Decoding Ancient Wisdom: A Concise Overview of Brihat Parasara Hora Shastra”
I like to start everything on a positive note and end it on a positive note only. In my daily life also, I like to talk, act and think positively, but practically. However, I have to start this article with a slight negative touch so that I can take an anticipatory bail. The first thing is that I am very bad at keeping promises. I don’t like to give or take promises. I have realized my weakness, so for the last sixteen years, I have not given or taken any promises from anyone. It is a commitment, and I hate commitments, no matter what the commitment is.
You will be wondering why I am whipping out all these, and perhaps, as you may think, I am vetting out my frustration. No, never. I want to start a series of articles about Brihat Parasara Hora Sastra in a simplified manner so that every layman can understand what this beautiful book holds. Today I want to publish the first article in this series, but I have to jot down a few points about myself and my faith so that people can understand my articles better.
Brihat Parashara Hora Shastra, often referred to simply as Parashara Hora Shastra, is a foundational and authoritative text in Vedic astrology (Jyotisha). It is attributed to the ancient sage Parashara and is considered one of the most comprehensive and detailed treatises on astrology within the Vedic tradition. The word “Hora” in the title refers to the study of time and its influence on earthly and individual destinies.
Sage Parasara, a revered figure in Hindu theology, is renowned for his significant contributions to Vedic astrology and ancient Indian scriptures. Believed to have lived during the Dvapara Yuga, he is credited as the founder of the Scriptures in Brihat Parashara Hora Shastra. He did not write this, but these scriptures were passed through generations as Sruthis, but some years back, these scriptures got into the print form. This comprehensive work outlines the principles of astrology, providing insights into planetary movements, horoscope interpretations, and predictive techniques.
Parasara is also recognized as the father of Vyasa, the sage who composed the epic Mahabharata. His teachings extend beyond astrology, encompassing various aspects of dharma (righteousness), spirituality, and the cosmic order. Parasara’s wisdom is embedded in the Puranas and revered Hindu scriptures, influencing the understanding of cosmic laws and the interconnectedness of life.
Known for his ascetic lifestyle and profound knowledge, Sage Parasara’s legacy endures through the continued study and practice of Vedic astrology. Devotees and scholars alike hold him in high esteem, acknowledging his role in shaping the spiritual and astrological landscape of ancient India. His teachings continue to inspire seekers on the path of self-discovery and cosmic understanding.
The point I want to stress is that BPHS (Brihat Parashara Hora Shastra) is part of Hindu theology, and it is the collection of Vedic scriptures taught to Sage Maitreya by Sage Parasara. It is ultimately the result of Vedic thoughts rooted in the Vedic deities, Vedic creation, and Vedic philosophy. Meanwhile, I am a hardcore monotheist who doesn’t follow the Vedic lifestyle or Vedic faith.
Many people get confused when I say I am a monotheist. They ask, Are you Christian? I say no. Are you Muslim? I say no. I ask them only one thing: Does God have a religion? Why would God have a religion? Guys, I have no religion, and I have never taught any religion to my children. I am from a Communist family, and by God’s grace, we don’t talk about religion or God in our family. The most dangerous person in the world is the one who fights for their religion and god, because this guy has no faith in his own god that it can protect itself. As far as I know, God doesn’t own any religion; it cannot be pleased by any rituals other than good karma and a good lifestyle.
I don’t have any particular rituals; I don’t ridicule any religion or their deities; and moreover, I don’t worship any idols, as it is against my faith as God cannot be compromised into an idol. However, I don’t make fun of any religion or if someone worships an idol, as that’s their freedom. Never fight in the name of God, because noone has ever seen it.
So, when a person like me venture into a branch of Vedic culture, definitely people will raise their brows, on how am I going to fit into this stream. Especially, I have studied astrology from short-term classes in International Astrology Classes Bharatiya Vidya Bhawan from Guruji K. N. Raoji.
I will share my experience from my astrology class. In that class, Guruji was teaching about Pancham Bhava, which means 5th house. Guruji taught using certain horoscopes, and then he was telling how the gayatri mantra helped a person recover from the bedridden stage. I am a monotheist; I can’t recite the Gayatri mantra. I humbly asked him, for those who do not practice Vedic culture, what do they do instead of chanting the Gayatri mantra? His answer pacified me a lot, as he said, It doesn’t matter; you pray to the entity that you trust. Guruji is Guruji; he knows every disciple’s thought process.
I will never ever bow my head in front of an idol; it is like death for me. If someone does that, I will never ridicule him because he can relate to it. Let him do that. Finally, no one has ever seen God. That’s what all theological principles say.
In Hinduism, I can relate more to Advaita Vedanta, which is a philosophical and spiritual tradition that originates from the ancient Vedic scriptures of India. “Advaita” means “non-dual” in Sanskrit, and Vedanta refers to the end or culmination of the Vedas, the oldest sacred texts of Hinduism. Advaita Vedanta is primarily associated with the teachings of Adi Shankaracharya, an influential philosopher and theologian who lived in the 8th century CE.
The central concept of Advaita Vedanta is the principle of non-duality (Advaita), which asserts that ultimate reality, often referred to as Brahman, is without any form of differentiation or division. In other words, there is only one ultimate, unchanging, and undivided reality that transcends the world of appearances. This oneness is considered the true nature of the self (Atman), and realizing this oneness is the goal of human life.
Key tenets of Advaita Vedanta include:
Brahman: The ultimate reality, often described as formless, infinite, and beyond all attributes. Brahman is considered the source and essence of everything in the universe.
Atman: the individual self or soul. According to Advaita Vedanta, the Atman is not separate from the Brahman; they are essentially the same. Realizing the oneness of Atman and Brahman is the path to liberation (moksha).
Maya: The illusory and transient nature of the world. Maya is the power that creates the appearance of diversity and separation in the world, but it is not ultimately real.
Jiva: The individual soul, which is often seen as trapped in the cycle of birth and death (samsara) due to ignorance (avidya) of its true nature.
Moksha: liberation or self-realization. Attaining moksha involves recognizing the non-dual nature of reality and realizing one’s identity with Brahman. This is considered the ultimate goal of life in Advaita Vedanta.
Advaita Vedanta has had a significant influence on Hindu philosophy and spirituality. While it is rooted in Hindu traditions, its teachings have also inspired thinkers and practitioners from various religious and philosophical backgrounds.
So, I was telling you that when I interpret BPHS, it will have the best logic from all religions, good points from the practical side, behavioral management, hypnosis, psychotherapy, psychology, or anything that can rejuvenate the person, not limiting him within the four walls of any religion. Its common sense, God doesn’t need religion if you say religion, then it is not from God.
Chapters 88–97 in BPHS mention remedial measures, but this chapter is not suitable for the entire architecture of BPHS. These remedial measures mention worshiping various planets, devas, nakshatras, and deities, which was not the form of worship of Sage Parasara. Firstly, Sage Parasara lived in Dvapara yuga, which is the age of Lord Krishna. He was a Krishna devotee.
Srimad Bhagvatam 1.3.21. says this:
tataḥ saptadaśe jātaḥ
satyavatyāṁ parāśarāt
cakre veda-taroḥ śākhā
dṛṣṭvā puṁso ’lpa-medhasaḥ
Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and sub branches, seeing that the people in general were less intelligent.
Vishnupurana is also by Sage Parasa, so the strict Vyshna followers do not worship any other deity other than the incarnations of Lord Vishnu. Gurji Shree K. N. Rao is a Lord Krishna devotee.
Even though Parasara has praised Agni and Soma in Rigveda Chapter 1, we don’t see him praying to them. So, indeed, Parasara was also a monotheist.
In Bhagavad-gita 7.20, Lord Krishna openly says
Kamais tais tair hrita-jnanah prapadyante ’nya-devatah
tam tam niyamam asthaya prakritya niyatah svaya.
Those whose knowledge has been carried away by material desires surrender to the celestial gods. Following their own nature, they worship the devatās, practicing rituals meant to propitiate these celestial personalities.
The very next Scripture can be alightly contradictory.
Bhagavad-gita 7.21
Yo yo yam yam tanum bhaktah shraddhayarchitum ichchhati
tasya tasyachalam shraddham tam eva vidadhamyaham
Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.
Bhagavad-gita 7.22 will clearly show what the Lord wants to say.
sa taya shraddhaya yuktas tasyaradhanam ihate
labhate cha tatah kaman mayaiva vihitan hi tan
Endowed with faith, the devotee worships a particular celestial god and obtains the objects of desire. But in reality, I alone arrange these benefits.
That means you or I pray; the answers are from one source. You can call it Krishna, Allah, or Yehova, or, like I call it, simply GOD.
So, what I was trying to say is that I will interpret BPHS chapter by chapter without corrupting the fundamentals of this divine science, which is purely made up of the main kind.
Still, I cannot promise how often I will write it, as I don’t like giving or taking commitments. I literally hate that. If you like to read, you read it. Otherwise, leave it. Still, it was my true desire to translate this complex book for those who really wanted to know it.