Hora Ratnam by Balabhadra, written sometime in the 15th century, is a fantastic compilation work. On many aspects of astrology Balabhadra gives the opinion of many famous works by Rishis and gives notes also. A must read for any serious student of astrology.
Horaratnam
Introductory Chapter – about the author, astrology, fate etc.
1. Benedictory Prayer: Salutation to Lord Ganesa. Let the trunk of Lord Ganesa be helpful to those who want to cross the ocean of astrology which can be crossed only with great difficulty.
Notes: Ganesa, the elephant-faced God and a son of Lord Siva is worshipped as a remover of obstacles in all Hindu rituals and auspicious acts. The elephant in the woods uses its trunk to clear off obstacles, on its path. Thus the author invokes the elephant-faced God, who has a trunk, to fulfil the mission of crossing the ocean of astrology.
2. Author’s Family History: Kanyakubja is a glorious city with virtuous Brahmins (or learned men). In this city, was born Srilal in sage Bharadwaja’s descent who was shining forth with fame and learning.
Notes: Kanyakubja in ancient days was known as an abode of learned Brahmins. Many famous personages like poet Bhavabhuthi belonged to this city. Its modem name is Kannoj and is in Uttar Pradesh in northern India.
3. Devi Dasa: To Srilal was born Devi Dasa, versed in sacrificial rituals and endowed with learning, lands, fame and happiness. Devi Dasa produced a wonderful commentary on Acharya Sripati’s Paddhati.
Notes: Sripati’s work is popularly known as Sripati Paddhati or Sripateeyam and deals widely with important mathematical aspects of astrology, like computation of strengths of planets and houses. There is another quite an elaborate text on predictive astrology attributed to some Sripati. We do not know whether it is the same Sripati.
4. Kshema Kama: Devi Dasa’s younger brother, Khema Karna (a colloquial form of “Kshema Karna”) was a scholar in astrology and was an adept at rituals. Narayana, younger to Khema Karna, was an expert in the secrets of Surya Siddhanta.
Notes: Surya Siddhanta authored by Maya is the most revered treatise on Hindu astronomy, narrating methods of arriving at planetary longitudes, eclipses, and such other matters. Out of all the astronomical treatises, Varaha Mihira prefers this even to Paulasa Siddhanta, the improved versions of which are Brahma Gupta Siddhanta and Bhaskara Siddhanta. Surya Siddhanta is also known as Savita Siddhanta and has its best English translation by Rev. Ebenezer Burgess, 1860 AD.
5. Chaturbhuja Mishra: Younger to Narayana was Chaturbhuja Mishra who topped in reasoning skills and philosophy and was a staunch devotee of Lord Rama, honoured by all the rulers of the earth.
Notes: “Satarka” apart from reasoning skills (in arguments) also means “skilled in speculation”. Seeing the time period of the author’s family, it should however be understood that the said Chaturbhuja was gifted with reasoning skills, possibly in the subject of law.
6. Damodara: Chaturbhuja’s younger brother was Damodara who was unconquerable in royal assemblies and who produced such a commentary on Bhaskara’s work as adorable by the learned.
7- 8. Reference to the Author: Damodara had two sons, Bala Bhadra and Hari Rama. Bal Bhadra, with the assistance of the memories (or experience) of past birth (i.e. with exceptional brilliance, a gift acquired because of good deeds of the previous birth), commented on ‘Makaranda’. After this, he commented on Bhaskaracharya’s ‘Bija Ganitha’. An unparalleled work, ‘Varsha Ratnam’ dealing with Tajaka system was also produced by him. In spite of the fact that there exist (many) astrological works, the present work is the result of the favours of the lotus feet of my preceptor (so says Bala Bhadra).
Notes: The compiler of “Hora Ratnam” is Bala Bhadra, the first son of Damodara. While Bala Bhadra’s commentary on “Makaranda” does not seem to be available, the said work seems to be Gunakara’s on “Hora Makaranda”. Bala Bhadra’s work on Tajaka system or annual horoscopy (said to originally belong to Persian school) dealing with treatment of solar return horoscopes is also known as “Hayana Ratna”.
The author’s humility is seen in preferring the blessings of his preceptor than what he had himself learnt from the various authoritative ancient texts. One’s Guru or preceptor is declared by ancient scriptures as “Pratyaksha Daivam” or god that can be seen in reality.
9. Although men of ancient times had composed elaborate works, I specially write this work after a thoughtful consideration.
Notes : By the above statement, it is implied that the author had studied the various elaborate works prevailing during his times and produced the present work with more useful additions due to the mercy of his preceptor.
The reader will be surprised to know that Bala Bhadra had consulted as many as some hundred ancient authorities and works, or so, in preparing the present magnum opus. Most of those texts are not available in today’s times, except some well¬ known ones like Brihat Jataka, Saravali, Jatakabharanam, and Narapati Jayacharya. At least, some important essence is available to us, out of such rarest texts, thanks to the selfless and untiring efforts of Bala Bhadra.
10. Paying Obeisance: Bala Bhadra offers his obeisance to his father Damopara, and the Universal teacher Lord Rama, and commences writing the present work ‘Hora Ratnam’ for the pleasure of the learned.
A question arises as to how a text-book can be written without the narration of the four pre-requisites like Sambandha (relationship).
Notes: The pre-requisites considered essential for writing a treatise in the ancient. days were:
1. Relationship
2. Object
3. Subject
4. The particular author’s eligibility or intellectual capacity. These qualities have been well-displayed by our author.
11-12. The object is realized by stating the relationship between the teller and listener (or the author and the reader). That is why in all the Sastras, relationship is first narrated, on being questioned of the subject, it is to be stated that unless the relationship is first told, nothing can be understood.
Description of Astrology : The answer thus is: The science (Sastra) of astrology denoted by the word “Hora” had been well- expounded by sages like Pita aha (the Universal Grand-father, Brahma), Narada, Vasishta and Kasyapa. It is in the form of a Skandha and is a reflector of various kinds of effects of a birth. It is the eyes of the Vedas and is worth a study by Brahmins.
Notes: Astrology is in principle attributed to eighteen sages in all. They are:
1. Brahma (Pitamaha) 2. Surya (the Sun¬ God) 3. Vyasa 4. Vasishta 5. Atri
6. Parasara 7. Kasyapa 8. Narada (Brahma’s son) 9. Garga 10. Marichi
11. Manu (the original law-giver of the Hindus) 12. Angirasa, 13. Romaka
14. Paulasthya 15. Chyavana (Father of ancient medicine as well) 16. Yavana
17. Bhrlgu 18. Saunaka.
Skandha means a chapter or section of a book or system. It also means the trunk of a tree wherefrom its branches begin. From a study of astrology, many unknown mundane aspects of our lives begin to be known as the branches begin at the trunk of a tree. The growth of these aspects can be monitored profitably with the help of astrological clues. Thus the author has cleverly used the appropriate term.
“Hora” meaning horoscopy is derived from the four-syllable Sanskrit compound word ” Aho-Ratra” which denotes a combination of day and night. (Hora also means an hour or 24th part of the whole day from one sun rise to another.)
13-14. Accordingto Sage Narada: Astrology (the Sastra of Light), the pure eye of the Vedas, devoid of darkness (“Akalmasham”), has three branches, namely
(1) Siddhanta (2) Samhita (3) Bora. Without a study of (or guidance from) this science, actions based on Sruti and Smriti do not bear fruits. For this reason, Lord Brahma had in ancient times expounded the science of astrology for’ the benefit of the Universe. Hence’ Brahmins should make efforts to pursue this science.
Thus end Narada’s views.
Notes: Astrology has three branches, in the order of Siddhanta, Samhita and Hora.
1. Firstly “Siddhanta” which is a canonical text-book, especially on astronomy. Nine such are widely recognized. These are. Brahma Siddhanta, Surya Siddhanta, Garga Siddhant, Brihaspati Siddhanta, Soma Siddhanta (of Lord Siva), Narada Siddhanta, Parasara Siddhanta, Paulasa Siddhanta and Vasishta Siddhanta.
Varaha Mihira’s Pancha Siddhantika deals with Siddhantas like Paulastya and Rombka. These text-books help us know of the various heavenly phenomena frequently used in astrological calculations.
2. The second is “Samhita” which means any methodically arranged collection of text or verses. We have Brihat Samhita, Narada Samhita, Vasishta Samhita, Bhadra Bahu Samhita etc. These texts possess a mine of information, which are mostly non-¬genethliacal and are used to foresee civic events.
3. The third one, “Hora”, deals with predictive astrology which is essentially genethliacal in nature. Varaha Mihira, however, refers to the three branches of astrology as Hora Sastra, viz. horoscopy, horary (Prasna) and electional (Muhurta). Thus it is a comprehensive term.
Other explanations: Sruti denotes traditional laws transmitted by hearing while Smriti deals with traditional laws transmitted by memory. These are conformable to the Vedas. Our actions are expected to be virtuous and within the framework of the laws codified in these sacred texts. In begetting fruits of such actions, to a better extent, knowledge of astrology is said to be akin to oars used by a boat-man.
15-16. Garga’s Views : Sage Garga attributes a blemish to teaching this science to a Soodra. Whichever Brahmin, out of concordance greed delusion or ignorance preaches astrology to a Soodra will proceed towards the hell. The words of such a Soodra, to whom astrology is taught, shall never be acceptable, just as dogs are not entitled to offerings of sacred rituals.
Thus end Garga’s views.
Notes: This view was expressed when, in remote past, the academic courses and livelihood were chalked out according to one’s family of birth.
Brahmin has been described as one belonging to the first of four original divisions of Hindu traditional body, but often in the present day a layman engaged in non-priestly occupations although the name is said to be strictly applicable to only one who knows and recites the Vedas again and again. Thus it normally indicates a person versed in traditional laws.
For practical reasons, these caste divisions are not possible in this changing era, and expanded globe with various cultures.
A practical interpretation of these original instructions is that astrology should not be taught to people who do not perform good deeds and cannot put it to genuine use with a commitment to the expansion of the science.
Subject-Matter : The commencement of this treatise is done with description of zodiacal signs, planets, inferior births, impregnation, birth (of human beings) etc. and these are inter¬related to astrology as explanation and demonstration.
Notes: The arrangement of chapters suggested by traditional exponents is as under.
Rasi Prabheda = signs of the zodiac, their divisions and properties.
Grahci Yoni Bheda = Nature of planets and their properties.
Viyoni Janma = Births inferior to human beings, viz. animals, vegetable kingdom etc. or births of those that are not of human beings.
Nisheka = Results of planetary phenomena prevailing at the time of physical union with an aim to obtain offspring, i.e. impiegnation.
Interestingly, these are the initial four chapters of Varaha Miliira’s Brihat Jataka also.
Our ancients had followed disciplinary way of writing text-books on astrology. The first chapter of a detailed work is always on signs. The 2nd one is on planets. Chapters like Adhana, Nisheka, infantile dangers, life-span etc. follow immediately thereafter. Then occur chapters dealing with Bhava calculations, effects and the like. Thus they went step by step. Also see the ensuing also as reflecting Kasyapa’s views on chapterisation.
17-20. Sage Kaasyapa’s Views : In the branch of Hora, the following matters occur (which are the proper order). Zodiacal signs, planets, inferior births, impregnation, birth, planetary evils prevailing at birth, cancellation of such evils, life-span, different kinds of major and sub periods (directional influences), Ashtaka Varga, livelihood, combinations for royal status, Nabhasa Yogas (perennially valid combinations in preference to others), lunar yogas, effects of two or more planets in conjunction, combinations for ascetic order, nature of signs, effects of planetary aspects, effects of planetary positions in various houses, Asraya Yogas, female horoscopy, infructuous combinations, death, lost horoscopy, effects of decanates etc. All these are derivable from the branch of Hora, i.e. genethliacal astrology.
Thus end the views of Kasyapa.
Notes : Sage Kasyapa was one of the earliest exponents of astrology. He was the husband of Aditi and twelve other daughters of Daksha. By Aditi, he was father of Adityas and Maha Vishnu. By his twelve other wives, he was father of demons, reptiles, birds and all kinds of living beings. He was one of the seven Rishis (or Sapta Rishis) and priest of Parasu Rama and Sri Rama.
He is listed amongst the eighteen greatest exp6nehts of astrology as seen in the earlier notes.
In the present verses, Bala Bhadra quotes Kasyapa and tells us as to what the Bora branch of astrology consists of ¬Generally the are the subject matters diScussed in various ancient predictive astrology texts arid in that order.
A careful observation will reveal the importance given by ancients to life-span including childhood danger. Such chapters occur following Adhana Adhyaya. For without knowledge of life span, there is no point in studying a horoscope. Thus the entire key to horoscope lies with the 8th house and such others.
Bala Bhadra Clarifies: In the above quotation, the word “Aadi” (meaning et cetera in the .expression “Dreshkaanaadi phalam”), ‘includes year, .month, day, natal constellation and others.
Notes : In sage asyapa’s expression, “Dreshkaanaadi Phalam” means “effects of decanates etc.” which covers effects of births in specified solar months like Chaitra, week days like Sunday and birth stars like Aswini as well.
There are 36 decanates, each of 10° of which the reader will come to know as he advances in his studies.
21. Vasishta’s View : As per Vasishta, only a Brahmin is entitled to study the science of astrology which is holy and secretive. For after a successful study of this science, a Brahmin will obtain wealth (not necessarily lucre), religious merits (or virtues) front-ranking fame and emancipation.
Thus end the Views of Vasishta.
Notes: Artha, Dharma and Moksha are three among the four Purusharthas or human ends prescribed by Hindu Sastras. Kaama, another Purushartha, is excluded from the benefits that can be granted by astrology. Kaama means desire, pleasures, love for sensualio/ or material enjoyment.
22. Surya’s Views : Lord Surya told concerning Aruna that even amongst Brahmins oilly the one who stood the test (of Sastraic requirements) should take up astrology. Such a Brahmin should have conquered his five senses, should be learned (in other branches of the Sastras), should be capable of remaining with the preceptor for a long duration and be a self-realized soul. Only such a Brahmin’s divinations will be excellent.
Notes : Aruna is dawn personified as the charioteer of Lord Surya or the Sun.
I am of the view that the author is quoting some portions from. the work named “Surya-Aruna Samvada” which is a carritch between Surya and Aruna. However the entire context “concerning Aruna” is indeed ununderstandable with the limited quotation given by Bala Bhadra.
Alternatively, these can be from “Surya Jataka” the authorship of which also is attributed to the Sun God.
23-24. Not Entitled : Surya explains as to who are not entitled to take up the study of astrology.
“I have with my wisdom explained to you (i.e. to Aruna) the science of astrology. Light on this science should not be thrown to such men who are jealous, perverse, who betray astrologers, who stay with the preceptor for a short while (abandoning studies midway without achieving perfection), those who perform wicked deeds and those that are malicious.”
Thus end the views of Surya.
25. Kalyana Varma: According to Kalyana Varma, the word “Horan is produced by removing the first and last syllables in the words “Aho-Ratran (day and night) in, which remain bound are the planets and signs. From this all deductions (about horoscopy) are made.
Hora means the science of astrology the ascendant as well as a half of the sign, so observes Bala Bhadra.
Thus end Kalyana Varma’s views.
Bala Bhadra clarifies: That is the meaning of Kalyana Vanna’s statement. The first and last syllables in the word “Aho-¬Ratra” are removed to derive the principal term “Ho-ra”. The branch depending on “Aho-Ratra” or day-and-night is astrology. The importance of “Aho-Ratra” occurs because depending on 12 signs like Aries ascending, effects for human beings are described. These ascendants are inter-related to Time which is “Aho-¬Ratra”. That is why “Aho-Ratra” is important.
Notes: “Aho-Ratra” is made up of “Ahas” ‘meaning day time and “Ratri” meaning night time. Thus, time any moment between a spaces of 24 hours is the basis of astrology,
26. Jataka Ratna Mala: Jataka RatnaMala speaks in laudatory terms about astrology, thus. “An astrologer may be well-versed in arithmetic, multipliers, algebra, houses and Arudha Padas and be knowledgeable in respect of thousands of expedients (i.e. aphorisms) contained in the various astrological treatises. Yet if he is unable to spot the good and bad effects in horoscopy based on the illimitable instructions available in astrological literature, he will be a laughing stock among the band of astrologers and among the teamed men in a royal assembly.”
Notes: Knowldge of arithmetic (“Paati”), multipliers (“Kuttaka”-treated by Brahma Gupta) and, algebra (“Beeja”) is essential in calculating planetary positions and other astronomical phenomena. These are, however, readily available these days in various ephemerides and one does not have to do cumbersome exercises in respect of basic requisites.
Multipliers and arithmetic required for astronomical calculations are from Bhaskara Siddhanta Siromani:
27. Object of Astrology: As per Saravali, astrology is useful for men to earn wealth (one of-the basic human ends) to help as a boat to cr.oss the ocean of unexpected situations and to serve as an adviser in travel.
Notes: The principle use of astrology is to know one’s potence and limitations in advance and chalk out his future course accordingly. This precaution will lead to achieving advantages in reducing the evils and achieve maximum positive results within the levels of destiny’s will.
Necessary effort for entitlement is the law of destiny.
According to Narada: The obtainment of horoscopic effects in case of unrecorded births will be akin to describing an incision in wood.
Notes: The sage implies that use of astrology cannot apply to such people whose birth times are not exactly noted and thus to those who do not have correct horoscopes. Declaring effects of planetary phenomena in such cases is an exercise in futility.
This equally applies to birth horoscopes cast for erroneously recorded times, induced births or based on wrong co-ordinates. Thus the necessity is to have accurate basis.
28. Object Narrated in the words of Varaha Mihira: Whatever auspiciousness and inauspiciousness one had earned in the last birth due to his various deeds (or Karma) will be known through the science of astrology just as the lamp throws light on the articles in darkness.
Bala Bhadra Observes: In the above sloka of Varaha Mihira, the expression. “Vyanjayati” is to be understood thus. By auspicious and inauspicious placements of the various planets at the time of birth (i.e. as indicated in the nativity), the good and bad gathered due to deeds of past birth are merely indicated. But the said planetary positions (on their own) do not as such produce any (undue) effects. The concept of planets producing good and bad effects should not be rejected as the invisible good and bad deeds of the previous birth(s) are responsible for various effects (in the present birth). Thus they do not obstruct the planets from giving indicated effects. After well understanding the effects through the science of astrology, the possible evils should be warded off by Japa (recitation of passages from scriptures or saying prayers), preparatory rites etc. By these remedies, evils will be destroyed and good effects will come to pass. At a time when good effects are naturally indicated, one should make efforts to gather wealth or to undertake journeys. Such an occasion be also used for enthronement of regal men. This is the meaning thereof.
Notes: The author discusses initially the supremacy of the destiny and ultimately establishes the wide utility of horoscopy and the gains through human will.
It has been said by Sastras, that will-power alters destiny.
According to Sage Saunaka, a question may arise as to whether knowing things through horoscopy in advance is futile in view of the fact that good and bad results due to acts of past birth are firm (or unalterable).
29. Unalterable: The manner in which results should materialise cannot be regulated even by Brihaspati, the minister of Indra – the king of gods. Even the Creator cannot obstruct or alter the scheme of things to come.
30-31 Others also stated thus: Whatever is not destined to happen shall not happen and what is bound to happen will only happen. Things contrary to destiny’s scheme shall not occur. Whatever has been stated in tens of millions of books is being stated by me in half a verse. One’s inclination (“Mati”) will be according to his intellect (“Buddhi”) and. only accordingly will his manifestations be. And the agents (or instruments) will also be available on such lines as denoted by inevitable consequence or destiny.
Thus ends the quintessential description of fate by Bala Bhadra.
Bala Bhadra Adds: If destiny is unchangeable and if destiny is only all-important (in exclusion of all other conditions), human efforts remain futile. In this context it is said that actions occur only within the frame-work of destiny. If this is agreed upon, the injunctions of Sruti and Smriti (sacred religious laws) to perform Jotishtoma (a fire sacrifice) to attain the Heaven (or final salvation), or to perform planetary rituals to obtain wealth and vigour, or the advice not to eat poisonous meat, not to climb (dangerously) on trees will all go in vain.
32. Kesavarka poses a query: If destiny is capable of delivering (all implied) effects, why then these efforts through agriculture and others? If destiny based on acts of previous births is going to deliver effects, why is more production sought through means like agriculture? Why Smriti and Sruti lay down rules of do’s and don’ts, meaning why duties in the current birth are prescribed?
33 – 34. Necessity for Human Efforts:
(a) According to Vasantaraja, even the good fortunes earned in the previous birth will not be fructuous without efforts in the current birth. The ancient preceptors had stated that destiny is what one had done in the previous birth. To fulfill one’s desires through destiny, some livelihood is essential; for mere destiny cannot grant fruition of desires.
(b) Sage Yagnavalkya suggests that destiny and human efforts put together lead to fruition of one’s goal. By materializing of an act, destiny is implied, but ability to make efforts is also due to acts of past birth. For this reason, without livelihood, there is no destiny. Hence livelihood is important.
Notes: Vasantaraja compiled a copious work on omens, known as Vasantaraja Sakunam.
Sage Yagnavalkya was a famous personality in IndiaIi literature and was particularly connected with Sukla Yajurveda. He lived in Mithila (modern Bihar) and was one oftheprincipal advisers of king Janaka. His name features in Garuda Purana, Maha Bharata etc.
35. Destiny’s Importance: Kings Nala, Sri Rama and yudhishtira would not hav been troubled by grief if desired objects were available to them. It is further said that even for tens of millions of Kalpas, one’s good and bad Karmas are not destroyed. He should experience results thereof. By such statements, importance of destiny is established. Even after efforts if one does not get desired results, destiny assumes an upper hand, meaning misfortunes do not allow fruition of desires.
Notes: All the three kings referred to above went to forests giving up their flourishing kingdoms and suffered untold miseries along with their wives. Kings Nala and Yudhishtira lost their gambles while Lord Rama adored his father’s orders.
Kalpa (an aeon) means a day of Brahma, or one thousand Yugas, or 4320 millions of years of mortals.
36-38. If destiny is all-important, then astrology, Smriti etc. may seem to be unuseful. But that is not the case. For Karma has firm and infirm aspects. The firm indications will reveal unalterable effects while infirm indication is called “Utpata” which Vriddha Yavana described thus:- “The, dispositions of heavenly bodies, constellations, yogas etc. prevailing at the time of birth reveal their effects in-the course of time and is popularly known as destiny. Experts on destiny have classified it as Sthira (firm, accruing out of previous birth’s deeds) and Utpata (sudden, which is dependent on planetary movements in the current birth). What is dependent on Karma is Sthira. The effects due to placements of seven planets (i.e. the Sun to Saturn) at the time of birth and due to their movements in the course of time are “Utpata” (or sudden).”
Notes: The above lines indicate that destiny has two parts. One is Sthira resting on the good and bad deeds of our past birth which are indicated by placements of planets at the time of birth which include the various yogas etc: they produce. Another kind is known as Utpata and is caused by the constant movements of the planets during our life time.
Yavana’s scheme of things as known through available literature did not include Rahu and Ketu, the two lunar nodes. However this does not mean that these were later inventions or discoveries. The nodes attained the status of Grahas and were recognized for their effect-giving powers in ancient Indian astrology. These two were one entity a demon – which was slain by Lord Vishnu into two – head and tail – at the time of war between gods and demons in the process of churning the Milk Ocean for obtaining Nectar. Reference to Rahu and Ketu and solar and lunar eclipses could be found in ancient Hindu literature. Bhagavata Purana stipulates even their distances from the earth.
Bala Bhadra Clarifies: This way, the (adverse) indications for the various Dasa periods, absence of progeny, (acquisition of) learning and. the like which are established through natal horoscopy, omens, horary astrology etc. can be warded off through full-fledged efforts like planetary remedies. These efforts will offset such sins that stall birth of progeny etc. By the placement of various planets at the time of birth, progeny, life-span, kingdom (position) etc. have already been pre-ordained. But combinations (occurring by future transits etc.) may be so strong that they do not allow these to happen. Even these efforts to counter such negative forces can prevail. This meas human efforts can change destiny.
Others also state thus. Only by studying the auspicious and inauspicious effects, can the results of good and bad deeds of the previous birth be understood. But when will these auspicious and inauspicious effects materialize, when will fortunes be chequered or be capable of delivering fruits? these cannot be known as they are under the veil of destiny and are not perceivable (lit. invisible). With the help of time-measuring instruments, day and night can be divided into subtle portions and ascendant arid twelve houses ascertained. We can understand that planets with dignities like placement in exaltation sign, Moola Trikona sign, own sign, or friendly sign can deliver auspicious effects in their dasa periods; planets in debility or in enemy’s sign will in their dasa periods produce inauspicious effects, as can be known through the help of astrology. Journeys undertaken in the dasa periods of beneficial planets will cause fruition, of desires without much effort. Inauspicious periods should be avoided for journeys. Hence astrological treatises are quite necessary to know about the effects of dasa periods.
Wherever in indications are noted about life being in (untimely) danger due to unhelpful dasa periods, propitiatory measures can be resorted to, in which context the relevant astrological treatises have much use.
From the words “Yena tu yatpraaptavya” of sage Saunaka, it is to be understood, whatever is to be experienced by a person cannot be undone even by Brihaspati. The concept behind this is evils due to past Karma can be overcome, only with the help of the science of astrology. It is for this reason that destiny and human efforts are inseparable from each other.
39. Sage Yagnavalkya adds: The chariot cannot move with just a single wheel. Similarly without human efforts, destiny (single handedly) will not bear fruits.
40. Kalyana Varma speaks in praise of astrology thus. Lord Brahma has written the destiny (in the form of alphabets of garland) on the foreheads of living beings which can be deciphered only by the learned astrologer.
41. Gunakara states that alphabets of destiny engraved by Brahma on the foreheads of living beings can be deciphered only by learned astrologers in the context of auspicious and inauspicious effects; but by none else, so observes Bala Bhadra.
Notes: The author, Bala Bhadra, chose to discuss threadbare the various implications to justify his object, eligibility to prepare this work and the need for such a work (refer to the passage immediately after sloka 10, supra).
End of Introductory ‘Chapter
