You are on page 1of 13

BPH.. Referential Transcript…Translations..

Comments… 1
Bruhat Parashar Hora Sashtra
Referential transcript in Sanskrit-English; English
Translation and Comments

BY …. Hemant Thakorbhai Bhatt. ; ; ;
" V B}4 (¬l44l4 Bl¹l4Tl4 P(l65l4 BP·"
V ¹ ¹7964 BP·" V PWl Bl¹l4Tl4 BP·" V 3PlP(¬¹l4 BP·" V Bl44
B4Bl¹l4Tl4 BP·" V 5l (¬l44l4 BP·" ~lP( 4ll¹~¹ 4(7lBl4 BP·"
!! om sadgurvo dallālroyāya nārāyanāya malārudrāya namal !!
om gam ganpalayo namal !! om Iaksmī nārāyanāya namal !! om
umāmalośvarāya namal !! om savilru suryanārāyanāya namal !!
om drām dallālroyāya namal !! śrīmad yogiśrvara vodavyāsāya namal !!
¯l(~ ¹TB¤ ¬ (l4 65 ¬ TH4 l 9¾ (4~lP~ * B4 TP H 9746"

ādilyam gananallam ca dovim rudram ca kośavam ! pañca daivalvamilyuklam
sarva karmośu pujayol !!

Bl¹l4T BPP ~ B¹ ¬4 B¹l¬PPl (4l B¹~l6 7lB 66l 74 Pl(¹46"
nārāyana namaskrlyam naram caiva narollamama ! dovīm sarasvali vyāsam
lalo jaya mudirayola !!
The links here for word meaning is taken from spoken Sanskrit dictionary at the following address, and ‘amarkosha’.
The link of translator software is as under.
Itranslator 2003 (Build & New Beta Version
uses 16-bit Unicode-co!atible "onts and is wor#in$
onl% on &indows 2000 ' () ' *er+er 2003.
,or ore in"oration- clic# here.

Bruhat Parashar Hora Sashtra
By Hemant Thakorbhai Bhatt.
Translations and Sanskrit scripts with my own and taken form many books and webs and
comments are given by me only please note

BPH.. Referential Transcript…Translations..Comments… 2


Chapter – 1
‘Shashtraavtaaranam’ - Planetary Incarnations according to Vedic Astrology.

athaikda munishreshtham trikalgnanam parasharam | Prapachchchopettya maitreyH
pranipatya yathavidhi ||1|| Maitrey uwach – namstasmai bhagvate bodhrupay sarvada |
Parmanandkandaya gurve(a)ganan dhvansine ||2|| Iti stutya susamhrushto munistatavvi-
damvarH | Athadidesh sachchhatram saram yajjyotisham shubham ||3|| Shuklambar-dharam
vishnum shuklambardharam giram | Pranamya, panchjanyanch vinam yamyam dhrutam
dwayam ||4|| Suryam natva grahapatim jagadutpattikaranam | Vaxyami vednayanam yatha
brahmamukhachchhrutam ||5||

¯¤ T(l PlB~UP l4TlP¬lBP


l 99=l9v P 44· 9lT9~ 4¤ll4l^" :" P 44 34l¬ - BP~H ¬¹46
Hl^69l4 B4(ll 9¹PlB¬T¬l4 ¹¹45¬lB 7l¬B" -" ²l6 ~~l BBI¸9l PlB~~l4(lF¹·l ¯¤ll((H B=l4P

Bl¹P 4=ll69lP H¬P"
°" H}lF¹^¹P l49P H}l F¹^¹lP l¹¹Pl 9TF 9¾7F¾ l4TlP 4lFlP ¤6P


v" B4P B~l R(9l6P 7¹¸~l¬Tl¹TPl 4÷llP 4(B4BP 4¤l ¤GPUlj6P"


Stanza 1 to 5
Once upon a time maitrey praise and ask in orderly manners to the gem of the sage, the
omniscient Parashar (1). Maitrey speaks – In reverential salutation with folded hands and bow
down head, teacher my lord, you are always giving bliss, a supreme felicity and awakener,
destroyer of unwise, ready to teach and preach in soothing manners (2). By this praising well
delighted venerable sage parashar who is the best and authentic among true literature saints
starts preaching (teaching) in substance, the disciples and dictums of astrology (3). Parashar
bow down his head and folds his hands to Lord Vishnu cladding spotless and bright garments
and in same appearance to Devi Sarsvati holding both lute and conch named panchjanya in
hands (4). Also giving reverential salutation to sun, the planetary head and lord Ganpati, start
to preach (teach) the disciples and dictums of astrology which is the occult science and known
as ‘Vednayan’ which is heard and learnt by the sage parashar from lord Brahma’s mouth (5).

Comments :
Here in this starting stanza we can see the manner and praise adopted which is highly
required in the person having quest for true knowledge of astrology. Discipline and high moral
values is seen both in maitrey and parashar with the difference that maitrey has the quest for
learning while sage parashar is full of wisdom and knowledge; maitrey praise parashar and
parashar prays the lords. This indicates that whenever the person has quest for learning his
first duty is to praise and pray his teacher in reverential salutation i.e. offering his obeisance.
And ultimately maitrey became the most authentic and ardent disciple of parashar. And after
attaining the wisdom and knowledge as parashar has, one should first pray the lord. This is the
pivotal ideology and manner to be remembered by everyone, especially astrologers in life. It is
BPH.. Referential Transcript…Translations..Comments… 3
also noteworthy that sage parashar do not hold that this astrology is his own science and
declares openly that this is the science as known to lord Brahma who is the creator of this
world and he is the convener only; nothing is his own, a beautiful dedication to the science.

Here the word used for sage parashar is ‘Parmanandkandaya’ which means the person able to
get and give the ultimate bliss. He is awakening and supreme felicity. The person can bliss
only when he is leading a virtuous life and pleased with himself as always and having calm and
cool mind not reverted by any situation whatsoever. And this is the reason why sages are
residing away from society in general and live in jungles. The sages are required to win over
their anger (krodh), affectionate desires (kam), insolence and pride (mada), perplexity (moha)
so that they can be able to teach other our greatest science of occult nature.

Another word used is ‘bodhrupaya sarvada’ which indicates that the daily routine and life style
of the sage parashar is so awakening and denoting that it reveals the true ideology of life and
literature and true thoughts (tatvagnan) as well and the only requirement of the student is the
ability to grab and grasp it. It could be said that the a person who is having the quest for
learning this astrological science should have three basic virtues. Firstly, he must have heart
hunger to destroy the unwise knowledge, to get the true knowledge, and to satisfy this to find a
proficient and competent GURU. Secondly, he must have sincerity and sharpness (i.e. sharp
grasping power to fetch the knowledge of his teacher) and thirdly he must have purity and
dedication to his teacher to get his blessing.

In response to the maitrey’s salutation as ‘gurve(a)ganan dhvansine’, sage parashar rightly
used the word “Shuklambar-dharam”. There are two meaning related here, firstly garment and
another one is space or ‘aakash’, which is bright and spotless, and literature thought says that
this wisdom and knowledge of astrology is bright and spotless; the only requirement is to know
it. Lord Vishnu is the beholder of ‘space’ as this space element is the prediction part of
astrology and the process of acquiring this unique knowledge is rest with MAA Sarashwati. It is
pertinent to note that in astrology most uncertain and interesting part is prediction part which is
full of ‘aakash tatva’ i.e open space and if one will able to get the blessings of lord Vishnu and
MAA Sarshwati he will get bright and spotless star (knowledge) in the form of correct
predictions. Space is full of ‘agyan’ i.e. dark matter in modern world and MAA Sarshwati stands
for ‘gyan’ i.e. bright and spotless knowledge and by getting her blessings one will be able to
fetch the true wisdom and knowledge of astrology. Maitrey praised the sage as destroyer of
unwise knowledge and in reply parashar bless all the astrologers with this beautiful ideology.
Sage parashar is so courteous and disciplined that he is not taking the crown of astrological
knowledge on his own and instead declares that this astrology is ‘Vednayan’ i.e eyes of
‘vedas’ and he is producing as it is as said by lord Brahma. Astrology is said to be eyes of
‘vedas’ as this the occult science to visulise the past, the present and the future times. Out of
six inevitable part i.e. ‘aang’ i.e. limbs of ‘vedas’, ( ved purush)one is astrology which is known
as eyes and parashar rightly said so and show his wisdom. Other five are ‘sixa’, ‘nirukti’,
‘chhand’, ‘kalp’ and ‘vyakran’ but this is not our subject matter. Sage parashar also give his
salutation to Sun for its life and light element as the head of planetary world of our galaxy and
lord Ganpati for ‘nirvighnata’ i.e. uninterrupted flow of this occult science.

BPH.. Referential Transcript…Translations..Comments… 4
Shaantaaya gurubhatktaaya R^Iujave.architaswaamine | Aashtikay pradatavyam tataH shreyo
hyavapsyati ||6|| Na deyam parshishyay nastikay shathay chch | Dutte pratidin dukham jayate
natra sanshayaH ||7|| Eko vyaktatmako vishnuranadiH prabhurishwaraH | sudhdhsatvo
jagatswami nirgunastriguananvitaH ||8|| SansarkarkaH shrimannimittatma pratapvan |
ekaaaMshena jagatsarvaM srujatyavati liilayaa ||9||
शा7ताय ग³भ4ताय ु Æ745l¬6~llPB [सव दा सcयवाÍदने] । आि1तकाय 9दत¯यं ततः ÷ेय| [यवा¯1यÎत
| 6| न दे यं 91Îश*याय नाि1तकाय शòय वा । दcते 9ÎतÍदनं दःOं Hायते ना³ संशयः | ु 7|
9क|s¯य4ताcHक| Íव*Þ1नाÍदः 9भ1|°व1ः । ु ु श@सcव| Hगc1वाH| ु Îनग Þि1³गÞाि7वतः | ु ु 8|
संसा1का1कः ÷|Hाि7नÎHcताcHा 9ता9वान । 9कांशेन Hगcसव सHcयवÎत H|Hया |

Stanza 6 to 9
The disciple who is peacefully disposed, who respects and obey the teacher, who is sincere
and honest, who praise and pray the teacher, who is having deep faith in god,
can be conferred the knowledge who ultimately brings the credit, reliance and admiration to
this science of astrology(6). This knowledge cannot be given to the student and/or others
student who is atheistically disposed, unbeliever, rogue and rascal, or otherwise if given, in
return, without doubt, one will get sorrow, trouble and heart wailing pain for ever day (7).

The lord Vishnu who is the beholder of all pure souls and conditional souls, who is all mighty
lord of all matters and having undefiled or eternal spirit and soul, having eternal, pure and
pious identity, who is spiritual, master and creator of all universes, non virtual and also the
embodiment of three virtues. The principal lord who is both perceptible and imperceptible is
Vishnu called ‘Prabhu Ishwar’ (8). HE is the significator of the universes at large, he is the
master of all wealth and goddess Laxmi, he is the owner of reasoning and controlled soul and
he is dignity. Mere in grace from a fraction HE produce, protecting, maintaining and surge this
entire universe (9).


The sage parashar aptly comment at how and what the student should be to fetch the true
knowledge of astrology. He mainly stated the behavioral attitude and qualitative disposal of the
student. It should be strictly adhered so that a student can master the art and science of
//Shantaya gurubhaktayarujve(a)rchitswamine | Aashtikay// ..Muni shri parashar stated some
basic conditions to become disciple of parasari school first, peaceful disposition, second
devotee of Guru and third sincerity to fetch astrological knowledge of parasari, fourth praise
and pray the master parasar and fifth, faith in God. To simplify and explainer,
(01) Peaceful disposition can be achieved by ever cheerful and favourable disposition to
every one or atleast to the Guru. And this disposition can be virtue by wining over the
anger(krodh), affectionate desires (kam), insolence and pride (mada), perplexity
(02) To achieve the position of devotee to Guru one has to become ardent, to do conduct as
desired by Guru, conformable and agreeable to Guru.
BPH.. Referential Transcript…Translations..Comments… 5
(03) Above all these, sincerity achieved by very early morning awakening and to observe
and obey the Guru’s daily life carefully, to fetch the astrological wisdom. He should be
humble in behavioral and vocal attitude to gratify his sincerity to his master.
(04) To become devotee of master and to praise the master means obedience to Guru and
execution of instructions of Guru in humble and orderly manners. This implies
innocence and concentration of disciple to his Guru. Foe and foster conduct with Guru
is always hindering in devotion to get the astrological wisdom.
(05) “Astik” means the person who is a strong believer of god, conducting himself according
to the geographical and traditional customs (deshachar), time and religion culture (
dharmachar), family and social culture (kulachar). He must have a good respect and
strong believe in astrological wisdom and is having right course of conduct.

The student who has above virtues can only be thought this occult science so that he could
master the subject and his master will get the benevolent at large. Alternatively it could be said
that this kind of student can wonderfully work for the public welfare and uplifting of society.

This is why in olden days and even in modern days we see that right up to the age of 7/8
years, admissions to this kind of schools is allowed and then it is prohibited. The reason
behind this is obvious as said above as at this age the student can be easily devoted to this
Vedas and occult science of astrology. In modern times other kind of knowledge is also given
as per the need of modern world and time which is beneficial and welcome step.

The word ‘parshishya’ also means the student of master other than parashar. Philosophical
thought requires a clarification and it is for the word ‘parishishyay’ means that the student
should belong to the thoughts of Parasari School and must have deep faith in it. A student of
other school say Jaimini school of thought, believer of mixed school of thoughts, one who
pursues the non-Vedas and other five limbs of Vedas and so on cannot be given this divine
knowledge. This is practically true for everyone who like tom-dick-harry by referring some
books and enter into venturing astrology. This is the utmost pitiful condition of this precious
and pious occult science in Kaliyug the modern era.

//nastikay shathay..// parasar has used this word carefully and purposely as those who negate
the above virtues cannot be the disciple of Parasari School.

There are too many theories expounded regarding creation and maintaining the universe and
for Lord Vishnuji in our Vedas, hindu mythology, smruti, smrutis and puranas and nothing more
to add or comment.

Tripadam tasya devasya hyamrutam tatavdarshinH | Vidanti tatpramanam ch sapradhanam
tathaikpat || Vyaktavyaktatmako vishnurvasudevastu giyate | Yadvyaktamko vishnuH
shaktidwayasamanvitH || VyaktatmakstrishaktibhiH sanyuto (a)nant shaktiman |
Satvapradhanaa shrishaktirbhooshaktisch rajogunaa || Shaktistrutiya ya prokta nilakhya
dhwantrupinee | Vasudevaschaturtho(a)Bhoochchhree shaktya prerito yada || Sankarshanasch
pradhumno(a)nirudhdh iti murtidhruk | TamH shaktyanvito vishnur devH sankarshnabhidh: ||
10 to 14 ||
BPH.. Referential Transcript…Translations..Comments… 6
Pradhumno rajasa shaktyanirudhdhH sattvayaa ytaH | MahansankarshanaajjataH pradhumnat
yadahankrutiH || Anirudhdhatswayamjato Brahmahankarmurtidhruk | Sarveshu
sarvashaktishch swasgaktya(a)dhikya utaH || Ahamkarastridhabhutva sarvametadavistarat |
Satviko rajashchaiv tamasashchedahankrutiH || Deva vaikarikat jatastaijsadindriyani ch |
Tamasaachchaiv bhootani khadeeni swaswashaktibhih || Shrishaktya sahito VishnuH sada pati
jagat trayam | Bhooshaktya srujate vishnurneelshaktya uto(a)tti hi || 15 to 19 ||

ͳ9ादं त1य दे वcय [यHतं तccवदÎश नः । Íवदि7त तc9

HाÞं ¬ स9Hानं त³क9ात | 10|
¯य4ता¯य4ताcHक| Íव*Þवासदे व1त ग|यते । यद¯य4ताcHक| ु ु ु Íव*Þः ि°4ततqवयसHि7वतः | ु 11|
¯य4ताcHकि1³Îभय 4तः क³यतेsन7तशि4तHान । ु सccव9Hाना ÷|शि4तभ ि°4त ¸ °¬ 1H|गÞा | ु 12|
शि4त1तत|या या 9ा4ता न|HाEया ²वा7तFÍ9Þ| । वासदे व°¬त³|sभ
ु ु ¸¯Q|श4cया 9े Í1त| यदा | 13|
संक4 Þ°¬ 9qय+न|sÎन³@ çÎत HÎत Hक । तHः°4cयाsि7वता ु ¸
Íव*Þदवः संक4 ÞाÎभHः | ु 14|
9qय+न| 1Hसा श4cयाsÎन³²[ः ु सccवया यतः । H[ान संक4 Þा7Hा ु तः 9qय+नाqयद[ं HकÎतः | ु
HÎन³@ात 1वयं Hात| ñ[Hा[ं का 1HÎत Hक । ¸
सव 4 सव शि4त ु °¬ 1वश4cयाsÎHकया यतः | ु 16|
H[ं का1ि1³H भcवा ¸ सव Hे तदÍव1त1ात । सािccवक| 1ाHस°¬व ताHस°¬ेद[ं कÎतः

| 17| दे वा
वकाÍ1का7Hाता1त HसाÍदि7gयाÍÞ । ताHस¯¬वभ¸ ताÎन Oाद|Îन 1व1वशि4तÎभः | 18| ÷|श4cया
सÍ[त| Íव*Þः सदा 9ाÎत Hगc³यH । भश4cया सHते ु ¸

Íव*Þु [ñ[Hा] न|Hश4cया Îशव|sिcत Í[ |

Stanza 10 to 19

Three natures in the form of quarters of lord Vishnu is the ambrosia for philosophers. The
extent of this veritable nectar manifestation is well said in Vedas (10). And taking first quarter
out of three, the evidential and non determinable texture and nature i.e. imperceptible power of
lord Vishnu is portrayed as “Vasudev” and this undeterminable texture of lord Vishnu is
empowered with two types strength (11). The imperceptible texture of lord Vishnu is endowed
with triple powers and this nature makes Him the lord of the lords with perpetual power. Out of
these three powers the first one is ‘shri shakti’ means power of wealth or supremacy ( MA
Laxmi) which is ‘satva pradhan’ i.e fundamental spiritual power to give bliss, second is ‘bhoo
shakti’ means power of earth which is ‘rajo guna’ means material happiness (12) and the third
one is ‘nilakhya’ means the ‘tamo guna’ that is to say power of temperamental or egoistic
virtues. Imperceptible power of lord Vishnu, portrayed as “Vasudev” is a forth kind of power
apart from this three as influenced by Shri Shaki and Bhoo Shakti (13). And He (vasudev) is
the embodiment of Shankershan, Pradhumna and Anirudhdh. Tamo guna texture of Vishnu is
named shankersha, rajo guna named pradhumna and satva guna named aanirudhdh.
Shankershan is endowed with apex axiom and is manifested from intellect virtue (mahat
tattava) and from Pradhumna egoistic virtue is manifested (14-15). Anirudhdh with spiritual
power and from ego power of Pradhumna, Lord Brahma is born who himself is corporeal form
of ego. All theses three virtues or gunas are existed in each of the above three deity with
predominance of Guna or texture reasoned for their manifestation (16). Ahamkar the texture of
ego is categorized in three parts viz. Satwik (spiritual), Rajsik (material) and Tamasik (egoistic)
BPH.. Referential Transcript…Translations..Comments… 7
(17). And accordingly from vaikarik i.e. Divine spirit, Devas i.e. lord is manifested, from rajsik
material spirit i.e. sensory organs and from tamas i.e. temperamental spirit primordial elements
are manifested. All these are predominated by their respective virtues and textures (18). By
this process the borne universe is being created by Vishnu’s Shri Shakti (supremacy),
maintained by Bhoo Shakti (materialness) and destroy by Nila Shakti (temperamental/ego)


The translation is simple and philosophical in nature. Tere are too many theories expounded
regarding creation and maintaining the universe, ambrosia, three textures and Lord Vishnu in
our Vedas, hindu mythology, shruti, smrutis and puranas and nothing more to add or comment.
Dictionary meaning of tamas is dark and here tamo guna is to be taken as negative or
temperamental or egoistic textures-virtues-spirit. No further elaborations envisaged.

This is the preamble to the theory, coming after this, that GOD IS IN EVERY ONE AND

Sarveshu chaiv jiveshu pramatma virajate | sarvam hi tadidam Brahman sthitam hi
parmatamani || sarveshu chaiv jiveshu sthitam hayaanshadwayam kwachit ||
Jivanshamadhikam TadwatparamatmaanshakH kil || Suryodayo grahaHsarve brahmkamat
dwishadayaH | Ete chanye ch bahavH parmatmaanshadhikaH || Shaktayasch tathaitesham
aadhikanshaH shriyadayaH || Anyashu swa swa shaktishu gneyajivanshkadhikaH ||20-23||

सव4 ¬व H|वे4 91HाcHा Íव1ाHते । ु ु सव Í[ तÍददं ñ[Hन ि1³तं Í[ 91HाcHÎन | 20|
सव4 ¬व H|वे4 ि1³तं[यंशqवयं 4वάत । ु ु H|वांश| [यÎHक1तqवत 91HाcHांशकः ÍकH | 21|
सयादय| 0[ाः सव ñ[HकाHिqव4ादयः । ¸ 9ते ¬ा7ये ¬ 4[वः 91HाcHांशकाÎHकाः | 22|
श4तय°¬ त³ते4HÎHकांशाः Î÷यादयः । 1व1वशि4त4 ¬ा7यास 7ेया H|वां ु ु शकाÎHकाः | 23|

Stanza 20 to 23
Oh ! Brahmin, by this way in all living beings and in all the maters of entire universe (sarveshu
chaiv jiveshu) lords of the lord Vishnu is beautifully existed (virajate). Therefore this entire
universe with all its living beings and non-living beings is existed in the lords of the lord Vishnu
(20). In the entire living beings, two textures or ingredients or spirit (jeevansha &
parmatmaansha) are posited and somewhere predominance of jeevansha i.e. physical texture
(ingredient of conditional soul or temperamental texture) is there and in the same manner
parmatmaansha i.e. ingredient of spiritual soul (divine texture) really remains or co-existed and
vice versa (21). Sun, Mars etc. planets, lord Brahma, destroyer lord Shiva and in others
parmatmaansha divine texture is predominated (22). And also efficacy goddess (MAA- lady
lord or efficacy of lords) like Shree, Durga and others is also predominated by spiritual power
according to their lordship and divine values (swa swa shaktishu). Other living beings are
predominated by jeevanshak i.e. élan or living spirit or conditional or temperamental texture
according to their own efficacy (23).

BPH.. Referential Transcript…Translations..Comments… 8

Sage parasar at the very opening stage of this book had given a beautiful, philosophical and
literature thought about Brahmand (universe) and that is why the sage Parasar is the ever
living lord of Jyotish. The inherent elucidation at this very early stage is essential to have a
deeper knowledge.

The sage is segregating and unifying the power of lord in humans and power of élan in lords
and vise versa. The sage sees how lord and humans are different and by way of unifying the
power of lord in humans and power of élan in lords and vise versa. This makes human being to
think and feel that there is always the power of divine values built in values inherent and the
native should be aware of it to make good. Divine values can be triggered up by doing all
auspicious and good things as indicated in this book that is to say by way of remedial
measures. Environmental values obstructing the native can be warded off vigilantly and for this
also lot of remedial measures are available like “pranayama,” “yoga,” “yagya”, “jap” and so on.
What are the reasons to deviate the native from begetting the soul peace or divine textures
and what are the remedies to overcome this is in detail elaborated in various theories of
Vedas, Upanishads, Shruti, Smrutis, Adhyatma Chintan etc. etc. etc. and is not our subject
matter here. Our subject matter is power of planets, signs and related governing dictums of

According to my understanding of jyotish as hinted by the sage in the next chapter of this book,
these jeevaansha (referred to as J hereinafter) and parmatma ansha (referred to as P
hereinafter) are the virtues of planets co-existed in the native and at a time segregating and
unifying. The only requisite urge (in the form of analysis of chart) is to identify it and to use it for
all round betterment of the native for either material happiness or spiritual peace or both as
well. These virtues are given in the next chapter and we shall deal with the same there. These
two elements of J & P are two different powers of planets. J is the power of planets embodied
in all living beings and P is the another texture of planets available to all in its natural way in
equality, only degree of predominance may differ. The embodied texture J of planets can be
altered with the help of power of P to get desired results. The resultant effect is that whenever
the native predominate the power of P he becomes more spiritual and able to give and get the
ultimate bliss and whenever he predominate the J he become materialistic and could not be
able to get and give ultimate bliss. J is the kind of Mayashakti i.e. conditional texture of soul
that is the Karmavipak i.e. repenting texture of P. I will tabulate the glimpses of powers of
planets in form of J & P in exemplary form and one could add more with better in sight.

Planets P texture J texture
Sun Solar rays and energy
available to all. Spiritual
power of soul to survive.
Heat and Energy
embodied in living
beings, say Pitta, agni.
Effulgence power of soul.
Moon Moon rays and energy
available to all. Spiritual
power of mind to sustain.
Cool and liquid energy
embodied in living
beings, say kuf, jal.
BPH.. Referential Transcript…Translations..Comments… 9
Effulgence power of
Mars. Mars rays and energy
available to all. Spiritual
power of soul and mind
for courage to survive
and sustain.
Physical strength of body
of all living beings,
courage and fighting,
resistance and reaction.
Effulgence power of
Budh Mercury rays and energy
available to all. Spiritual
power of insight.
Understanding and
communication power in
all living beings. Youth
full energy and blessings.
Guru Jupiter rays and energy
available to all. Brahm
gyan or Brahm jyoti.
Effulgence of super soul
for diligence and high
Pure and pious wisdom
in all living beings. Power
of composite energy, say
for creation and soothing.
Sukra Venus rays and energy
available to all.
Sanjeevani gyan. Texture
of super soul for reviving
and enlivening.
Power of humanity.
Urge of material
happiness in all living
beings. Power of arts and
blends, politics and erotic
compositions. power to
unite humanity with love
Sani Saturn rays and energy
available to all. Nyaaya &
Shista gyan. Texture of
super soul for law and
Power to cause & motive
in all living beings. Power
of caring and keeping.
May be comparable with
Shadowy Power of super
soul. Mayashakti &
Power of mitigation and
mingling in all living
beings. Power of

Another view is that Maha VishnuJi’s Viswaroop Darshan in which all (planets) Surya,
Chanadra and other grahas pour energy and get charges from the lord of lord. In Nature, we
find it as a charger. It is same for all living and non-living matter. The lord of lord has both
unifying and segregating powers to indicate how humans are different from Gods and make
them also feel the divine powers inherent can be applied as and when needed. The words may
not be to give a verbatim. Temperamental is environmental effect in humans etc. when we
apply for correctional methods, the need for divine power is to be revoked according physical
state of the planets as agni, prithvi, jal and akasha tatwas.

Maitrey Uwach- Ramkrushnadayo ye ch hyavtara ramapateH | Te(a)pi jivaansh sanyuktaH kim
va bruhi munishvar || Parashar Uwach- RamH Krushnasch bho vipra NrusinhH Sukarastatha |
BPH.. Referential Transcript…Translations..Comments… 10
Aate purnaavtarashch hyanaye jivanshkanvitaH || Aavtaranyanekani hyajyasya parmatmanaH
| Jivanam karmafaldo grahrupi janardanH || Daityanam balnashaya devanam balvrudhaye |
Dharmasansthapnarthay graham jataH shubhaH kramat || Ramo(a)vatarH Suryasya
chandrashya yadunayakH | Nrusinho bhoomiputrashya budhH somsutasya ch || Vamano
vibudhejyasya bhargavo bhargavasch | Kurmo bhasker putrasya sainhikeyasya sookarH ||
Keto meenavatarasch ye chanye te(a)pi khetjaH | Parmatmaanshamdhikam yeshu te
khecharabhidhaH || Jeevanshamadhikam yeshu jivaste vai prakirtitaH || Suryadibhyo
grahebhyasch parmatmanshniHsrutaH || Ram krushnadayH sarve hyavatara bhavanti vai |
Tratraiv te vileeyante punH karyotaye sada || 24-32 ||

Maitrey Uwach -
1ाHक*Þादय| ये [यवता1ा 1Hा9ते ः । तेsÍ9 H|वांशसंय
ु4ताः Íकवा ñÍ[ HÎन°व1 | ं
¸ ु 24| 1ाHः क*Þ°¬

भ| Íव9 नÎसं [ः सक11त³ा । 9ते 9Þावता1ा
¸ ¸ °¬ [य7ये H|वांशकाि7वताः | 25| Hवता1ाÞयनेकाÎन
[यH1य 91HाcHनः । H|वानां कH 9Hद| 0[F9| Hनाद नः | 26| द cयानां 4Hनाशाय दे वानां 4H4@ये

। HH सं1ता9ना³ाय 0[ा7Hाताः शभाः HHात | ु 27| 1ाH|sवता1ः सय 1य ¬7g1य यदनायकः । नÎसं [| ¸ ु
भÎH9³1य 4@ः स|Hसत1य ¬ | ¸ ु ु ु 28| वाHन| Íव4Hे7य1य भाग व| भाग व1य ¬ । कH| भा1क ु ¸
19³1य ु
स Í[के य1य सक1ः ¸ | 29| के त|H|नावता1°¬ ये ¬ा7ये ते sÍ9 OेòHाः । 91ाcHांश|sÎHक| ये 4 ते सव ु
Oे¬1ाÎभHः | 30| H|वांश|[यÎHक| ये 4 H|वा1ते ¬ 9क|Îत तः ।सयाÍदभ| 0 ु ¸ [े ¹य°¬ 91HाcHांशÎनःसताः

| 31| 1ाHक*Þादयः सव [यवता1ा भवि7त ¬ । त³व ते ÍवH|य7ते 9नः काय|
ु cत1 सदा | 32|

Stanza 24 to 32
Maitrey asked munishwar- O sage! Composed birth of Shri Ramchandra, Shri Krushna, etc.
who are incarnation of supreme lord Vishnu (ramapate), are endowed with jeevansha
(temperamental texture) (24)? Maharshi Parshar speaks – out of these incarnations Ram,
Krishna, Nruhsinh, and Sukar (Varaha) etc. (Dash Avtar) are completely composing
parmatmaansha denoting complete incarnation of Vishnu (purnaavtaara) and other
incarnations (other 24 Avtar) of Vishnu by era form endowed with jivansha too (25). Unborn
Lord Vishnu has uncountable incarnations and to give repentance of their deeds to living
beings He has incarnated as planets (Nine Planets and eighteen their sub lord in the form of
their energy i.e adhi devta & prati adhi devta) (26). He has incarnated as auspicious planetary
form to destroy the power of demons, to increase and maintain the power of lords’ bliss and to
retain and maintain the Dharma in this world (27). So in this planetary form of incarnations of
Ram is from Sun, Krishna is from Moon, Nruhsinh is from Mars, Baudha is from Mercury,
Vamana is from Jupiter, Parshuram is from Venus, Kurma is from Saturn, Varah is from Rahu
and Matsya is from ketu. And all other divine incarnations are from Grahams. Due to mighty
power of parmatmaansha this planets are endowed with sun etc. notions (28-29-30). And
those having predominance of jivaansha are noted as living beings (and not incarnations of
planets in the form Ram etc). This manifestation of bilateral power of jivaansh and
parmatmaansh of planets are due to their incarnation of predominance of pramatmaansh from
sun etc to Ram etc., complete their respective missions and dissolve in their respective
planets. And at the time of universal destructions reasoning body of planets are also dissolve
in the supreme lord Vishnu (31-32).

BPH.. Referential Transcript…Translations..Comments… 11
JivanshaniH srutastesham tebhyo jata naradayaH | ….Roravanarakam bhuktva chandhatavam
chanyajanmani || 33-36 ||
H|वांशÎनःसता1ते4ां ते¹य| Hाता न1ादयः ।

तेsÍ9 त³व H|य7ते तेs¯य4ते सHयि7त Í[ | 33|
çदं ते कγतं Íव9 सव यि1Hन भवेÍदÎत । भता7यÍ9 भÍव*य ¸ ि7त तcत7Hाति7त तिqवदः | 34|
Íवना त77यÎत4ं ना7य| 7ातं श4न|Îत कÍ[ άत । ु तcHादव°यH²ये यं भा[HÞे°¬ Íवशे4तः | 35|
य| न1ः शा1³H7ाcवा 7य|Îत4ं OH Îन7दÎत । ु 1|1वं न1कं भ4cवा ु ¬ा7Hcवं ¬ा7यH7HÎन | 36|
Stanza 33 to 36
Spreading of jivansha portion of planets gives the birth to era of Manu and then human beings
and other lives are cruised and at the time of universal destructions all living beings are
dissolved in the reasoning body of planets and planets are also dissolve in the supreme lord
Vishnu (33). Oh ! Maitrey, I have elaborated the science of intangible and supreme texture (of
lord Vishnu) from which entire universe is created and merged and who know this micro
science will get ability to be well versed to fetch the knowledge of (present) past and future
tense (34). Without the knowledge of astrological science these can not be visulised.
Henceforth, everyone, especially, Brahmins must fetch the knowledge of astrology (35). One
who does not know the wonders of astrology knowledge and criticise and blame it will go to
hell called “Rourav” and take blind rebirth (36).

74 74 ~l ¤(6 9l¹lH¹ (l¹ HlU 94U77

BlP 9¤P·" ¯P 66 B6 l~P

( 4ll¹¬¹ 9l¹lH¹

There are too many theories for creation, maintenance and destructions and power of lord
Vishnu and nothing to add. The translation is simple to understand the concept.

It is true that astrology is the eyes of vedapurusha and one can visulise the past, present and
future times (events) with its help. The word ‘Rourav’ as used by Parasar is indicative of
literature and philosophical thought for modern world and allegorical of Vedas age. This kind of
hell is the symbol of present day situation of misfortunes (dourbhagya), poverty (daridrata) and
heart wailing suffers (dukh). And one who can not visulise this kind of difficult situation and can
not see the path of his well being is blind philosophically. Therefore, sage Parashara
envisaged the wisdom of astrology for every one and best to the Brahmins as they also pursue
the Vedas which is an advantage of easy and quick understanding of this occult science.

While concluding the chapter a thought must be given so that every native can have a chance
to live better life. As said earlier lord Vishnu is devoid of any nature and quality (He is nirgun),
but while disguising the universe (shrusti leela – vaishvik leela ) He becomes qualitative ( He is
saguna) with spiritual power (parmatmaansha) and natural power (jeevansha). Non-living and
undetermined lord Vishnu has many manifestations, came to human earth in planetary forms (
grah rupi avatar) to repent the human beings for their deeds as they are endowed with
jivaansha and could not be able to distinguish parmatmaansha sacred in them. Lord Vishnu’s
complete manifestation of planetary form of parmatmaansha ( grah rupi parmatmaansha
BPH.. Referential Transcript…Translations..Comments… 12
avatar) destroy the evil textures and increase the power of spirit and divinity and thereby giving
repent to their jivaansha deeds and do establish the religious ( dharma sthapna ). This is very
important for any class and category of people or any people of religion. Even though it is
ignored all during the human era, it is the base root of life to sustain and substance in the
universe and Sage Parashar with all other sages is also emphasizing the same. In most of the
religions planets are known as Devas i.e Lords. Planets jivaansha as existed in human being is
called Kalpurushaang. Living beings humans is having three basic textures (satva-raj-tam) and
can reveal the one which is more in existence and accordingly get the repent of their deeds. All
these three textures (tridha prakruti viz., satva,raj,tam) are hold by the divinity. Those who go
to the shelter of Lord Vishnu’s complete manifestation of planetary form of parmatmaansha (
grah rupi parmatmaansha avatar) such as Ram, Krishna, etc. will get the YOGAKSHEM i.e
insurance of spiritual textures. Each and every human being who keeps deep faith, get shelter
in the planetary power of parmatmaansha as elaborated in this jyotish shastra – astrology will
definitely get the spiritual textures and well being. This is because only deep & pious faith
holds and supports the RELEGION in human life and nothing can take its place and thereby
religion is established in the life and coexisted with science in the society. By this process the
living being i.e. jivaansha is getting the blessings of the nature-divine spirit i.e. parmatmaansha
and at the end of life the same is dissolved in the either jivaansha or parmatmaansha of
planets according to the deeds (karma vipak). The principle is also established in the lord
Krishna’s GITA by saying that “ Ananyaschintyomam ye janaH parupaste | Tehsam
nityabhiyktanam yogakshemam vahamyaham ||”. .. Means that those who with undeviating
thinking with deep and pious faith get the shelter of lord Krishna then their wellbeing
responsibility is perpetually carried away by Him.
Here the words ‘yogkshem’ has the literature meaning that the person who is coming to the
shelter of lord is blessed by yog and xem....i.e...aprpya ki prapti is yog and jo prpya hai ishki
rakhsa is xem. Dictionary meaning of YOGAKSHEM is insurance of every things i.e. well
beings of every thing. When jivaansha is resolved himself in all the worldly comforts i.e. ‘moh-
maya’ and thereby forget the parmatmaansha and could not get the shelter of lord can never
get the divinity and his well beings. Sage Parashar tried to explain this simple rule and
established that lord Janardan is the planetary manifestation (avatar) only. And this rule is also
established in Shrimad Bhagavat which states that Shishumar Chakra (planetary Galaxy) is
the texture of lord Vishnu and a mantra is given there in for its daily worship.. “ Jyotirlokaya
kalaynaya nimisham pataye mahapurushayabhidhimahi”. And in my opinion every astrologer
should worship this mantra and prudent approach and a true prospective should be given to
this thought.

………jaya jaya shrii bruhat paaraashara hora shaastre purvakhaNDe
Shashtraavtaaranamadikathanam naam prathamaH.. oum tat sat shrimad
yogishwara paaraashara arpaNamastu…….
jaya jaya śrī brulal pārāśara lora śāslro purvaklando
śāslrāvalāranāmadikallanam nām prallamal!! oum lal sal śrimad yogiśvara
pārāśara arpanamaslu!

BPH.. Referential Transcript…Translations..Comments… 13