IMPORTANCE OF MUHURTHA

Stanza 38

What is done at an auspicious moment results in happiness.  What is done at an inauspicious time, begets evil.  However remote our deeds, the results are bound to be experienced in the family.

This stanza continues regarding karma and adds that Karma during the past birth may be experienced not only by the person concerned, but also by his descendants.

Stanza 39

The balance of good or bad Karma brought forward from the previous birth is prarabdha and it is the reading of this that goes under the name of Jataka or Astrology.

Stanza 40

One undergoes the consequences of one’s previous Karma from birth to death and this can be known from his horoscope.  Then what is the use of Prasna?

As the name of the book implies, Prasna Marga has primarily to do with Prasna or horary astrology, though,  almost all the principles may be used with advantage in interpreting radical horoscopes.  In stanza 40, the author queries as to what use a prasna chart should be put to when horoscopy can deal with all important events.

Stanza 41

Prasna reveals to us whether a man reaps the fruits of his deeds in his previous birth or the fruits of his actions in this birth.  Here a question arises.

Stanza 42

How can we distinguish whether it is the result of our previous Karma or present Karma that is yielding the result now?

Stanza 43

If the horoscope has beneficial planetary patterns and the Prasna chart malefic ones, then it is to be understood that the native is experiencing the fruits of evil Karma done in this birth.  If vice versa, then also the native is experiencing the effects of good Karma done in this birth.

Stanza 44

If the planetary patterns in the horoscope as well as in the Prasna chart are similar, then a clever astrologer would divine that the native is experiencing the fruits of his past Karma only.

In stanzas 41 through 44, the author explains the relative utilities of the prasna and the birth charts.  There is repeated emphasis on the influences of karma and the importance of prasna in finding out the nature of karma to be enjoyed in his birth.  The horoscope by itself reveals the nature of past karma and the prasna chart acts as some sort of a supplement to the birth chart.  Suppose we see in a man’s horoscope a good period and in a query of his (prasna chart) a very bad time, then we have to assume that the person is reaping the bad effects of his karma done in this life.  Suppose we see in his horoscope a bad period and in his prasna chart a good period, it is to be inferred that the person is reaping the favorable effects of good deeds done in this birth only.

If the horoscope and prasna are similar in positions and combinations, then the person is reaping the result of karma done in his previous birth.  Since some sort of a balancing of the birth and prasna charts is involved, it is clear that the current indications in the birth chart i.e. the indications obtaining at the time of a query - the benefic and malefic dispositions of current Dasa lords, Yogakaras, etc, have to be studied along with the prasna chart to know the nature of karma now being experienced.
 

SIMILARITY BETWEEN PRASNA AND JATAKA

Stanza 45

The Prasna chart should be read just as horoscope is examined with reference to its relative merits and demerits.

Stanza 46

A person goes to an astrologer prompted by Providence to know his future.

Stanza 47

As Prasna Lagna is similar to Janma Lagna, all events should be read from Prasna as you would do in a horoscope.

The sum and substance of these three stanzas is that the time of question (prasna) should be given the same importance as the time of birth.  Human births are regulated according to the law of karma and hence the time of birth is significant.  Similarly  a person proceeds to an astrologer to ascertain his future promoted by a Divine force and hence the time of question is equally important.
 

PROCEDURE FOR THE ASTROLOGER

Stanza 1

An astrologer should get up early in the morning, pray to the family Deity, cleanse the various parts of the body, bathe, do his Nitya Karmas and perform mantra japa (by invoking the presiding Deity according to shastraic injunction), study the planets with the help of an almanac, and remain calm without being ruffled by any anxieties, ever expecting the visit of someone anxious to have his difficulties solved with the help of astrology.

In this sloka, the author explains what everyone expects an astrologer to do.  This chapter also gives us insight into the social life of the people of Kerala, the residing place of the author.

Stanza 2

The astrologer should always be on the lookout if any person is approaching him for a prediction.  He should carefully examine the appearance, dress, movements, actions, etc., of the querist.  He should also note down any ominous sound or indicative sign.  Lastly, he should very carefully diagnose the nature of his own breath.

PROCEDURE FOR THE QUERIST

Stanza 3

The querist should select an auspicious lunar day, a favorable constellation and auspicious weekdays. Early in the morning, the querist should meet the astrologer with some humble presents and ask his question in a reverential attitude.

In this stanza, the author explains what a person who is anxious to know his future should do.  The person consulting is not, of course, expected to know this treatise, but the details furnished are for the information of the astrologer.  Favorable constellations are the 2^nd, 4^th, 6^th and 8^th from the birth star.  Saturday and Tuesday are not auspicious.

Stanzas 4, 5 and 6

Only humble requests deserve an answer.  No prediction should be offered to any person unasked for, nor to one who wishes to test an astrologer.  If the astrologer attempts to answer him, he will not be able to get at the truth.  Whether requested or not, if there is the desire to know the future, the astrologer should give predictions on the basis of Lagna, Kendras and Kona Bhavas.  As Vasishta says, “those who have a desire to know the future, whether they ask or not, deserve to be given predictions on the basis of Arudha” at the time of Prasna.

Some sort of a professional code is laid down in stanzas 4 to 6.  Unasked for, no prediction should be given.  If a person comes to test an astrologer, no predictions should be given.  But when the motive is pure and the person is anxious to consult the astrologer, it is immaterial whether or not one expresses a desire to consult.  Such a person must receive the attention of the astrologer.

PROCEDURE FOR ARUDHA

Stanzas 7, 8 and 9

In the terrestrial sphere or circle, Mesha and Vrishabha represents east; Mithuna south-east; Thula and Vrischika west; Dhanus north-west; Makara and Kumbha north; and Meena north-east.  The Arudha Rasi is the sign corresponding to the direction occupied by the questioner at the time of putting the query.

Stanza 10

As the sign comes to be mounted upon by the questioner, it is termed arudha.  A careful consideration of arudha leads to a proper assessment of the chart concerned.

Stanza 11

In uncertain cases, arudha is to be found thus:  A circle is drawn marking the directions and zodiacal signs, and after due invocation, the questioner is asked to place a piece of gold on any point and arudha is accordingly ascertained.

Arudha is a very important factor in Prasna of Horary astrology.  In stanzas 7 to 11, the method of finding arudha is indicated.  The twelve signs are assigned to the eight directions and according to the direction held by the person consulting the astrologer, at the time of a query, the arudha is found.  In doubtful cases, or when a astrologer being agitated, walking up and do3wn puts a question, a diagrammatic representation is made and the person asked to place a bit of gold or merely touch any point.  This sign is taken as arudha.

It will be seen that if the circle is divided by 8, each cardinal point gets 45º.  According to the assignment of rasis, the common signs (Gemini, Virgo, Sagittarius and Pisces) get each 45º, while the other signs get only 22 ½ º.  If for instance the questioner stands, say at a distance of 30ºtowards S.E. direction, the sign will undoubtedly be Taurus and this will be the arudha.  It is better the astrologer always keeps ready a circle drawn according to the instructions in the above stanzas, and when a questioner comes, ask him to touch a place in the circle and then note down the arudha Rasi.  Otherwise the direction where a person stands can be easily noted and arudha Lagna determined.

THINGS TO BE NOTED AT QUERY TIME

Stanza 12

When a query is put, the astrologer should take stock of the exact time (samaya) the nature of the spot occupied by the questioner (desa) the nature of his own breath (swarayu) his own condition or state (avastha) what the querist touches (sparsa) arudha Rasi, the direction, the letters of the words uttered (prasnakshara) deportment of the querist (sthiti) movements (cheshta) mental attitude (bhava) his looking at particular direction or thing (vilokanam) his dress (vasanam) and ominous sounds or indicative signs at the time (nimittas).

Fourteen items have been listed in this stanza which the author wants an astrologer to consider carefully when answering a query.  It is interesting to note that according to this stanza every gesture, emotion and suggestion, both play in indicating the outcome of a query.  The author poses a very intriguing problem to modern thinkers, when he brings together a variety of apparently unconnected matters as having bearing on our future thinking and actions.  Modern psychologists and para-psychologists will do well to find why or how the state of mind of a person, or the dress he wears of the direction he faces, give a clue to the pattern of what is likely to happen to him in the future.  Prasna takes into account not only the external influences, the planets, but also the internal ones, the psychic impulses which mold life.  It enjoins a thorough examination of the minds of the astrologer and the querist. 

METHOD OF READING THE RESULTS

Stanza 13

The astrologer should reveal to the querist God’s grace towards him, his troubles from enemies, diseases and appropriate remedial measure by observing and taking into account everything around him in the shape of omens or signs at the time of the query, when he starts from the house of the native, when he is on his way to the house, when he enters his house and when the Chakra or casting is being prepared and on the basis of sutra, thrisphuta, ashtamangala, arudha, laying of the gold piece (suvarnavastha) amongst the flowers in the Chakra, the rising sign, the poistion of the Moon, planetary states at the time and the bhavas in the horoscope of the questioner.

This sloka is not easily amenable to translation.  The author wants the astrologer to follow a particular order in answering queries.  First he should predict the leanings of God towards the native and then give indications of any impending troubles from enemies, diseases, etc., and suggest suitable remedial measures to counteract the evil effects.  These predictions should be based on three factors, viz., a) the prasna chart, b) the birth chart and c) Nimittas - an all-embracing subject, not capable of concise definition.  If the astrologer is invited to the house of the questioner, then he should all the while closely and carefully watch all omens or other signs that he may come across from the time he starts from his residence to the time of his giving the predictions.  Nature is a source of eternal inspiration to man.

Stanzas 14 and 15

If the mind of the astrologer is steady and the person to whom the future is read is humble and devout in temperament, then the reading will be correct and the answer to all the queries will be invariable good.  If the astrologer is calm, if the querist frames his question in the proper form and if anybody talks about it, or if he sees anything connected with the topic, then the questioner will attain his desired object.  So says a great authority.

* Prasna Marga (Part 1: Chapters 1-16, Dr. B.V. Raman, Trans.)  IBH Prakashana,

Bangalore, India.  1980. pp.7-39.

SARAVALI

 Date: 966 AD

by

Kalyana Varma*

Language: Sanskrit

Translation: M. R. Brhat*

 HISTORICAL REFERENCES

 ·        The Yavanas are, no doubt, non-Aryan in origin.  Still, this Science has found a stable position in them.  When even they are honoured as Sages, how much more should a Brahmin astrologer be?

This statement demonstrates that by the time of Varahamjihira, the Greeks and Romans had a system of astrology akin to the Indian.  This leads the author to state that the realm of the intellect and spirit knows no barriers of time and climate as well as of religion and colony.

·        What the Divine Sun had imparted to the humble Maya king of the Danavas in days of yore, the supreme nectarious knowledge that the great Sage Vasistha got from Lord Vishnu and the wonderful secret knowledge of the Gods that Parasara obtained from Soma were all brought to light in course of time by these illustrious ones and are now found with the Yavanas (Greeks).

This stanza records the procession of the passing of astrological knowledge, Divine to Danavas, Vishnu to Vasistha, Soma to Parasra, the commentator quotes the above verses to show that the Science went East to West.

GENERAL GUIDELINES

·        One who assumes the status of an astrologer without having any knowledge of the Science should be considered as a sinner that pollutes the holy company at a feast and a mere gazer at the starts.

·        A king should reject an astrologer who is proud of his little knowledge of the Science, who claims success of his previous predictions and who is find of elaborating irrelevant matters.

* Varahamihira, Brhat Samhita (M. Ramakrishna Bhat, Trans.)  Motilal Banarsidass,

New Delhi, India.  Reprinted 1986. pp.20-21.
 

 Brhat Samhita

 Date: 1 BC

by

Varahamihira*

Language: Sanskrit

Translation: M.R. Bhat*

 Chapter 11

Canons for Astrologer

 ATTRIBUTES OF AN ASTROLOGER

 ·        In this connection an astrologer should belong to a noble family, be good-looking, of modest appearance or dress, truthful, free from jealousy, impartial, with well-proportioned and strong limbs and joints, undeformed, with beautiful hands, feet, nails, eyes, chin, teeth, ears, forehead, brows, and head, with handsome body and a voice deep and sonorous.  For, virtues and foibles are generally dependent on good and bad physical features.

 VIRTUES OF AN ASTROLOGER

·        Now the following are the virtues of an astrologer:  He must be clean, efficient, bold, eloquent, possessed of genius or ready wit, knower of the time and place, sincere, not timid in assemblies, not to be overpowered by his fellow students, expert, free from vices, well-versed in the art of performing rituals of both curative and preventive types, as well as in that of magic and bathing, engaged in the worship of Gods, observance of austerities and fast; possessed of great power generated by the wonderful achievements of his scientific knowledge and capable of answering queries made by others and suggesting remedial measure for troubles other than the visitations of God.  He must also be thoroughly conversant with works dealing with calculations of planetary positions etc., Samhirta (triple compilation) and horoscopy in their details.

From here the text goes on at length to enumerate the technical data the astrologer is expected to master.  It later returns to more general issues regarding the attitude and temperament of the astrologer.

General Guidelines

~To Be Continued on October 1st~

~Chakrapani Ullal

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