoint i. Thus every body or physical manifestation in this Universe must exist in one or more of these five principal forms of physical existence.
This is a well known principle of Physics and that these forms of existence are mutually convertible i. Gasoline petrol is primarily a liquid substance Jala Tatwa which is ignited in the engine of a car and is converted to energy Agni Tatwa that propels the car. The human being consumes solid food Prithvi Tatwa and various liquids Jala Tatwa which are digested at various levels and the necessary elements are extracted into the blood especially glucose the gasoline for the human body.
For ignition, the presence of oxygen is necessary and this is drawn from the air Vayu Tatwa we breathe. Oxygen also gets dissolved into the blood which is like the engine of the car where the glucose and oxygen meet and are ignited to give energy Agni Tatwa to the muscles to work.
Water for example, is Jala Tatwa and is primarily a physical element Bhoota bom from Tamas. However, the knowledge that water can quench thirst is a Deva. This difference between the physical element itself and the body of knowledge associated with it should be understood as the difference between the Bhoota and the Deva.
In the human body, neither the food nor liquids consumed nor the air we breathe nor the ignition and energy formed are Deva. They are simply the Tatwa or the elements working as per the natural laws. It is a measure of the energy level as well as the nature of the motion. If the motion is balanced, then it can continue without resistance for infinite time like the rotation of the planets around the Sun has been going on for ages.
Such bodies possess Satwa Guna or the quality of goodness in good measure that causes them to continue in perfect motion for a long time.
It is for this reason that Parasara teaches that the planets possess the goodness that causes them to represent the Dasavatar ten forms of Vishnu - Sustainer, the embodiment of Goodness. Others tend to accelerate with excess energy and then decelerate as the energy level is diminished until they come to a standstill.
The process of uneven motion is called Rajas Guna and is a sign of life Brahma - Creator. The point where the body comes to a standstill or has no motion is called Tamas guna and is a state equated with death Shiva- Destroyer. From a heliocentric viewpoint, the planets possess Satwa Guna, but this situation changes from a geocentric view point, where we find the planets accelerating, decelerating and also coming to a standstill.
These motions have been studied and various mental attitudes have been attributed to them. For example, a planet that is accelerating and moving very fast is said to be in Bheeta avastha i. There are umpteen incarnations of Vishnu as given in the Bhagavat Gita[30], Srimad Bhagavatam[31] and other literature.
The translations of Srila Prabhupada are recommended for study and these will require an elaborate commentary to fully appreciate each incarnation from the Jyotish viewpoint and understanding. The Bhagavatam is also the best source for understanding the principles of creation and what has been given here is merely a gist.
One of the important teachings of the Bhagavatam is that the different incarnations and fonns of God are worshipped by people for attainment of different desires. Thus, if Narayana is said to be even above this sound syllable. Thus the composite word Narayana means the ultimate goal of every body both living and non-living or mobile and immobile.
In a more subtle sense it refers to the individual soul Microcosm endeavoring to attain Union Yoga with the Universal Soul Macrocosm.
Thus, Narayana also means this universal soul or supreme personality of God. The three primary objectives are creation, preservation and dissolution. Satwa Guna is of the nature of Goodness causing preservation. Satwa Guna is of the nature of Passion causing creation. Tamas Guna is of the nature of Ignorance causing destruction. Pradyumnayaaya, Aniruddhaaya namah Sankarshanaya cha.
These expansions are spontaneous without any time lag. Appendix-1 - Heart lotus is the Hridaya Padma or a psychic energy center in the region of the heart. Refer Appendix-4 for more details. Human beings reside in the Bhu loka earthly plane while birds, clouds and the demigods reside in the Bhuva loka.
The names given for the seven heavens indicated by the seven signs are different in other Vedic literature. He was also the grandfather of Parasara. This prayer of Adi Sankara has been taken from a smriti and gives the ultimate objective of every birth in this world at least. Thus, Sri Ramanujacharya has given the best mantra that will guide us to this penultimate goal [6].
The Zodiac, called the Bha-Chakra symbolises the body of Narayana in it physical aspect or Brahmanda, as viewed from the earth at the centre. The Bha Chakra is divided into two signs starting from Aries and is called the petal lotus of Brahma.
Thus, eight latter mantra everything that we perceive at least, is represented by the zodiac. Thus, these points are called Gandanta and the two Nakshetra-Pada adjoining each navel are called Gandanta-Pada. These are a ?
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Pisces around the point 0 Aries; b ? Scorpio around the point 00 Sagittarius. With this emerged the concept of perfect harmony or trines and the angle of Deg. Thus, the zodiac was divided into three types of signs as movable and fixed and dual bodied. These parts cannot really be differentiated from the whole and are complete in themselves like dividing infinity by four, we still get infinity as the result.
The fourth part of Narayana is called Vasudeva. This part is both perceptible with three Shakti i. All signs have all the three gunas and only one dominates.
Because of the predominant Guna, the primary deities of the Dual, movable and fixed signs were Vishnu, Brahma and Shiva respectively.
However, at a later date, to differentiate these deities from the pure parts of Narayana, the latter were also called Maha-Vishnu, Param-Brahma and Sada-Shiva.
Thus, in Vedic Astrology the perceptible part of Sri Vasudeva and the three deities Vishnu, Brahma and Shiva because very relevant, by providing the perception for guidance of the individual soul.
Without the Narayana dasa, we really cannot say the direction in which the forces of nature and going to lead the native. Shakti literally means strength or power and specifically indicates the strength to achieve purpose. The purpose of Vishnu is to preserve the individual and Sri Shakti is his power to do the same.
The strength of the lord of the second house will represent the strength of Sri Shakti and from the second lord Vishnu or Hari Yoga is ascertained. Bhoo Shakti in one aspect is Savitur or Savitri whereby she provides the means for good health and long life and as Saraswati she provides the power of knowledge, speech and intelligence.
Similarly the lord of the seventh house represents Kali Shakti and Hara Yoga occurs due to it. The variation in Sri Shakti is examined from Su-dasa or Rasi dasa as it gives the level of prosperity while the variations in Bhoo Shakti Savitri is examined from Shoola dasa or any other Ayur dasa. Now for example if a planet is placed in Pisces in both Rasi and Navamsa, it is stated to be Vargottama i.
Hence, for a comprehensive examination of a chart the Narayana dasa, Su-dasa, Vimsottari dasa, Shoola dasa and Drig dasa should be examined. In a more subtle sense it refers to the individual soul Microcosm endeavouring to attain Union Yoga with the Universal Soul Macrocosm.
Thus, Narayana also means this universal soul or supreme personality of Godhead. Thus, if Narayana is said to be even above this sound syllable which is the source of all creation, then Narayana is also Parambrahman or Sadasiva [5] Brahmanda: Thus Brahmanda refers to the hiranyagarbha golden embryo - principle of cosmic evolution , whereby the universe was created.
These are the earth elements solid , water element liquids , air element gases. Fire element energy and space element ether. This distinction makes the Moon a natural benefic while the Sun becomes a natural malefic. Society is produced by our wants, and government by wickedness; the former promotes our happiness positively by uniting our affections, the latter negatively by restraining our vices.
The one encourages intercourse, the other creates distinctions. The first is a patron, the last a punisher. Government, like dress, is the badge of lost innocence; the palaces of kings are built on the ruins of the bowers ofparadise.
For were the impulses of conscience clear, uniform, and irresistibly obeyed, man would need no other lawgiver; but that not being the case, he finds it necessary to surrender up a part of his property to furnish means for the protection of the rest; and this he is induced to do by the same prudence which in every other case advises him out of two evils to choose the least.
Wherefore, security being the true design and end of government, it unanswerably follows that whatever form thereof appears most likely to ensure it to us, with the least expence and greatest benefit, is preferable to all others.
Keeping this in view, it is evident then that once a human birth has occured, its joys and success in life are decided by the Moon, it society that nourishes, guides and provides everything that he needs. Then the greatest punishment for any man would be the prospect of being banished from his Society, an event indicated by the anarchy planet Saturn.
Jupiter endears a person to his motherland and society while Venus makes him sincere towards his Fatherland and duties. The nodes are always sitting at the border - neither within nor without. The one who makes best of both worlds is Mercury, the trader who is respected in society for all the good works, donations and is loved by the Government for the tax.
Beginner Vimshottari Dasha 1 A study of the finest udu dasa system taught by Parasara and other authors of classical jyotish literature. Mantra before starting the lesson. II pavaka nah sarasvati vajebhirvajinlvatl yajnartl vaStu dhlya vasuh Word meanings Sarasvati: These seven Rasa are the Lords of the saptamsa one-seventh division of a sign.
Thus, Sarasvati is the mother of all creation and is also referred to as BHU Devi or the Earth Mother, b Commendable enlightening speech borne from perfect knowledge and truthful countenance.
Thus, Sarasvati is the giver of such exemplary speech [arising from truthful countenance and knowledge of all arts, crafts and sciences ]. Pure, clear, bright and shining like Agni fire ; illuminating; n. By the term Deva derived from Diva [4] the Sun is referred to and its average daily motion of one degree in the zodiac. These navels are degrees apart.
These navel represent the end or a new beginning and is conceptualized as Gandanta. Their separation of degree is the longevity span of the human being. However, these shall refer to beings other than human or for other purposes. The first step in Vimsottari dasa is to detennine the Param Ayus maximum longevity of any body, both animate and inanimate.
Nakshatra The angular span of degrees is divided into nine mansions of the Moon called Nakshatra or simply constellation. This order of planets also detennines the lordship for the other two complimentary sets of nine constellation Table Dasa Period Dasa periods have been spelt out by Parasara[6] for the planets as Sun - 6 years, Moon - 10 years, Mars - 7 years, Rahu - 18 years, Jupiter - 16 years, Saturn - 19 years, Mercury - 17 years, Ketu - 7 years and Venus - 20 years.
These have also been indicated in the Table Order of Dasa The dasa follows a definite sequence in the regular order of the constellations. The Dasa are furnished by the planets owning the constellations. For example, if the first dasa is reckoned from Bharani 2 , then the first dasa shall be initiated from Venus, the lord of Bharani.
Applicability Parasara has advised the use of this Vimsottari dasa for all purposes as it is the best Udu dasa. Whereas he has given a very specific rule Criteria-1 for the use of Ashtottari Dasa years by stating[7]4 that Rahu in a quadrant or trine from the Lord of Lagna detennines the applicability of Ashtottari dasa, subsequently he gives the following advise Criteria Summing up, check the following: Determination of Starting Dasa It has become a common practice to initiate the Vimsottari dasa from the constellation occupied by the Moon.
However specific rules exist for detennining the starting constellation. Detennine the following five constellations: Although there maybe many methods to detennine the relative strength of constellation, a few rules are given here. Larger number of planets in quadrant shall detennine the stronger.
Once the software completes the search, it will display all of the found references on the program's "Clipboard". The software will automatically retain the words used in the last four searches, making it both convenient and efficient.
The Vedic Astrology Bookshelf allows you to read the classical Vedic Astrology texts in the same manner as reading any paper book. The book Screen tool contains theessence of The Vedic Astrology Bookshelf - the acutal classical texts. You can select any of the 16 texts from the menu and read the volume page-to-page, chapter-to-chapter.
While reading the text, which appears in a beautifully formatted "open book" graphic, you can turn a page in either direction, and even switch between the chapters. The entire text of all the 16 classics is within your reach.
Finally, the program also features a Clipboard Screen. The Clipboard is a wonderful and invaluable feature within the program. It allows you to add, remove and print items that you have selected from the Index Screen, Search Screen and Yoga Screen.
Information is stored on the clipboard until you are ready to edit and print the material The Clipboard Screen allows you to tie together all the other search features and create fully customized reports, perfect for studying, research and teaching purposes.
Introduction Every serious student of Vedic Astrology is aware of the profound value of the authentic knowledge offered in the classical Jyotish texts. Yoga Collection The Yogas Screen presents a vast and impressive list of Yogas and quotes that apply to a particualr chart.
Reference Search The Search Screen allows the user to search for a combination of words. Clipboard Screen Finally, the program also features a Clipboard Screen. What can this software do for you Create an interpretive char report by compiling the applicable yogas and quotes from 16 classical texts.
A Reading List in Vedic Astrology
Show the full text of each of 16 books, accessed by the book and chapter title. The Raja Yogas given in Brihat Parashara Hora Shastra are, to a large degree, corruptions of that which is given in Upadesa Sutras , so it is better to turn to Upadesa Sutras for those.
In conclusion, while some of the Yogas outside the Bhava Yogas giving the Effects of the Bhava Lords may be original to Brihat Parashara Hora Shastra , they are not unique to it and are found in many other texts as well.
More must be said in the context of the Bhava Yogas given by Brihat Parashara Hora Shastra as they are very unique in the astrological literature. Other texts give the effects of planets in signs and planets in houses " these effects are hit and miss since they do not evaluate the planet in question.
Brihat Parashara Hora Shastra does not attempt such a foolish thing; rather it gives perfect mathematical techniques and Avasthas which allow the astrologer to determine with exactness the effects of a planet in a sign or in a house. Additionally it gives the effects of each house lord in each house. These effects are important in the context of the larger predictive method presented by Brihat Parashara Hora Shastra and thus must be unique and original to the work.
Nakshatra based Dasas, such as Vimshottari Dasa, plus many others, are more extensively dealt with in Brihat Parashara Hora Shastra than in any other text and it is quite likely that Parashara was the original disseminator of Nakshatra Dasas. The Most anciently dated texts that I have seen, which date from AD do not contain Vimshottari Dasas or other Nakshatra based Dasas, which supports Parashara as being the founder of Nakshatra Dasas.
Less antiquated texts, such as Phaladeepika and J ataka Parijita do instruct in Vimshottari Dasa and are modeled after Brihat Parashara Hora Shastra , though they do not come close to its completeness and perfection.
Ashtakavarga, an involved system of transit effects, is found in many, many other texts over the past two millennia and as such we can no more be sure if these are unique to Brihat Parashara Hora Shastra or not.
Sudarshana Chakra, reading the horoscope simultaneously from the Lagna, Sun and Moon, is dealt with more extensively in Brihat Parashara Hora Shastra than in other texts. Parashara even states that he learned the technique directly from Brahma. Sudarshana Chakra is a simple method of determining the general welfare of a person.
The extensively of the technique appears to be quite unique to Brihat Parashara Hora Shastra. The propitiations of the Grahas and remedies from inauspicious births are not a normal feature of astrological texts and may be attributable to Parashara, or they may only be appendages of what is common knowledge to the Indian priest.
They are, however, of use and certainly unique to astrological texts. Chapters on determining characteristics from an individual"s body are not unique to astrological texts with many texts devoting time to this very useful subject.
Whether it is original to Parashara or not there is no way of ascertaining. However, much of what is given in Brihat Parashara Hora Shastra in this context has been found more useful and more accurate than that found in other astrological texts.
In conclusion, what does appear unique to Parashara and what is certainly the most important part if not the gist of Brihat Parashara Hora Shastra are:. The five groups of Avasthas: These together with the Nakshatra Dasas given in Brihat Parashara Hora Shastra are a perfect system for predicting events.
Sounds wonderful, does it not? Then why do we not find astrologers engaged in practicing these techniques? Why do you not come across astrologers using Parashara's Avasthas? Because there is a catch.
Parashara gives all the calculations, he gives all the conditions, he gives all the effects of a Bhava lord in a Bhava, he even gives the directions. However, he does not tell us which direction to use with what mathematical calculation.
He does not tell us which Avastha to use with which direction or with which mathematical calculation. Basically, he does not tell us how to put it all together.
Brihat Parashara Hora Shastra has left us with the remains of the astrology of the higher ages, the astrology practiced at the time of Krishna and Arjuna, the astrology which has not been practiced in its full glory for 2, years or more, but he does not give it freely.