Brihatparāśara Hora Śāstra: A Compendium of Vedic Astrology

Chapter 4 describes the 12 Rāśis (zodiacal signs), their physical attributes, strengths (day/night), elemental nature, directions, and ruling planets. Each Rāśi is associated with specific body parts of 'Kaal Purush' (Time Personified) and classified as movable, fixed, or dual, and male or female. Descriptions include Mesh as blood-red and courageous, Vrishabha as white and mercantile, Mithun as a biped male and female pair, Kark as pale-red and Brahminical, Simh as royal and forest-residing, Kanya as a hill-resorter and merchant, Tula as black and Sudra, Vrischik as slender and Brahmin, Dhanu as tawny and royal, Makar as variegated and earthy, Kumbh as a pot-holding man and Sudra, and Meen as fish-like and watery. Chapter 5 introduces special Lagnas: Bhava Lagn, Hora Lagn, and Ghati Lagn, with methods for their calculation based on sunrise and birth time. These special Lagnas are used to create additional horoscopic charts (Bhava Kundalis) for deeper analysis. The concept of Varnad Dasha is explained, which predicts longevity and various life event timings by relating the natal Lagna and Hora Lagna to specific Rāśis and their dasha periods for Lagn and other Bhavas (houses).

Chapter 6 details the 'Shodash Vargas' or sixteen divisional charts, each calculated differently for odd and even Rāśis and presided over by specific deities or Grahas. These include Rasi (entire sign), Hora (half-sign), Dreshkan (one-third), Chaturthāńś (one-fourth), Saptāńś (one-seventh), Navāńś (one-ninth), Dashāńś (one-tenth), Dvadashāńś (one-twelfth), Shodashāńś (one-sixteenth), Vimshāńś (one-twentieth), Chaturvimshāńś (one-twenty-fourth), Saptavimshāńś (one-twenty-seventh), Trimshāńś (one-thirtieth), Khavedāńś (one-fortieth), Akshavedāńś (one-forty-fifth), and Shashtiāńś (one-sixtieth). Each Varga is crucial for specific life aspects. Chapter 7 explains the predictive use of these 16 divisions: Lagn for physique, Hora for wealth, Dreshkan for co-born, Chaturthāńś for fortunes, Saptāńś for children, Navāńś for spouse, Dashāńś for power, Dvadashāńś for parents, Shodashāńś for conveyances, Vimshāńś for worship, Chaturvimshāńś for learning, Saptavimshāńś for strength, Trimshāńś for evils, Khavedāńś for auspicious/inauspicious effects, and Akshavedāńś/Shashtiāńś for all indications. It also describes the Vimsopak strength (20-point strength) system, categorizing strengths as Purna, AtiPurna, Madhya, etc., to gauge a Grah's ability to produce results. The chapter concludes by defining Kendras (angles), Konas (trines), Panapharas (succedents), and Apoklimas (cadents) as important Bhava classifications for horoscopic analysis.

Chapter 8 introduces Rāśi Drishtis, where movable Rāśis aspect three fixed Rāśis, fixed Rāśis aspect three movable Rāśis, and common Rāśis aspect other common Rāśis, excluding an adjacent sign. Grahas in a Rāśi cast the same Drishti as the Rāśi itself. Chapter 9 begins the detailed analysis of 'Evils at Birth,' focusing on conditions that can cause premature death, especially before the age of 24. It outlines several planetary combinations indicating short life, such as Chandra in unfavorable houses aspected by malefics, or specific placements of Sani, Mangal, and Surya. The chapter also describes yogas leading to the early death of the mother (e.g., Chandra aspected by three malefics, or malefics in the 4th house from Chandra) or the father (e.g., Sani, Mangal, and Chandra in 1st, 7th, and 6th houses, or Surya afflicted by malefics). It introduces the concept of 'Sandhya' (twilight junctions) and 'Gandanta' as inauspicious birth timings. Chapter 10 provides 'Antidotes for Evils,' emphasizing that strong benefics in angles or trines, particularly a strong Guru in Lagna, can nullify numerous malefic yogas. Similarly, a strong Lagna Lord or benefics surrounding malefics can avert misfortunes. Surya in the 12th house for Tula Lagna is highlighted for bestowing long life.

Chapter 11 elaborates on what each of the 12 Bhavas signifies: Tanu (1st) for physique, intellect, and nature; Dhan (2nd) for wealth, family, and death; Sahaj (3rd) for valor, siblings, and journeys; Bandhu (4th) for conveyances, mother, and property; Putra (5th) for children, learning, and royalty; Ari (6th) for maternal uncle, enemies, and diseases; Yuvati (7th) for spouse, travel, and trade; Randhr (8th) for longevity, battles, and wealth of the dead; Dharm (9th) for fortune, religion, and father-in-law; Karma (10th) for profession, honor, and father; Labh (11th) for income, prosperity, and gains; and Vyaya (12th) for expenses, enemies, and death. It also discusses conditions for the prosperity or annihilation of a Bhava, based on its lord's strength, conjunctions, and aspects. Chapters 12 through 19 provide extremely specific predictions for each Bhava, describing effects when its lord is placed in various other Bhavas, or when certain planets occupy or aspect it. This includes physical comforts/diseases (Tanu), financial status/poverty (Dhan), sibling relationships/number (Sahaj), housing/comforts/mother's well-being (Bandhu), children/adoption/progeny quality (Putra), diseases/ulcers/unfortunate years (Ari), spouse's characteristics/marriage timing/wife's death (Yuvati), and factors affecting longevity (Randhr). For example, a strong Dhan Lord in Kendras or Konas indicates wealth, while its conjunction with malefics or placement in inauspicious houses signifies poverty. Similarly, various planetary combinations are detailed for gaining or losing children, and for predicting the exact ages of marriage or the death of a spouse.

Chapter 20 explores the effects of Dharm Bhava (9th house) on fortunes, father's well-being, and virtuous deeds. It details yogas predicting a fortunate, wealthy, or long-lived father, as well as unfavorable combinations indicating an indigent or early-deceased father. Combinations for devotion to the father and periods of fortune acquisition are also discussed. Chapter 21 focuses on Karm Bhava (10th house), covering career, paternal happiness, fame, and ethical conduct. It describes effects based on the strength and placement of the Karm Lord, indicating success or obstructions in work, good or bad deeds, and royal patronage. Yogas for fame are highlighted, particularly involving the Moon, Karm Lord, and Lagna Lord. Chapter 22 elucidates the effects of Labh Bhava (11th house) on gains and income. It provides numerous combinations for acquiring wealth, specifying amounts and ages, such as gains after marriage or through co-borns. It also addresses situations leading to lack of gains despite efforts. Chapter 23 covers Vyaya Bhava (12th house), detailing expenses, emancipation, foreign travel, and sinful earnings. It describes auspicious expenses (religious, charitable) versus unfruitful ones, and conditions for owning beautiful houses or experiencing lack of conjugal happiness. It also discusses planetary placements indicating final emancipation or wandering from country to country. Finally, Chapter 24 begins an extensive section on the effects of each Bhava Lord when placed in any of the 12 Bhavas, providing comprehensive interpretations for personality traits, wealth, relationships, and life events based on these placements.

The Brihatparāśara Hora Śāstra begins with an invocation and Maitreya's inquiry to Maharishi Parāśar about Jyotish, the supreme limb of the Vedas, encompassing Horā, Ganita, and Saṁhitā. Parāśar explains Vedic astrology's importance, emphasizing the auspicious purpose of Maitreya's questions for universal welfare. He then describes the creation of the universe by Vishnu, who is beyond the three Gunas (Sattva, Rajas, Tamas) but manifests through them. The text elaborates on Vishnu's perceptible and imperceptible forms, dual and triple powers, and the genesis of cosmic elements and Gunas from these divine emanations. It highlights that all beings, including celestial bodies and human souls, contain aspects of Jivatma and Paramatma, with Paramatma predominance in Grahas like Surya, Shiva, and Brahma.

Chapter 2 discusses the great incarnations of Vishnu, emphasizing that figures like Ram, Krishn, Narasimh, and Varah are entirely Paramātṁāńś, while other incarnations include Jivāńś. It reveals that Vishnu incarnates through the nine Grahas (planets) to deliver karmic results, destroy evil, and sustain divine beings. Specific Grahas are linked to particular incarnations: Surya to Ram, Chandra to Krishn, Mangal to Narasimh, Budh to Buddha, Guru to Vaman, Sukr to Parashuram, Sani to Kurma, Rahu to Varah, and Ketu to Meen. The text stresses the importance of Jyotish knowledge for understanding past, present, and future. Chapter 3 provides detailed descriptions of the Grahas, clarifying that stars (Nakshatras) are stationary while Grahas move through the zodiac. It defines the zodiac's 27 Nakshatras and 12 Rāśis. Key planetary attributes covered include their colors, genders (Surya, Mangal, Guru as male; Chandra, Sukr as female; Budh, Sani as neuter), presiding deities, elemental associations (Guru-space, Sani-air, Mangal-fire, Sukr-water, Budh-earth), castes, and Gunic dispositions. It also delineates physical descriptions, tastes, and periods governed by each Grah.

The text details various strengths of Grahas: directional strength (Dig Bala), nocturnal/diurnal strength (Kala Bala), and strength based on their position in the bright or dark half of the lunar month. It outlines their exaltation and debilitation signs and degrees, as well as their Mooltrikon and own Bhavas. A complex system of natural and temporary relationships between Grahas is introduced, categorizing them as friends, enemies, or neutrals. These relationships combine to form compound relationships, influencing the extent of auspicious or inauspicious effects (full, three-quarters, half, one-quarter, or nil beneficence). The concept of non-luminous UpaGrahas like Dhoom, Vyatipat, Parivesh, Chap (Indra Dhanus), and UpaKetu, which are malefics causing affliction, is also presented, along with methods for calculating their positions and effects. Finally, the calculation and interpretation of Gulik, Kaal, Mrityu, Yamaghantak, and Ardhaprahar are explained, emphasizing their role as indicators of misfortune if their starting positions coincide with the ascendant.