305 -311. Hoda Chakra: Now to know of a suitable name of birth (for the new-born) with the help of what is known as Hoda Chakra is explained the authority of which is Jyotisharka.
The four respective initial letters suggested for the respective four quarters of the various Nakshatras, as indicated by the above slokas are reflected below.
(The characters are given in English scripts with necessary diacritic marks for suitable identification.)
Asvini Choo Che Cho Laa
Bharani Li Lu Le Lo
Krittika AA i u e
Rohini O Vaa Vi Vu
Mrigasira Ve Vo Kaa Ki
Arudra Ku Gha Na Chha
Punarvasu Ke Ko Haa Hi
Pushyami Hu He Ho Daa
Aslesha Di Du De Do
Makha Ma Mi Mu Me
Poorva Phalguni Mo Taa Ti Tu
Uttara Phalguni Te To Paa Pi
Hasta Poo Sha Na Tha
Chitta Pe Po Ra Ri
Svathi Roo Re Ro Taa
Visakha Thi Thu The Tho
Anuradha Na Ni Nu Ne
Jyestha No Yaa Yi Yu
Mula Ye Yo Bha Bhi
Poorva Ashadha Bhu Dha Pha Dha
Uttara Ashadha Bhe Bho Ja Ji
Abhijit Ju Je Jo Shaa
Sravana Kha Khi Khu Khe
Dhanishta Ga Gi Gu Ge
Satabhisha Go Sa Si Su
P. Bhadrapada Se So Da Di
U. Bhadrapada Doo Tha Jha Na
Revathi Do Do Cha Chi
Bala Bhadra comments on the Hoda Chakra as under :-
(a) Here, as an example, names such as “Choodamani” etc. for a person born in the first quarter of Asvini should be chosen. In considering this diagram, no differentiation is to be made for short and long vowels. For the work “Svarodaya” states that the remaining ten sounds of vowels from v to vks should be grouped into two each. (That is v and vk should be treated as one. So also for the other vowels. Thus ten vowels become actually five.)
(b) It should be understood that Hoda Chakra is based on Satapada Chakra. Therein, the consonants (Ba) is (and (Va) CI, and (Sa) and (Sa) are treated alike. These apply to the relevant quarters of Rohini and Satabhisha Nakshatras. For it is said in Svarodaya that the following pair of consonants are one and the same:
(Ba) and (Va)
(Sa) and (sa)
(Kha) and (Sha)
(Ja) and (Ya)
and (n) (as in “sink”) and (N’) (as in “orange”) are mutually identical in the science of letters.
(c) A pertinent question may arise whether the choice of alphabet should be based on fourth quarter of Uttarashadha or on Abhijit, in case of a birth in the former. The alphabet for the fourth quarter of the former, and for the fast three quarters of the latter are one and the same but for the difference in vocalization.
Yet a contradiction may arise. In this regard, some authorities opine thus. Since the fourth quarter of Uttarashadha is treated as Abhijit, consideration of the fourth quarter of Uttarashadha separately will serve no purpose. Hence the duration of Abhijit should be made into five equal parts. The fast part of Abhijit should be treated as fourth quarter of Uttarashadha, and the other four parts of Abhijit should be treated as the respective four quarters of Abhijit for purpose of selection of alphabet. But this is not logical, because Uttarashadha’s quarters are not exactly one fourth each.
(d) There are others who interpret a quarter (as for Uttarashadha) to be 15 ghatikas. When it is 16 ghatikas, they say, the fast four ghatikas (of the last quarter ofUttarashadha) should be chosen for “Ja” and for other 12 ghatikas the same as for Abhijit. This is also not appealing as a quarter of Nakshatra is not always 15 ghatikas.
(e) There is another school of thought. Take the whole duration of Uttarashadha Nakshatra and divide it into four equal slabs. Leaving the last one, the other three slabs sl:1ould again be divided by 4 to obtain the four quarters of Uttarashadha. The last original slab of Uttarashadha should be clubbed with the one fifteenth part of the whole duration of Sravana Nakshatra. The latest sum should be .made into four equal parts to get the four quarters of Abhijit Nakshatra. Minus the above one fifteenth part, the rest of Sravana should be distributed as four quarters of Sravana Nakshatra.
(f) Removing exactly one fourth part of Uttarashadha, the remaining duration should be made into four equal parts to get four quarters of Uttarashadha Nakshatra and the alphabets mentioned for its respective quarters should be chosen. Then abandon one fourth part of Uttarashadha along with the one fifteenth part of Sravana should be treated as Abhijit Nakshatra. For this, the alphabets of the four quarters of Abhijit should be selected. Sravana Nakshatra minus the one fifteenth part already removed should be made into four parts to get its four quarters and respective alphabets be accordingly selected. This is the right course because the three Nakshatras (viz. Uttarashadha, Abhijit and Sravana) then maintain an equilibrium.
312. Traditional Way of Horoscope-writing: Based on Jatakabharana, now explained are the rules for preparing a horoscope. Such auspicious and benedictory verses as written by exponents (in the beginning of their works) should be written before drawing a horoscope. The verses are mentioned infra.
313. Invoking Lord Ganesa: May Lord Ganesa, the elephant-faced deity, Who is full of pleasures caused by moving His trunk, shaking His head off and on, closing and opening His eyes often, waving His ear lobes incessantly, enjoying the movement of black bees on his fore-head, having many accounts of adventures and relaxing with His own roarings, grant (the child) welfare.
314. Another Kind of Invocation: The lord with auspicious form should be again and again remembered for He can destroy a band of evils. Here is another invocation to the lord:
“Even after performing many charitable acts, sacrificial rituals and deep penance, and even after possessing the Kalpa Vriksha (the Divine Tree that grants any boon asked for), it is indeed difficult to have all desires fulfilled. But by bowing down before the lotus feet of the lord, all desires of men are fulfilled. May Lord Ganesa be that Kalpa Vriksha.”
315. Invoking Goddess Sarasvathi: May Goddess Sarasvathi, Who sportively resides in the hearts of the virtuous as the swans dwell in the Lake of Manas a (a sacred lake on Mount Kailasa in the Himalayas) and Who adores the calyx of a lotus as Her ear-ornaments, be pleased to specially grant you fulfilment of all desires.
316. Invoking Nava Grahas (Nine Planets): To the owner of this horoscope, may the Sun God give auspiciousness, the Moon excellent beauty, Mars wealth, Mercury intelligence and learning, Jupiter an exceedingly long life, Venus kingdom, Saturn success, Rahu abundant eminence and Ketu fulfilment of desires.
317. Importance of Directional Influences: One versed in the science of astrology will be able to throw light, with the help of Dasa periods (Le. directional influences), on the auspicious and inauspicious effects accumulated by a person through various (past) births.
318. Astrology’s Superiority: Astrology is akin to a spotless mirror reflecting a clear picture of one’s destiny. It is like a boat to cross the ocean of dangers and is a good friend to acquire wealth (of prosperity) and in journey (of life).
319. Destiny Engraved: The Creator, Lord Brahma, has engraved one’s destiny on his forehead at the time of Adhana which can be seen (Le. deciphered) by a learned astrologer with the eyes of his wisdom.
320 – 321. An Able Astrologer: The (revelation of) science of astrology is according to the movement of heavenly bodies and is a very difficult task (to be fulfilled). Practising astrology is possible only to him who is versed in mathematics of both the branches (viz. astronomy and astrology). He should be able to cross this impeccable ocean, be completely well-versed in arithmetic, algebra, astronomy and others. Only he (Le. such a qualified astrologer) will be capable of deciphering destiny.
322.323. The Horoscope: The auspicious horoscope, capable of throwing light on the course of future events, is akin to a lamp that throws light on earthenware etc. (Le. household articles) during night time. The life of such a person, who has no accurate horoscope, will ever be in darkness; the good and bad of his destiny can never be estimated.
Notes: The child’s horoscope should be prepared in an auspicious hour for it is an auspicious document. (It is a different matter that these days horoscopes are made again and again on computers on different occasions.)
Based on certain phenomena prevailing at the time when a child’s horoscope is first prepared by the astrologer, there are four categories of horoscopes, known as Vyomaa, Dyomaa, Moordhaa and Padmaa.
This is decided thus. At the time of first-ever preparation of horoscope, note the ruling Thithi (1 to 30. from 1st day of bright lunar half to Amavasya), ruling week-day (1 to 7 – from Sunday to Saturday) ruling Nakshatra (1 to 27 – from Asvini to Revati). Add up these three figures. To this resultant sum, add the numerical value for the first alphabet of the personal name of the child. (Values for alphabet are given in the notes for calculating Cheshta, Vicheshta and Drishti for Sayanadi Avasthas of planets, vide slokas 172 – 177, chapter 3 infra.) The final sum should be divided by 4. Remainder 1, 2, 3 or zero indicates Vyomaa, Dyomaa, Moordha or Padmaa as the case ma be.
“Vyomaa” kind of horoscope causes evils to father.”Dyomaa” ‘s ominous for mother. “Moordha” increases life-span of the child and “padmaa” increases the energy of the person (and will keep him free from ill-health).
324 . 326. Astrologer’s Blessings: (a) May good occur to him whose horoscope we prepare incorporating accurate details of Thithi, week day, Nakshatra, Yoga, Karana and Muhurta.
(b) May the Raja Yogas (royal combinations), Kiranas (planetary rays), Nabhasa Yogas and the signifying planets that are being incorporated in the horoscope yield full fruits.
(c) May Lakshmi, the goddess of wealth, ever dwell in his abode whose horoscope we prepare scientifically in an excellent manner.
(a) After writing such benedictory verses, the astrologer should scrutinise the destiny of the person. The number of years expired from the commencement of the current scheme of “Sveta Varaha Kalpa” (i.e. the first day of the month of Brahma or the cosmic period of Lord Brahma) based on the canons of Pit amah a Soma, Romasa (also known Lomasa), Saura, Pulasti, Vasishta’ Brihaspati, Garga and others apart from noting down the period expired from the days of the westward movement of the zodiac as created by the lotus-seated Brahma who is also the Creator of the various worlds.
(b) Following these, the number of years passed in Kali Yuga (the present Era which is the 4th in the sequence), Samvat (of Vikrama era etc.), Saka, the ruling year in the scheme of Jovian cycle of sixty years viz. Prabhava etc., Ritu (season), lunar month, lunar half, lunar day, week day, Nakshatra, Yoga (Vishkumbha etc. which are 27 in number), Karana, Yoni, Varna (Brahmin etc.), Varga (Garuda etc. based on the first alphabet of one’s name), Dimba Chakra (see the end of this chapter), dasa period opening at birth, length of the day and night, position of the Sun, birth time in ghatikas (etc.), ascendant, six divisions (Shad Varga) etc. along with the names of father and paternal grand-father and the exact time of birth should be specifIed.
Notes: (a) In a nutshell, this refers to the need of mentioning the days past from the beginning of Kali Yuga till the day of birth. This is called” Ahargana” which will be useful in calculating details like planetary longitudes, strength and the like.
(b) Most of the terms like Yoga, Karana, Varga, Dimba Chakra etc. are explained in detail in the following pages in this very chapter along with effects thereof.
From ancient times, horoscopes cast in India contain these traditional data which are now universally followed by many astrologers producing computerized sidereal or Nirayana horoscopes in a systematic manner.
327 – 331. The Concept of Time: (a) The name given at birth is the limb of time of birth.
(b) It is stated in Jataka Sara that Time is the force behind the Creation of the universal elements. It is also the force that brings about the Destruction of all these. Even when the Universe is Asleep, Time remains in a state of Awakening. Time, (which is thus ever alert) is an Inviolable Force.
(c) Vide Vishnu Purana, Time bakes the various living beings along with their souls. When the end of Lord Brahma arrives, Time unifies Him along with his entire Creation with the Eternal Lord who is Invisible.
(d) As per Vasishta Samhita, Time (i.e. Time Personified, or Kala Purusha) itself is God, and God is Time. The knower of God can only be the knower of Time. Even the saints on this earth have not known of the Time (in all respects). For the welfare of the humanity, Lord Brahma, who is seated on the lotus, has created gross (Cf. minute) spans like days, months, years, Yugas etc. through the movement of zodiac and the movements of the heavenly bodies in the zodiac.
332.334. Time Measures: The following account-is from Surya Siddhanta. Time is of two kinds. One is the destroyer of the worlds. For the other, it is natural to elapse. The latter is again classified into two, as Gross and Minute. The Gross is Real and the Minute is Unreal. Time that begins with Prana (respiration) is real and the One that begins with Truti (atoms) is unreal. One Prana is equal to the time consumed for pronouncing ten long syllables. Six such respirations equal one Vinadi (or 24 seconds). Sixty such Vinadis are contained in one ghatika (24 minutes). Sixty ghatikas provide for-one sidereal day consisting of day and night. Thirty such days equal one month. There are twelve months in a year.
335 – 336. The Ascendant: (a) Based on these, the nine planets from the Sun onwards should be noted in the horoscope.
(b) It is mentioned in Jataka Sara that Time itself is Lord Vishnu, the Endless Master. Virtuous men honour the Knowe of Time (i.e. the astrologer) for none other than him is entitled to honour. The Time is contained in the ascendant. Based on-Time, the natal ascendant or the one occurring at the time of solar return (beginning of a new year for a specific epoch), along with auspicious and inauspicious things should be understood.
337.339. The Planets: (a) It is also stated elsewhere that Kundalini (the horoscopic diagram) is a Power. This Power contains in it the planets created by Lord Hari, moving in the twelve-segmented zodiac. The 12 houses commencing from the ascendant should be erected and effects, good and bad, should be declared accordingly.
(b) Without the existence of human beings, planets will be incapable of delivering effects, for without life there is no good or bad to the mortal coil.
(c) According to Jatakabharana, the zodiacal diagram should be divided into twelve segments running in anti-clockwise direction (like the western circular diagram or the traditional north-Indian horoscope). In these segments, the longitudes of the planets concerned should be noted down and the learned should decipher the effects based on the science of astrology.
Planetary Positions: Based on the Sidddhantas stated earlier, Ahargana (number of days elapsed from Kali) should be worked out following which the mean positions of the planets be known. Geographical co-ordinates of the location of the birth, ascensional differences, duration of the various signs rising along with other information be noted down. After this, the individual apogee for the luminaries and the other five planets from Mars to Saturn should be noted and the true positions of the various planets be worked out using right ascension etc. through algebraic method.
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340. (a) It is said in Jataka Siromani that only the true positions of the planets will lead to knowledge of true things in the matter of journey, marriage, horoscopy etc.
(b) Jataka Sara also stipulates that only the true positions of planets in respect of knowing effects concerning marriage, horoscopy, journey, query, classical architecture, religious vows and the like.
341. (a) In respect of planetary calculations, Brahma siddhanta, Arya Siddhanta and Surya Siddhanta mutually differ and as a result different sets of planetary positions are arrived at.
Jataka Sara sorts this out thus.
(b) In all works related to horoscopy and others, true positions of planets are helpful in deriving accurate results. Only such a treatise should be followed which leads to the knowledge of planetary positions tallying with actual observation.
342. As per Vasishta: Planetary positions that tally with the canons laid down in treatises and actual observations should only be used.
343. Damodara Paddhati also lays down that the teachings of the treatises and actual observation of planets should mutually agree.
The author observes as under.
Here a pertinent doubt may arise as to whether one should follow the sages’ instructions or those of men (of ordinary merits) in respect of planetary calculations. It is only right to follow the school of the ancient sages. But then these values decline with the passage of time.
344. For it is said in Surya Siddhanta that the initial Sastra is only that which was narrated to the sages by the Sun God. The occurrence of the various Yugas causes changes in time which in turn affect planetary movements.
345. (a) Vasishta Siddhanta has the following (address of sage Vasishta to sage Mandavya, one of his disciples).”O Mandavya, I have briefly narrated to you this science of astrology. Since there are going to be changes in the motions of the planets, viz. Sun, Moon etc. from one Yuga to other, the tenets of the science should be renewed according to the various Yugas.
(b) Bala Bhadra adds that the rectifications done by Brahma Gupta, Makaranda, Misra and others, with the help of time-measuring instruments, of the planetary movements as taught by the Sastras of sages are only in order (in view of Vasishta’s above instruction).
346. Brahhma Siddhanta states that the differences in planetary movements should be ascertained with the help of measuring equipment and the planetary positions should be rectified accordingly.
347. The work entitled Siddhanta Sundara stipulates as under. Should there be difference between what has been stated by sages and what is observed by (ordinary men), only the latter should be considered and not otherwise.
Jovian Cycle: (a) After these, effects of birth in a given year and others should be written. Firstly, effects of Prabhava etc. be stated.
(b) Vedanga Jyotisha describes Prabhava etc. thus. The first (ever) Jovian cycle commenced on the first day of bright lunar half in the month of Magha (11th Vedic month) and ended on Amavasya of the month Pausha (the 12th one). From this it is evident, that Chandramana (lunar year) was used.
(c) Others say that the Salivahana, year should be multiplied by 12 and divided by 60 to acquire the various years of the Jovian cycle.
(d) Sripathi suggested the use of Jupiterian movements to ascertain the scheme of Jovian cycle. For he states that one year equals to Jupiter’s mean coverage of a sign.
(e) Amidst these various schools, which one is correct? It seems logical to use Jupiterian movements in ascertaining the order of Jovian years. For, although Surya Siddhanta stipulates nine different kinds of years, it recommends only the Jovian cycle consisting of sixty years.
(f) Bhaskaracharya has also stated that Jupiter’s mean coverage of one sign equals one Jovian year.
(g) Effects for Prabhava etc. should be based on the years” caused by Jupiterian movements alone. Because sage Vasishta said so and Vedanga Jyotisha has introduced the concept of the 60-year cycle.
348. In furtherance to the above, Sage Garga states that the Jovian cycle commencing Prabhava started when Jupiter conjoined the luminaries in the Nakshatra Dhanishta on the first lunar day of bright half of the month Magha (11th month).
The third school of thought (i.e. by sage Garga) should be rejected as it is without a basis (and clashes with basic tenets.)