Prasna marga astrology

astrology, highly developed by ancient savants, they will find truths full of significance to human life and relevant to modern times. Prasna Marga is perhaps one.
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New releases. Add to Wishlist. Prasna Marga is a vedic astrological dissertation on "Astrology of Question", where the primary source of information is the "Natal chart of the Question" that a person poses to the astrologer. This method is very powerful and useful when dealing with situations of abstract nature. It also works well if the exact details about the birth of the native are not available. Another interesting aspect of this text is its very deep esoteric and occult nature. The theory of karma and astrology is very structurally elaborated in this book.

The text contains descriptions of many obscure gods and karmic patterns associated. It also includes elements of balck magic and witchcraft. One entire chapter is dedicated to Dream Interpretation. Since then, there have been a number of works presented by many great astrologers to deepen a deeper influence on these fundamental principles. Some of them have greater consistency than others, and Prasna Marga can be considered as one of the important books of Vedic astrology.

Prasna Marga covers almost the entire range of subjects: Jataka or predictive astrology, muhurtha or elective astrology, parihara or corrective astrology and nimithas or the science of omens. He also elaborates on the karmic principle of astrology. It explains how some of the lesser-known charities and evil deities affect the events of a person's life, a subject that is largely absent in other works. Reviews Review Policy. Eligible for Family Library. Learn More. Houses of Harm Ascertaining the "Drishti Badha" Place of Attack Evil Arising from Words Bala-Graha Affliction Food Poisoning Troubles from Enemies Nature of Trouble Who is the Enemy?

Enemy's Motive Identifying the Enemy Means Adopted by Enemies Where the Kshudra is Kept Removing the Mahabhichara Different Kinds of Devatas Who should Perform Remedies Whereabouts of the Querist Success Over Enemies Bright and Dark Future Means to Adopt Locating a Treasure Trore Nature of Persons met with on the Way Characteristics of Bride and Bridegroom Rulers of Different Parts of Day Characteristicis due to Five Elements Lakshanas Given in other Works Danger to the House Loss of Metals Interpreting First Letter of Query Predicting by Betel Leaves Acquisition of Elephants Indications for Sickness Performing Obsequies Happiness and Sorrow to Parents Afflictions to Residence Avakahada System Becoming the Head Kalachakra or Time Cycle Star Positions in Kalachakra Position of Yogini Calculating the Yogini Features of Yogini Movements of Yogini on Weekdays Longitudes of Yogini and Mrityu Movement of Mrityu Hell and Heaven Signs of Krita Yuga Etc.

Index of Technical Terms Sanscrit Errata Due to my other literary commitments, publishing the second edition had to be delayed, though there was great demand for the book. It is my hope that this new edition will aid both the students and savants of astrology in their studies and researches and contribute to a better understanding and appreciation of the novel methods of horoscopic interpretation presented in these pages.

Thanks are due to the well-known publishers Motilal Banarsidass for having brought out this edition attractively. Bangalore B. The idea to bring out an English edition of Prasna Marga first occurred to me in This was largely due to the persuasion of one Mr. G, Subrahmanya Iyer, then working as an assistant in my office. Iyer was well versed in astrology besides being a scholar in Sanskrit and Malayalam.

With his help and co operation a rough or tentative translation was made and the matter left there. For health reasons, Mr Iyer had to relinquish the job in my office and return to bis native land. I feel indebted to Mr. Iyer for the initial help given to me. I should say that the period between and was perhaps the most creative part of my life as it was during these years that the greater part of my intellectual productions in the shape of books were made available to the public.

Hence it was only in that the translation of Prasna Marga could be completely revised and re-written with copious notes and illustrations. But for various reasons the manuscript had to be again kept in cold storage. In , thanks to the persuasion of my son B. Kumar Babu and daughter Gayatri Devi Vasudev, I took up the final revision of Part I and completed the notes and the manuscript was made ready for the press. I do not claim infallibility. Some of the stanzas may not have been correctly translated or a meaning given which may not have been intended by the original author.

I am therefore open to correction. It is hoped that the book will be received with the same wannth by my indulgent readers as all my other publications have been received by them. Each part of this great work is self-contained and can be used without reference to the other. Though the title Prasna Marga suggests that the book deals with Prasna or horary astrology, I have to make it clear that the text gives equally valuable information bearing on natal astrology which can be used with advantage.

In bringing the book to its final shane, considerable assistance has been given to me by my daughter Gayatri Devi Yasudev and I must record my appreciation of this help. I have also to thank Prof. Bhat and late Mr. Nartin Rao for their helpful hints and my sons B. Niranjan Babu and B. Sachidananda Babsu who have been of much help to me in proof-corrections etc. I must put on record the helpful attitude that is being displayed by my esteemed friends P. Kamat and B. Anantharam of IBH Prakashana in coming forward to publish this bock.

Prasna Marga may be considered as one such work. It is an exhaustive treatise on the various aspects of Prasni or Horary astrology. This work can be considered as of exceptional interest and value. It appears that at that time our author bad an opponent by name Easwara Deekshita living in Chola country. Another great disciple of the author was Mochhattiloyit, a well- kn own personality in Kerala in those days. Kerala Varma was also a great astrologer. And in rendering the work into English reliance has been placed on this commentary.

Unfortunately the Sanskrit commentary is available only for the first part consisting of sixteen chapters. As regards the nature and value of the work, the author appears to have been a renowned scholar and has culled information from a number of ancient sources though bis favourite works appear to be Brihat Jataka and Krishneeya.

The topic of the work, though called Prasna Marga, covers almost the entire range of the subject: Jataka or predictive astrology, muhurtha or electional astrology, parihara or remedial astrology and nimittas or the science of omens. Here we have, essentially a work that touches en some of the most important aspects of life — longevity, death, disease etc.

The value of the work is unmistakable. It not only endorses the ancient principles of astrology but also extends beyond by giving methods which are not to be found even in such celebrated books as Brihat Jataka. The English translation presented herewith, as in the case of my other translations, is not word for word. It is more or less a summary of the stanzas as I have been able to understand, sometimes with the assistance of Pandits who are well acquainted with this work. It is possible my explantation may not render the intended meaning of the author.

I can only crave the indulgence of my readers for any such short comings. Though Punnasseri Neelakanta Shanna's Sanskrit text has been generally followed a manuscript traced at the Oriental Library, Madras, has also been made use of. Some verses in the fonner have been omitted and some in the latter included. As earlier indicated the author of Prasna Marga appears to have been a scholar of 13 exceptional merits not only in different aspects of astrology proper but also in such collateral subjects as omens and mantra sastra.

Diagnosing from the horoscope the nature of disease and the "spirits" responsible, and prescription of remedies are an important aspect of Prasna Marga. Today some "men of science" may smile at the author's tracing different types of insaiity to "possession" by evil spirits. To rid the world of mental illness is surely the most ancient aspiration. In this our author is not alone. Some of the western thinkers have started believing in ghosts, possession etc.

It is on record that many persons suffering from such mental troubles some of them seemingly incurable have been helped by mantra sastra. According to ancient thought, whatever be the modern jargon-schizophrenia, catatonia, dissociation, paranoia, reactive and endogenous depression, melancholia, maniac depressive psychosis — insanity is caused not only by organic factors but also by 'spirits' or disincamate beings. All the modern medical magic has not been found enough to cure insanity.

Hence the ancient teachings cannot be ignored as out of date. The first part has 16 chapters and the total number of slokas is I shall deal briefly with the contents. Chapter One begins with an introduction to Astrology, its branches, and who may study the science with success.

The author tells us what type of karma is indicated by the birth-chart and Prasna chart under different circumstances. How an astrologer should begin his day by prayer and what all he should note in any person who approaches him with a problem forms the crux of Chapter Two. The directions indicated by different signs and use of Arudha Lagna are explained. Answers are to be given according to Sutra, Thrisphuta, Ashtamangala and Suvamavastha. Muhurtas, favourable and unfavourable for queries, are also mentioned.

It also shows how omens, breath-variations and avastha or the mental state of the astrologer are used in answering queries. Sparsa or the part of the body touched by a querent comes in for discussion. The persons or objects encountered on the way to an astrologer, through direction, the first syllable uttered, the way he stands, or the object with him are all dealt with in this chapter. Facial expressions and the sight of certain creatures in interpreting prasna form the rest of the chapter.

Details for conducting Prasnakriya are explained in the next chapter. A lighted Lamp a Rasi Chakra, flowers, gold pieces, betel leaves and nuts, fruits and other similar articles are 14 necessary for divining the future. The lamp plays a very significant role. The shape, the size and depth of the flame, the oil and its quality, the wick and its quality as well as the container are all taken into account before coming to any conclusion. Next comes the Rasi Chakra. The thickness or otherwise of the lines constituting the chakra and any articles found in it are also indicative of results. Again there is some elaboration on 'spana' or the thing touched by the querent and different gestures as derofing different results.

The manner in which the astrologer must next pray and invoke God, Guru and the planets is outlined. After that, predictions are to be made on the basis of rules enumerated in the previous chapters. Chapter Five deals with determining various factors which are necessary in making predictions.

Without the correct rising sign, no prediction can be made. It shows how the Lagna Sphuta using the shadow-method, and the Chandra Sphuta are to be found out. These methods bearing on astronomical calculations are not in vogue any more and they mav be ignored. It also shows how the Arudhasphuta is to be calculated. Jeeva, Roga and Mrityu are capable of giving different results. Nakshatra and Adhipathi Sutras refer to the present. Samanya Sutra refers to the past. Amsaka and Maha Sutras refer to the future. The whole chart of a querent with reference to Trisphuta, Dasas, Antardasas and Duta Lakshana must all be carefully assessed.

Different results are attributed to Trisputas falling in different signs and Navamsas. The results vary with reference to Nakshatras also. There are enumerated certain Nakshatras which when they coincide with Trisphuta indicate death. Chapter six limits the period of prognostication to one year which contains all the Dasas in proportion to their Vimshottari duration How the science of a Sankhya or numbers can be applied to Horary Astrology, is beautifully detailed in Chapter Seven. The 3 digits of a root number starting with the unit number pertain in a reverse order respectively to the future, the present and the past.

Ashtamangala Deva Prashna

The eight planets, the yonis of 8 creatures, the Panchabhutas, etc. Depending upon the nature of each of these, results can be good, bad or indifferent. The root number or the Ashtamangala divided by 30, 27, 7, 12, 9 and 5 respectively gives as the remainder the lunar day, the constellation, the week-day, the zodiacal sign, the planet and the element in respective order.

These reckoned from the Janma Rasi and Nakshatra are used in indicating the immediate future confined to a day or a year. Chapter Eight is comprehensive dealing with the effects of Arudha Lagna, Navamsa Lagna, Chatra, Sprishtanga and Janma results depending upon benefic or malefic associations to 15 which they are subject. The different avasthas or planetary states are capable of indicating different types of reactions and states of mind of the questioner. Prepounderance of Gulika indicates death. The 8 cardinal points beginning from East are signified by Arudha and the twelve Rasis.

Different planets rule different types of vegetation which can be made use of in locating lost articles and missing persons. The lay of the gold piece is again discussed in drawing conclusions. The Navamsas of Mandi, the Moon and Lagna are indicative of illness, death or incurable disease depending upon the sign in which they fall. Lagna in the Vargas of different planets gives different results. Association of Chandra Navamsa Rasi with planets gives results varying with the nature of the planets. Chandra Kriya see Appendix is also given a passing reference. The longevity of a person is detennined by a consideration of the Arudha Lagna, the Moon's position, Gulika and other factors together with any omens that may be observed at the time of a question.

The 1st and 8th houses and their lords are also important. The twelve houses should be reckoned from Arudba or Lagna, whichever is stronger. If Prasna results are similar to results based on horoscopy, then the astrologer can assertively predict events. In Chapter Nine a reference is made to one's past Kanna, a human life being a means to exhaust it. The horoscope reveals such Karma but it can also be overcome through atma-jnana or self-realisation. The author enumerates two kinds of longevity, namely, Yogayus and Dasayus which are common to most classical works.

Several combinations and permutations of planetary lords for Alpayus short life , Madhyayus medium life and Pumayus long life are explained in some detail. Chapter Ten treats of detennining death on the basis of the birth and horary charts. Lirstly, the Dasayus system is explained by which the Dasa and Antardasa in which death may be anticipated are picked out from numerous candidates.

An exhaustive list of maraka planets is provided. The Kalachakra Dasa system is also dealt with. Transits, particularly those of Saturn, Jupiter, the Sun and the Moon can also be effectively applied in this regard, to narrow down the range of time when death is likely. Ashtakavarga signs, the role of Gulika, when Niryana planets become deadly, the time of death, etc. On the basis of the last letter syllable of a query, the time of death can also be calculated aided by omens. Various factors have to be carefully reconciled before pronouncing the final word on death.

The nature and cause of death receive special attention in Chapter Eleven. The Sun, the Moon, Mars, Mercury, Jupiter, Venus and Saturn respectively in the 8th house cause death by fire, drowning, weapons, high fever, disease, thirst and hunger. Depending upon the planet 16 influencing the 8th house and the organ ruled by that sign, death will be due to the disturbance of the humour or dhatu signified by it. The lord of the 22nd drekkana plays a significant role in causing death.

Whether the end will be peaceful or unhappy, is to be gleaned from the nature of the planet in the 7th from the Navamsa occupied by Mandi. Certain omens coinciding with the lord of Mrityusphuta being a particular planet are also taken into account.


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An assessment of the probable time, place and nature of death can be made with accuracy. Diagnosing and prescription for sickness are dealt with in Chapter Twelve. Malefics in houses other than 3 and 11, and benefics in 3, 6, 12 and 8 indicate bad health. Planets in 6, 8 and 12 give a clue to the disease. The region of the affection is detennined according to the nature of the Lagna. The thridoshas and the seasons ruled by the afflicting planet, etc. Diseases are classified into two types — Nija or natural and Aguntaka or acquired. Nija ailments are divided into sarirotha or those relating to the body and chittotha or mental afflictions.

Sarirotha afflictions arise out of imbalance in vatha wind , kapha phlegm , pitta bile or a mixture of the three. They are treated besides well-known methods of Ayurveda by supplementing the prescribed flavour or taste in food, viz. Ailments caused by curses, incantations and falls from elevation come under the first. To the second group belong problems of a psychic nature including lunacy caused by evil spirits. The causes of madness are enumerated and appropriate remedies including mantras suggested. Chapter Thirteen shows how to determine the day on which sickness commenced.

The computations are mostly on the basis of the constellation occupied by the Moon, or the Rasi corresponding to the first letter of the word uttered by the messenger or querent. Recovery is judged by the Moon's transit of certain Rasis. The time and possibility of recovery is also found out by noting of certain constellations coinciding with the commencement of illness. The wrath of certain Deities is also held as the cause of even physical ailments. But the primary cause of all affliction is one's past sins denoted by planets in Anishta places. Atonement through repentence, gifts, feeding, prayer and homos as prescribed by Sayanacharj a in his Kanna Vipaka are said to alleviate or cure these afflictions.

Interpreting results and timing events cover Chapter Fourteen. It begins with how to fix the age of a querent on the basis of the lord of Lagna. Bhavas are considered as having two significations — external and internal, or the gross and the subtle. There are 21 conditions listed in which a Bhava becomes weak. The karakatwa of planets is also used in delineating results pertaining to the concerned Bhavas. Planets in different vargas — own, friendly, vargottama or inimical — also influence results. The effects of Gulika and the 5 Upagrahas tertiary planets in 17 various Bhavas get prominence.

The author also shows how the time of fructification of results can be ascertained by combining the period allotted to a planet and the Navamsa gained by it. The effects of Dasas are attributed to the Kanna which is of two kinds — Dridha and Adridha. Dridha Karma is due to conscious activity — mental, verbal or physical. Adridha Kanna is caused by unintentional activity.

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A particular thought, word or deed resulting in Karma is detennined from whether a malefic is in the 5th, 2nd or 10th respectively. Then the topic of imprisonment is abruptly taken up. The Sun's position detennines the place of incarceration. Planetary results are described in tome detail before the chapter comes to a close.

What are the reasons for the miseries of mankind? Chapter Fifteen deals with this subject in detail. They are eleven in number.

Kerala Astrology (Prasna Marga)

The astrologer must first detennine the nature of Karma, favourable or unfavourable, that is to unfurl itself in the querent's life. Different planets in different signs and Drekkanas indicate different Deities as responsible. Acts of omission or commission that transgress moral codes lead to different types of bad Karma that accumulates to show up as misery only at a later stage of time, whether in this life or some future life.

Each type of Karma comes under the governance of a particular Deity. By propitiating this Deity, some sort of compromise can be obtained and the misery alleviated to a certain degree. The Satwic, Rajasic or Tamasik nature of the Deity involved is ascertained. This enables us to know the nature of the act that is responsible for bringing about the current misery suffered by the querent. The lord of the house of harm or the planet that is responsible for the suffering is called 'angry planet'. Most of the offences are related to temple idols, temple property and the conduct of temple affairs.

Combinations for the displeasure of parents, preceptors, other elders and Brahmins, as the cause of suffering, are given. Ghosts cause trouble if Gulika is involved with the house of trouble. Evil eye or drishti badha attaches itself to people who are in extreme states, whether of passion, health, fatigue, finance, filth, hysterics of joy or sorrow, beauty or mental weakness. Women in particular states are also vulnerable to the evil eye. Drishti badha is said to arise by seeing mischievous grahas or spirits. A list of places frequented by these grahas is given.

They are of 27 types, 18 being very powerful and 9, secondary and not so strong. Then we are enabled to differentiate the 27 spirits. The position of Arudha also helps in determining the house of harm. This chapter next deals with Bahgrahas which trouble only children, who may suffer through poison administered through food. The particular food causing the dosha can be made out from Gulika or Rahu and Arudha Lagna. Poison may be administered either to harm the victim or to gain control over him. Two types of disorders are discussed, one caused by a disorder of the 18 thridoshas and the other, through mantric spells cast by enemies.

Finally, the Parihara or the method of destroying the Kshudrabhichara is detailed out. Different Homas and Balis are prescribed. The last or Chapter Sixteen begins with how to find out where the questioner in cases where someone else comes to ask a question on another's behalf due to the latter being away somewhere is at the time of question.

The nature movable, fixed or common of the Arudha Lagna indicates the distance at which the questioner is and the Amsa-sign shows the nature of life he is leading. Whether the period earlier to the date of question was fortunate or unfortunate is determined by whether benefics or malefics occupy the 6 houses from the latter part of the 4th house. This is for persons bom in Libra to Pisces. For those bom in Aries to Virgo, the past is indicated by houses 4 to 10 and the future by houses 10 to 4. There are 4 means of attaining one's objective, viz. The next topic dealt with is how to locate treasures, if any, in a house.

The importance of Amdha Lagna in regard to married partner has been stressed. The chapter also deals with certain simple methods, popular in rural parts, to answer queries. In the raise of sickness, the Deity responsible for it can be detennined by an arithmetical calculation of the number governing the first letter of the question.

Different propitiatory remedies are also mentioned. The manner, number and state of betel leaves presented to an astrologer help us to know which Bhavas or significations in a chart prosper and which, suffer. On the basis of betel-leaves Thamboola Lagna can be determined and deductions made. There is then a mention of the principles by which queries made by rulers applicable to ancient times on capture of elephants etc. The anxiety of children as to whether they will be able to perform the death-ceremonies of their parents etc. The Sun and 9th lord well placed indicate a positive answer.

Afflictions to them indicate obstacles, intermptions in the middle and help from third parties to complete them successfully. Combinations for getting grateful children, and the nature of relations between son and father are enumerated. Acquisition of political power on the basis of the aster-isms occupied by the Sun, the Moon, Mars, Lagna lord and 10th lord at question time is explained. Then we have the Kalachakra, a diagram drawn according to specification marking 28 nakshatras in it including Abhijit.

Methods of locating the positions of Yogini and Mrityu in terms of zodiacal signs and constellations are given. Yogini is symbolically described as a fierce murderous female entity. Although there is no difference of opinion as to the rising of Yogini in different week-days, there is some difference, amongst astrological authors, as to its pith. Questions on ascension to heaven, fall to bell or acquisition of wealth can be answered by making use of 3 factors, viz.

If these stunas afflict Lagna or Arudha Lagna, hell after death or life equivalent to death will be the querent's lot. The last chapter, also the longest, ends with the span of life of man. Longevity in different Yugas time-cycles is given. The signs are also divided as coming under different Yugas. Planets occupying signs and Navamsas governed by different Yugas give a proportionate part of longevity to the native. Thus ends Chapter Sixteen. In conclusion we have to observe that Prasna Marga is a unique work on Natal and Horary Astrology, omens and remedial measures and a careful study of the work is recommended to all students and savants of astrology.

In this stanza, the author Harihara makes obeisance to Vishnu who is referred to as Dugdha Sindhu Kanyadhavam, meaning lord of one Lakshmi who was evolved out of the milky ocean. The author prays for the purification or enlightenment Buddhi , improvement Vriddhi and perfection Siddhi of his mind. Stanza 2. NOTES There is a widespread belief in India that mere learning alone cannot make an astrologer a successful predictor. One should acquire what is called Vaksiddhi or the gift of correct prediction and this power, it is held, could be acquired by sincere prayers to God and preceptor.


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    • Hence the invocation that the author's speech be blessed with truth. Stanza 3. His pupils being doctors of science are great seers of the future Stanza 4. NOTES In stanza 2, the invocation is addressed to preceptors in general while in stanza 3, the author salutes his own Guru by name Mangalasseri whose pupils, he declares, are all highly learned astrologers.

    In stanza 4, salutation is made to his village God Siva Chellureeswara or Perinchellurappa after which the author begins his famous work on astrology which he himself learnt after due initiation and which he now intends for the benefit of his pupils. The three skandhas are Ganita, Samhita and Hora. Stanza 7. Hora Skandha deals with horoscopy, Prasna, Muhurtha and a part of Nimitta. Samhita Skandha deals elaborately with Nimitta. Stanza 8. It sketches also the nature and shape of meteors, shooting stars and all the wonderful natural phenomena. Varaha Mihira endorses this classification when he observes thus in his Brihat Samhita The six angas referred to in stanza 6 may be defined thus: i Jataka: Deals with predictions to be made on the basis of the rising sign at birth.

    As regards the three main sections or skandhas referred to in stanza 5, explanations as to what each of these deals with are to be found in stanzas 7 and 8. The following extract from my English Translation of Brihat Samhita in preparation will give the reader an idea of what Samhita treats of: "Samhita deals with the movements of the Sun and the planets; their nature, dimension, colour, rays, brilliancy and shape; their risings and settings; their regular courses and deviations therefrom; their retrograde and somewhat retrograde motions, their conjunctions with nakshatras, and their own positions among the other planets and constellations.

    It also deals with matters connected with harems; with moles, injuries to footwear and clothes, chamara hairy fans , danda sticks , bedding, seats; testing of precious stones, lamps, tooth-brush and the like. Stanza 9. Ganita Skandha comes under Pramana while the other two skandhas go under Phala. NOTES Ganita or astronomy comes under pramana according to which the test of truth is actually demonstrative, i. Phala on the other hand is not capable of immediate demonstration.

    Phala is based upon cause-effect phenomena. Hence the future of man is only the fruit phala of his past actions. Stanza No person possessing all the organs intact but without eyesight can have an individuality. The Vedas have six angas or 23 auxliaries and astrology is the first and foremost as representing the eyes. The other five are Chandas, Vyakarana, Kalpa, Siksha and Nirukta representing respectively legs or feet, face, hands, nose and ears respectively. Chandas sastra treats about Rishis and Chanda Devatas mentioned in the Vedas and they form the basis legs.

    Vyakarana or Sabda treats about the grammatical peculiarities found in the Vedas.

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    It is as it were the face of the Vedas. Kalpa treats about the procedure to be followed in sacrifices and the Dharmas of the sacrificial priests. It represents the hands. Siksha is concerned with the 'sounds', the 'phonetics' of the Vedas. Nirukta deals with the special meaning of the Vedic words and sounds. Chandas, Kalpa and Vyakarana are in the shape of sutras. Nirukta is in prose and Siksha and Jyotisha are in the fonn of verses. The allusion by way of a simile to want of individuality purushatwa in the absence of eye-sight, made in stanza 12, is merely to emphasize the importance given to sight or vision astrology as against all the other limbs angas of the body Vedas.

    A proper study of. NOTES Though stanza 13 implies that the study of astrology should be restricted to Brahmins alone yet from the reference made to Yavanas and Mlechchas well versed in astrology being held in same respect as Rishis, it is clear that all intelligent persons, irrespective of their caste, creed or religion, can take to the study of the subject through proper initiation. The Brahmin, unlike as commonly understood, can be anyone who leads a simple and pious life. Sage Vyasa in the Mahabharata says that everyone is bom a sudra and becomes a Brahmin through his deeds as per the statement The same meaning is implied in the Srimad Bhagavad Gita wherein Lord Krishna says the four-fold division was on the basis of one's nature and one's work.

    Brahmins, according to the Lord, are those who lead lives of piety, are forbearing, calm, self-controlled and seekers of knowledge. It is difficult to define the term Mlechcha. But by a careful perusal of the literature connected with ancient scientific thought, I would venture to say that the inhabitants of Afghanistan, Arabia and Persia were probably intended by the tenn Mlechcha. It is not correct to 24 suggest that mlechcha means neecha.

    On the contrary the term mlechcha meant a person inhabiting a certain tract of land which I would identify as the strip beginning from Afghanistan and extending upto and including modem Iran. The Yavanas are, of course, the Greeks. This stanza furnishes us with the clue that the ancient Hindus had cultural relations with Middle East and Southern European countries. In fact the astrological writings of Yavanacharyas seem to have been held in such high esteem by a celebrated scientist like Varaha Mihira that he does not hesitate to give them the respect due to a Maharshi.

    There seems to have been considerable intermingling of Indian, Greek and Arabian cultures during the time of Mihira, though it cannot be denied that all those countries were highly indebted to India, the mother of all arts and sciences. The learned support this statement. In this connection, reference may also be made to similar qualifications laid down by Varaha-Mihira in his Brihat Samhita. One, who wishes to be a correct predictor, should not only be an adept in Astrology, Astronomy, Vedas and Mantra Sastras, but also must be a man of character, religious, righteous and must have obtained siddhi of certain secret mantras which would confer on the astrologer the uncanny power of correct predictions.

    Varahamihira goes to the extent of suggesting that the astrologer should be of noble birth, and agreeable appearance. Humility must characterise his behaviour. His personal habits must be disciplined and above opprobium. He should be well versed in ritual and expiatory ceremonies. He should be gifted to resolve independently any tough problems. Disciplined life, faith in God, a helpful nature and scrupulous adherence to certain types of austerity would enable him to 25 develop his power of intuition considerably and this would be a great asset to anyone who aspired to be a successful astrologer.

    The ten kinds of astrological mathematics referred to in stanza 17 are explained in the following two stanzas. Stanza 18 is also to be found in a slightly varied form in Satya Samhita. NOTES As I do not propose to explain the astronomical aspect of astrology, I would refer the readers to such works as Surya Siddhanta and Siddhanta Siromani for the elucidation of the astronomical references.

    The astrologer is expected to be thoroughly conversant with the method of calculating eclipses, planetary longitudes, heliacal risings and settings and other astronomical phenomena. Kali day is the number of days passed from the beginning of Kali Yuga to the epoch in question. The mean position of a planet is the position which it would have attained at a uniform rate of motion and the corrections to be applied in respect of the eccentricity of the orbit are not considered.

    The mean longitude is reckoned on the assumption that the orbits of planets are concentric circles. Because the orbits are elliptical and not circular, equations are later on applied to the mean positions to get the true longitudes. Two planets are said to be in fight graha yuddha when they are in conjunction and the distance between them is less than one degree. All the planets excepting the Sun and the Moon can enter into ' war '.

    The conquering planet is the one whose longitude is less. The heliacal setting and rising of planets asthodaya occur when they are at certain distances from the Sun. I do not propose to discuss them in these notes. Modem Nautical almanacs give all astronomical details required for astrological purposes.

    Stanzas 22 and Romasa is more accurate and Surya is the most accurate. Vasishta and Poulasa are not accurate. The first three can be relied upon. And the last two are archaic in character. Of these, only five seem to have merited the admiration of Varahamihira, who, as will be seen subsequently is generally the source of inspiration for our author. According to this author, Paitamaha or Brahma, Romasa and Surya Siddhantas can be relied on, while Vasishta and Paulasa, are not accurate.

    But Varahamihira in his Pancha- siddhantika which is a summary of the five siddhantas above referred to clearly says that the siddhanta made by Paulasa is accurate; near to it stands the siddhanta of Romaka and more accurate is the Saura. And the remaining two, viz. Romaka and Surya are accepted as accurate by Varahamihira even though pride of place is invariably given to Surya. This will enable him to master all astrological knowledge. According to another reading, mridu vargas are Mrigasira, Anuradha and Revati and seeghra 27 vargas are Aswini, Hasta and Pushyami. NOTES Apart from the planets being huge masses of matter they are also supposed to have their subtle or spiritual aspects.

    The navagraha pujas are intended to establish some sort of resonance between thought-vibrations of the individual and those released from the planetary bodies. So does this science when properly cultivated. One well acquainted with these two books can, according to the author, safely claim good scholarship. So say the learned. The author or Prasna Marga seems to have had such great regard for Dasadhyayi, that he regards this commentary as a suitable boat for crossing the grand ocean of astrological knowledge.

    As the name implies, Dasadhyayi is a commentary on only the first ten chapters of Brihat Jataka. The name of the commentator is still 28 obscure, though some hold that one Govinda Somayaji wrote these commentaries. As to why he chose to comment on only ten chapters, remains inexplicable. He must have had his own reasons.

    To gratify the curiosity of readers as to the uniqueness of Dasadhyayi, I shall just refer to the first sloka of Chapter I of Brihat Jataka. The first line of the sloka runs thus This sloka, according to Bhattotpala, is merely an invocation addressed to the great and glorious Sun. But Dasadhyayi sees in it a variety of meanings, consistent with Varahamihira's own claim to this effect in stanza 2 of Chapter I of Brihat Jataka. It is said that the method of casting unknown horoscopes Nashta Juuika is contained in this sloka, apart from other equally important or significant meanings.

    Each word of the sloka, apart from what it ordinarily connotes, is supposed to stand for some other meaning. Thus while by the word moorthithve is meant one of the astamurthis of Siva vide English Translation of Brihat Jataka by B. Suryanarain Rao it is also said to imply moorthibhava or Lagna. Similarly each word of the sloka is held to be capable of a variety of meanings and interpretations.

    From this the number 'parika' should be subtracted. Again from the remainder, got by subtracting 'parika' from 'moorthithve 'the number of 'pitha' after being inverted should be subtracted, as the commentary says that the number 'pitha' should be subtracted only after it is inverted sodhayed vilomena. Then to this remainder the number 'sasa' should be added This gives the number of slokas contained in Brihat Jataka.

    When this is calculated, we will get the number as shown hereunder: — 1 The number of'moorthithve' is as 'thve' is 4, 'rthi' is 6 and 'mu' is 5. Then we get plus 55 This is the total number of slokas contained in the work Brihat Jataka. The above observations, it is hoped, will give the reader an idea of how the author of Dasadhyayi has tried to interpret Brihat Jataka. A portion of this he reaps in heaven or hell but for the remnant he has to take a new birth. The effects of sanchita will be exhausted in heaven or hell. The result of the prarabdha kanna will be lessened only by experiencing them.

    The subject of Karma is so vast that it would be impossible to make justice to it by way of a short note. Karma has its philosophical as well as astrological aspects. The author of this work has tried to explain thai sanchita karma can be exhausted by our sojourn in heaven or hell, whereas prarabdha karma must be experienced in this life.

    Prarabdha karma, at the end of this life, will result in our re-birth, this cycle of births and deaths going on till the attainment of gnana or true knowledge. I have dealt with the theory of Kanna exhaustively in my book Astrology and Modern Thought and I would refer my esteemed readers to this book for more details. This cycle of births goes on until the attainment of moksha.

    Stanzas 36 and All the planets indicate clearly whether we are enjoying or suffering now as a result of our actions in our previous birth. What is done at an inauspicious time, begets evil. However remote our deeds, the results are bound to be experienced in the family. Planets are only an index of things to happen and they do not cause the events. The same idea is expressed by almost all classical writers. This definition must enable us to appreciate the real significance and scope of astrology and its relation to the theory of Kanna.

    Stanzas 37 and 38 repeat the same idea. It is also suggested in stanza 38 that accumulated Karma during the past birth may be experienced not only by the person concerned but also by his descendants. Then what is the use of Prasna? NOTES 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 could be put to when horoscopy can deal with all important events. He answers the question in the following stanzas: - Stanza Here a question arises.

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    If vice versa, then also the native is experiencing the effects of good Kanna done in this birth. There is repeated emphasis on the influences of Kanna and the importance of Prasna in finding out the nature of Karma to be enjoyed in this 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 favourable 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. Therefore there is a close similarity between Prasna and Jataka. NOTES 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 Kanna and hence the time of birth is significant. Similarly a person proceeds to an astrologer to ascertain his future prompted by a Divine force and hence the time of question is equally important. There are no doubt certain points of difference in reading Prasna charts and horoscopes.

    PRASNAMARGAM

    They are discussed by the author in their proper places. But unless otherwise implied, all events revealed in a horoscope can also be read from a Prasna chart. The principles given in this book may be used with advantage in studying horoscopes. Thus concludes the 1st chapter of Prasha Marga.

    Obviously this chapter also gives us an insight into the social life of the people of Kerala in particular and India in general at the time of this author. We are infonned that even now in Kerala where this science had developed much, there are many families which have own astrologers to consult with as we find elsewhere family physicians attending to the health of a family. The astrologer is called in and asked to read ,the past, present and the future of the family by astha mangala prasna.

    The first part of this treatise deals with this art and the author has detailed every aspect of it for the benefit of Daivajnas astrologers. An astrologer is expected to be very learned and to lead a godly life. The astrologer believes that what he foretells, will never be satisfactory, unless his preceptor and his initiated mantra lead him on to find out the real truth in spite of the diversity of views revealed therein Ashta Mangala Prasna. He should carefully examine the appearance, dress, movements, actions, etc. He should also note down any ominous sound or indicative sign. Lastly, he should very carefully diagnose the nature of his own breath.

    Early in the morning, the querist should meet the astrologer with some humble presents and ask his question in a reverential attitude. The person consulting is not, of course, expected to know this treatise but the details furnished are for the information of the astrologer. Favourable constellations are the 2nd, 4th, 6th and 8th from birth star. Saturday and Tuesday are not auspicious.

    Stanzas 4, 5 and 6. No prediction should be 33 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 kn ow the future, whether they ask or not, deserve to be given predictions on the basis of Arudha" at the time of Prasna. 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. The Arudha Rasi is the sign corresponding to the direction occupied by the questioner at the time of putting the query. A careful consideration of arudha leads to a proper assessment of the chart concerned. 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 questioner being agitated, walking up and down 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 is better the astrologer always keeps ready a circle see appendix 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 detennined. NOTES 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 of the astrologer and the querist have their own role to play in indicating the outcome of a query.

    The author poses a very intriguing problem to modem thinkers, when he brings together a variety of apparently unconnected matters as having a 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 or 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 mould life. It enjoins a thorough examination of the minds of the astrologer and the querist. 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.

    These predictions should be based on three factors, viz. 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 for man.

    Rao used to tell me that by a certain code of interpretation of the sounds, gestures and movements of certain species of animals, the future could be ascertained with considerable accuracy. I am not attempting an explanation of the other technical tenns used in this stanza, such as thrisphuta, etc. Stanzas 14 and If the astrologer is calm, if the querent frames his question in the proper fonn 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. Queries put under such evil times are indicative of inauspicious results. NOTES According to stanzas 16 to 20, an astrologer has to consider innumerable astronomical 36 factors before pronouncing judgement. There are nearly 22 doshas or afflictions or inauspicious periods. When a question is put under these doshas, the indication should be deemed to prove harmful or inauspicious. For the infonnation of the readers, I propose to list these doshas seriatim. There is a slight difference between the definition of the following doshas as given here and as found in some works on Muhurtha.

    Visha: 50, 24, 30, 4, 14, 11, 30, 20, 32, 30, 20, 18, 22, 20, 14, 14, 10, 14, 20, 24, 20, 10, 10, 18, 16, 24, 30; 4 ghatis from these limits in each of the 27 constellations respectively. For example, in Krittika that part of the constellation coming between 30 and 34 ghatis becomes Visha. Riktha Thithis: The 4th, 8th, 9th and 14th lunar days. Bad Karanas: Vishti and Sthira.

    Vishti is the 7th Karana. The first seven come by rotation eight times in a lunar month commencing with the second half of the first lunar day. There are 11 Karanas, the four, viz. Sandhis or junctional points: a The first and the lastghati 24 minutes of a lunar day and nakshatra. Gulikodaya Kala: This is the time at which the tertiary planet Gulika rises. Each day at a particular interval of time from sunrise as given below Gulika is said to rise.

    Vyathipatha: This is an evil Yoga prohibited for all auspicious works. The method of calculation of Vyathipatha has been detailed in all Hindu astronomical treatises. Eclipses: For three days from the time of the commencement of solar or lunar eclipse, the lime is said to be inauspicious. Sarpasiras: The latter half of Vyathipatha. Ekargala: This yoga is powerful during the daytime. Reject the remainder and the quotient plus 1 is the Ekargala nakshatra. The 2nd, 7th, 10th, 11th, 14th, 16th, 18th and 20th from this asterism are also Ekargala stars.

    Dagdha Yoga arises when Sunday to Saturday respectively coincide with the 12th, 11th, 5th, 2nd, 6th, 8th and 9th lunar days.