Shambhu prasad astrologer

Varaha Mihira in Brhat Jataka 7. So there is no doubt who Varaha Mihira thought he was quoting. Modern western-centric scholars years later with no access to his material are doing a disservice by such neo-colonial etic approach to the study of the history of Vedic astrology.

Bhattotpala lived in North India on the same latitude as Ujjain Mihira, , p. This was before the Islamic invasion of India with attendant destruction of libraries, places of learning, decline of scholarship and general decline of Krsna's Vedic civilization in North India.

His writings indicate that he had at his access many ancient works of jyotish, many of which we only know about because he quotes them in his commentaries Mihira, , pp.

It seems that he had access to various royal libraries in North India particularly Ujjain which was the native place of Varaha Mihira. Yet despite his living before the general destruction in the wake of the Islamic invasion and having access to a vast quantity of jyotish literature he was unable to see let alone acquire Parasara Hora quoted by Varaha Mihira.

How then is it that we are able to get it years later with all the difficulties and loss associated with the passage of so much time? Therefore there is great doubt as to the authenticity of the modern BPHS. Because of its many ancient commentaries by Bhattopala and others especially the Dasadhyayi of Talakkulathur Govindam Bhattathiri.

Raman note the complete absence of any mention of BPHS:. Though difficult to be comprehended by even intelligent persons, yet with the aid of the commentaries of Bhattotpala and others, it is possible to understand the book.

Compare Varaha Mihira's own admission, Brhat Jataka deals with horoscopy and Krishneeya with Prasna. One well acquainted with these two books can, according to the author, safely claim good scholarship. So say the learned.

Another reason that casts doubt on the veracity of the modern BPHS is the complete lack of any ancient commentary on the text. The oldest commentary known to me is that of Devacandra Jha's Hindi commentary from the first half of the 20th century, that is, less than years old.

More recently are the previously mentioned English translations and commentaries of Santanam and Sharma. In the preface of the first volume of his translation Santanam mentions that he had access to the following published texts:.

N Krishna Rau in the preface of his translation of BPHS only mentions the Sri Venkateswata Press edition that he says was published 35 years earlier and seems to be the basis of his translation as no other source is mentioned.

Commentaries ensure that the corpus of the material in the text stays intact and allows us to track changes in the text. For example we know that the Bhagavad Gita has 18 chapters and verses because all the commentaries from ancient to modern have the same number.

If someone were to publish an edition of more or less than verses it would be immediately detected as spurious. But if a work has no commentaries then we can not know if there have been any changes to the text unless there is some other system such as ghanapata of keeping the text from changing.

We can have reasonable faith and trust in the authenticity of the present version of Brhat Jataka because there are a number of commentaries on this text some of them very ancient. These commentaries preserve the text and its structure in a way that is hard to do without commentaries. Shastri Shastri, , p. Dasadhyayi is one of such commentaries in Sanskrit, by Talakkulathur Govindam Bhattathiri.

Perhaps next prominent one is Vivaranam of Rudra. Srinivasaraghava Aiyangar, published by Adyar Library, Chennai, in How to tell what is authentic in BPHS and what has been interpolated by later authors? The first thing to consider is that Varaha Mihira refers to many previous and contemporary authors:. His equally learned scholiast Bhattotpala persistently styled him as 'the redactor of the entire Jyotihsastra,' and the author himself makes his position clear in [Brhat Samhita] 9.

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He declares, 'astronomy and astrology are the sciences based on Agama; should there be any difference of opinion among ancient writers , it would not be proper on my part to put forward my view only; I shall, however, state the majority view.

His works assume still greater importance from the fact that they are the sole source of our knowledge about many works and their authors, but for these references, might have irrecoverably been lost to us.

In the same chapter Shastri gives a list of all authors consulted by Varaha Mihira for composing Brhat Samhita pointing out that Varaha Mihira quoted Parasara many times Shastri, , pp.

And, in Brhat Jataka particularly chapter 7 Varaha Mihira names many previous scholars whose works he is familiar with these include but are not limited to: As "the redactor of the entire Jyotihsastra" it would necessitate Varaha Mihira's extensive familiarity with the works of the authors he names.

Since he extensively quotes from the works of Parasara including his Parasara Hora Sastra we can presume his familiarity with its contents. Varaha Mihira has extracted from these works the essence of what is important in Jyotish Brhat Jataka 1. We should also like to say that while a study of the Brhat Jataka will prove helpful in our search for the real BPHS it should not be our sole guide.

There is Satyajatakam by Satyacarya which is still extant and was held in esteem by Varaha Mihira.

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Some works of the Yavana writers who also predated Mihira are still extant. And Hora Sara and Saravali will also be very helpful. These texts were all before the era of Bhattotpala. After his era I would suggest that we can also gain insight into the real BPHS from Sarvartha Cintamani and Jataka Parijata which were written relatively shortly after the era of Bhattotpala and in a region of India that had yet to experience the disruptions of the Islamic invasion and attendant destruction of libraries.

So it is possible that these scholars had access to the real BPHS. However in Brhat Jataka 1. In this system which ever Rasi the lagna appears is the 1st Bhava, the next Rasi is the 2nd Bhava, the next Rasi the 3rd Bhava etc.

This is still followed by many traditional astrologers especially in the matter of Astamangala Prasna in Kerala. It is also the method used in Jaimini system. At some future date we will write an essay describing the faults of the unequal house system. Chapters of BPHS appear to be interpolations. The chapters deal with remedial measures for various problems.

The remedial measures that are recommended include the worship of various planets, nakshatra devas and other devas such as Siva and Varuna. This is completely contrary to what is known of the character and life of Parasara Muni who is known as a great devotee of Lord Krsna and His avataras.

Parasara was the father of an incarnation of Krsna Vedavyasa , Srimad Bahgavatam 1. Parasara is also the speaker of the Visnu Purana.

Strict Vaisnavas initiated into Vaisnava mantras do not worship anyone other than Lord Krsna or His avataras as explained by Lord Krsna in Bhagavada-gita Abandon all varieties of religion and just surrender unto Me.

I shall deliver you from all sinful reactions. Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.

Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.

This is explained in more detail by Srila Gopala Bhatta Gosvami in the introduction of his Sat Kriya Sara Dipika wherein he quotes various sastras to support his claim:. As a person desires to cross the ocean by holding the tail of a dog, similarly an unintelligent man desires to deliver himself from the material bondage by worshipping others, giving up Lord Hari.

Even the slightest disreputable activity destroys a great quantity of virtue. Vast learning is destroyed by just the slightest wrong understanding. Bhakti is destroyed by the slightest dependence upon the demigods.

Please refer to Sat Kriya Sara Dipika for a complete treatment of this topic. His Holiness Jayadvaita Swami has also published a detailed explanation of why we do not worship demigods. These later interpolations also contradict what Parasara says in BPHS chapter 2 wherein he describes the planets as being manifestations of different avataras of Lord Krsna.

This section is consistent with the known teachings of Parasara. If he understands the planets to be manifestations of Bhagavan Sri Krsna then it would be superfluous to take shelter elsewhere than at the lotus feet of the Supreme Personality of God Sri Krsna.

Hence to find several chapters in which we supposedly find Parasara Muni recommending practices totally at variance with his own teachings that he spoke in Srimad Bhagavatam and Visnu Purana naturally make us question their inclusion in any work he authored. One thing that is obvious is the complete absence of any reference to Jaimini astrology in Brhat Jataka which covers chapters 6, and sprinkled in chapters 8, 9 , , and 44 in the modern BPHS Parasara, The absence of any reference to Jaimini's system of astrology in Brhat Jataka could mean one of the following:.

It should also be noted that there is no mention of Jaimini system in the vast majority of the classic texts. The following texts on Jataka are Jaimini free:. It should also be noted that all the authors up to the time of Saravali lived before Bhattotapala and from an inspection of their works evidently had access to Parasara Hora and were much influenced by him yet they have no trace of Jaimini in them.

The only texts that I could find that had any trace of Jaimini were Uttara Kalamrta 1. Sastri estimates that Uttara Kalamrta is a fairly modern work written sometime after the 16th or 17th century AD Kalidasa, , p. And, Jataka Tattva, allegedly authored in by Mahadeva, also uses some concepts of Jaimini such as atmakaraka -- Jataka Tattva 1.

What one notices about these two texts is that though Jaimini concepts such as arudha and atmakaraka are used the framework is that of Parasara.

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Jaimini aspects are not used. It appears to be a blending of what the authors thought most useful in Jaimini added to Parasara in such a way as to not jar the axiomatic system of Parasara as would be the case if Jaimini aspects were also introduced.

The best known commentary on Jaimini Sutras is that of Nilakantha who is estimated by my Jaimini guru, Sriman Iranganti Rangacarya , to have flourished in the 17th century AD Jaimini, p.

We note that both Uttara Kalamrta and Jataka Tattva are contemporary or later than Nilakantha suggesting that he is their source on Jaimini in their works. This also strongly suggests that the chapters on Jaimini were inserted into the modern BPHS sometime after Nilakantha 17th century AD by someone who was not an expert on Jaimini.

We will comment why he was not an expert later. The fact that Jaimini astrology is absent in all ancient classical works and only made its appearance after the commentaries of Nilakantha in the 17th century AD raises certain doubts about the Jaimini system.

Whereas, Nilakantha only had access to the first two chapters of Jaimini with others missing suggests that the work is much older than Nilakantha since part of it is already lost. There is a controversy over whether Nilakanta commented on all four chapters or only the first two.

And, Surya Narayain Rao Rao, p. Whereas, there are the Vriddhakarikas , and Vanchhanathiyam as well as other lesser known commentators such as Krsna Misra Phalaratnamala and Somanatha Misra Kalpalata who are considered earlier than Nilakantha but exactly how much earlier is open to speculation guessing. Whereas, works such as Jaimini Padyamritam , have not had their dates ascertained yet but seem to be no earlier than 18th century AD.

We do not consider option 3 likely since we see that soon after the publication of Nilakantha's commentary on Jaimini sutras the authors of Uttara Kalamrta and Jataka Tattva used elements of this system in their work. And other authors in last century before the modern "revival" of Jaimini have used Jaimini system of ayurdaya Ojha, , pp.

Revision February 7, It has been brought to our attention that since Jaimini Sutras extensively use the Katapayadi system and that since the first known usage of Katapayadi system is dated between 4th and 7th centuries AD then, unless it can be shown otherwise, it strongly suggests that Jaimini sutras was written after this time and are not of the same antiquity as the original BPHS , favoring scenario 1 above as correct.

We previously mentioned that the Jaimini material inserted into the modern BPHS was done by someone who didn't properly understand Jaimini Sutras. We would now like to briefly take up this subject. My guru for Jaimini Sutra , Sriman Iranganti Rangacarya , translator and commentator of Jaimini Sutramritam with more than 40 years experience in Jaimini system, directly told me to strictly ignore whatever so-called Jaimini material is found in BPHS because it will simply lead to confusion and contradictions.

One example should suffice to see what quagmire one can end up in. Argala as defined in the Jaimini School according to ancient commentaries can only be applied to a specific planet which has achieved a certain status by virtue of very clear criteria.

I list them in increasing order of importance Jaimini, p. Rahu and Ketu can not be aspecting planets in this scheme. Aspects are strictly according to Jaimini system. In 1, 5 and 6 instead of Janma Lagna it can be 5th or 9th but it must be applied consistently, by that I mean it must not be mixed together such as 5th in Rasi and 9th in Navamsa.

It has to be 5th or 9th in both. Thus according to classical Jaimini School argala is only to be applied to what Sriman Iranganti Rangacarya calls the "aspecting planet. It would be beyond the scope of this essay to go into further comparison between the actual Jaimini system and what is found in the modern BPHS.

But to mix the two is to simply court disaster. One very senior astrologer who had mixed the two sources Jaimini Sutras and BPHS confidentially told me that he had been studying Jaimini system for more than 20 years and found it full of contradictions and confusions, he lamented that: What to speak of the confusion that arises if you mix the real Jaimini system with what is represented as Jaimini system in BPHS even more confusion will arise if the student of Parasara system mixes in Jaimini methods indiscriminately.

Sastri warns "If the student of Parasara's text is not careful, he will mix up the two systems and get himself in contradictions and confusions.

And, Sriman Iranganti Rangacarya jokingly illustrated to me the negative effect of mixing Jaimini and Parasara. Once there was a Telegu speaking man who also knew Sanskrit.

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