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बृहत्-पाराशर-होरा-शास्त्रम्       bṛhat-pārāśara-horā-śāstram - chapter-1

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अथैकदा मुनिश्रेष्ठं त्रिकलज्ञं पराशरम् ।
पप्रच्छोपेत्य मैत्रेयः प्रणिपत्य कृताञ्जलिः ॥१॥
1. athaikadā muniśreṣṭhaṃ trikalajñaṃ parāśaram .
papracchopetya maitreyaḥ praṇipatya kṛtāñjaliḥ.
1. atha ekadā muniśreṣṭham trikalajñam parāśaram
papraccha upetya maitreyaḥ praṇipatya kṛtāñjaliḥ
1. Then, one day, Maitreya, having approached the foremost sage Parashara, who was a knower of the three divisions of time (past, present, and future), bowed down with folded hands and questioned him.
भगवन् परमं पुण्यं गुह्यं वेदाङ्गमुत्तमम् ।
त्रिस्कन्धं ज्यौतिषं होरा गणितं संहितेति च ॥२॥
2. bhagavan paramaṃ puṇyaṃ guhyaṃ vedāṅgamuttamam .
triskandhaṃ jyautiṣaṃ horā gaṇitaṃ saṃhiteti ca.
2. bhagavan paramam puṇyam guhyam vedāṅgam uttamam
triskandham jyautiṣam horā gaṇitam saṃhitā iti ca
2. O venerable one, (Jyotisha is) the supreme, sacred, profound, and excellent limb of the Veda, comprising three branches: Hora, Ganita, and Samhita.
एतेष्वपि त्रिषु श्रेष्ठा होरेति श्रूयते मुने ।
त्वत्तस्तां श्रोतुमिच्छामि कृपया वद मे प्रभो ॥३॥
3. eteṣvapi triṣu śreṣṭhā horeti śrūyate mune .
tvattastāṃ śrotumicchāmi kṛpayā vada me prabho.
3. eteṣu api triṣu śreṣṭhā horā iti śrūyate mune
tvattaḥ tām śrotum icchāmi kṛpayā vada me prabho
3. O sage (mune), it is said that among these three (branches), Hora is the best. O Lord (prabho), I wish to hear about it from you; please tell it to me out of kindness.
कथं सृष्टिरियं जाता जगतश्च लयः कथम् ।
खस्थानां भूस्थतानां च सम्बन्धं वद विस्तरात् ॥४॥
4. kathaṃ sṛṣṭiriyaṃ jātā jagataśca layaḥ katham .
khasthānāṃ bhūsthatānāṃ ca sambandhaṃ vada vistarāt.
4. katham sṛṣṭiḥ iyam jātā jagataḥ ca layaḥ katham
khasthānām bhūsthatānām ca sambandham vada vistarāt
4. How did this creation come into being, and how does the dissolution of the world (jagat) occur? Please explain in detail the connection between celestial bodies (khasthānām) and terrestrial beings/phenomena (bhūsthatānām).
साधु पृष्टं त्वया विप्र लोकानुग्रहकारिना ।
अथाहं परमं ब्रह्म तच्छक्तिं भारतीं पुनः ॥५॥
5. sādhu pṛṣṭaṃ tvayā vipra lokānugrahakārinā .
athāhaṃ paramaṃ brahma tacchaktiṃ bhāratīṃ punaḥ.
5. sādhu pṛṣṭam tvayā vipra lokānugrahakāriṇā atha
aham paramam brahma tat śaktim bhāratīm punaḥ
5. O Brahmin (vipra), you, who are a benefactor of the world, have asked a very good question. Now I (will proceed, after bowing to) the supreme (brahman) and His power (śakti), Bharati, once again.
सूर्य नत्वा ग्रहपतिं जगदुत्पत्तिकारण्म् ।
वक्ष्यामि वेदनयनं यथा ब्रह्ममुखाच्छ्रुतम् ॥६॥
6. sūrya natvā grahapatiṃ jagadutpattikāraṇm .
vakṣyāmi vedanayanaṃ yathā brahmamukhācchrutam.
6. sūryam natvā grahapatim jagadutpattikāraṇam
vakṣyāmi vedanayanam yathā brahmamukhāt śrutam
6. Having bowed to the Sun (sūrya), the lord of planets and the cause of the world's creation, I will now speak (this knowledge, which is) the eye of the Veda, just as I heard it from the mouth of Brahma.
शान्ताय गुरुभक्ताय सर्वदा सत्यवादिने ।
आस्तिकाय प्रदतव्यं ततः श्रेयो ह्यवाप्स्यति ॥७॥
7. śāntāya gurubhaktāya sarvadā satyavādine .
āstikāya pradatavyaṃ tataḥ śreyo hyavāpsyati.
7. śāntāya gurubhaktāya sarvadā satyavādine
āstikāya pradatavyaṃ tataḥ śreyaḥ hi avāpsyati
7. This [knowledge] should be imparted to one who is peaceful, devoted to their spiritual teacher (guru), always truthful, and devout. From this, indeed, one will achieve well-being.
न देयं परशिष्याय नास्तिकाय शठय वा ।
दत्ते प्रतिदिनं दुःखं जायते नात्र संशयः ॥८॥
8. na deyaṃ paraśiṣyāya nāstikāya śaṭhaya vā .
datte pratidinaṃ duḥkhaṃ jāyate nātra saṃśayaḥ.
8. na deyaṃ paraśiṣyāya nāstikāya śaṭhāya vā datte
pratidinaṃ duḥkhaṃ jāyate na atra saṃśayaḥ
8. This [knowledge] should not be given to another's student, nor to a non-believer, nor to a deceitful person. If it is given, sorrow will arise every day; there is no doubt about this.
एकोऽव्यक्तात्मको विष्णुरनादिः प्रभुरीश्वरः ।
शुद्धसत्वो जगत्स्वामी निर्गुणस्त्रिगुणान्वितः ॥९॥
9. eko'vyaktātmako viṣṇuranādiḥ prabhurīśvaraḥ .
śuddhasatvo jagatsvāmī nirguṇastriguṇānvitaḥ.
9. ekaḥ avyaktātmakaḥ viṣṇuḥ anādiḥ prabhuḥ īśvaraḥ
śuddhasattvaḥ jagatsvāmī nirguṇaḥ triguṇānvitah
9. Vishnu is the one unmanifest (avyaktātmaka) Self (ātman), without beginning, the Lord, the Supreme Controller, pure in nature (sattva), the master of the universe, simultaneously without attributes (guṇas) and endowed with the three attributes (guṇas).
संसारकारकः श्रीमान्निमित्तात्मा प्रतापवान् ।
एकांशेन जगत्सर्व सृजत्यवति लीलया ॥१०॥
10. saṃsārakārakaḥ śrīmānnimittātmā pratāpavān .
ekāṃśena jagatsarva sṛjatyavati līlayā.
10. saṃsārakārakaḥ śrīmān nimittātmā pratāpavān
ekāṃśena jagat sarva sṛjati avati līlayā
10. That glorious and mighty one, who is the instrumental cause and the creator of the cycle of worldly existence (saṃsāra), creates and sustains the entire universe effortlessly, merely by a single fraction of Himself.
त्रिपादं तस्य देवत्य ह्यमृतं तत्त्वदर्शिनः ।
विदन्ति तत्प्रमाणं च सप्रधानं तथैकपात् ॥११॥
11. tripādaṃ tasya devatya hyamṛtaṃ tattvadarśinaḥ .
vidanti tatpramāṇaṃ ca sapradhānaṃ tathaikapāt.
11. tripādam tasya devatya hi amṛtam tattvadarśinaḥ
vidanti tatpramāṇam ca sapradhānam tathā ekapāt
11. Indeed, the seers of truth (tattvadarśinaḥ) understand His three-quarters to be divine and immortal. They also comprehend its true extent, and similarly, the one-fourth part that exists with primal nature (pradhāna).
व्यक्ताव्यक्तात्मको विष्णुर्वासुदेवस्तु गीयते ।
यदव्यक्तात्मको विष्णुः श्क्तितद्वयसमन्वितः ॥१२॥
12. vyaktāvyaktātmako viṣṇurvāsudevastu gīyate .
yadavyaktātmako viṣṇuḥ śktitadvayasamanvitaḥ.
12. vyaktāvyaktātmakaḥ viṣṇuḥ vāsudevaḥ tu gīyate
yat avyaktātmakaḥ viṣṇuḥ śaktitadvayasamanvitaḥ
12. Vishnu, whose nature (ātman) is both manifest and unmanifest, is indeed called Vasudeva. This is because Vishnu, in his unmanifest (avyaktātmaka) aspect, is endowed with two powers (śakti).
व्यक्तात्मकस्त्रिभिर्युक्तः कथ्यतेऽनन्तशक्तिमान् ।
सत्त्वप्रधाना श्रीशक्तिर्भूश्क्तिश्च रजोगुणा ॥१३॥
13. vyaktātmakastribhiryuktaḥ kathyate'nantaśaktimān .
sattvapradhānā śrīśaktirbhūśktiśca rajoguṇā.
13. vyaktātmakaḥ tribhiḥ yuktaḥ kathyate anantaśaktimān
sattvapradhānā śrīśaktiḥ bhūśaktiḥ ca rajoguṇā
13. In his manifest (vyaktātmaka) aspect, he is said to be endowed with three [powers/aspects] and possesses infinite power (śakti). The Śrī (śakti) is predominantly sattva (guṇa), and the Bhū (śakti) is characterized by rajas (guṇa).
शक्तिस्तृतीया या प्राक्ता नीलाख्या ध्वान्तरूपिणी ।
वासुदेवश्चतुर्थोऽभूच्छ्रीशक्त्या प्रेरितो यदा ॥१४॥
14. śaktistṛtīyā yā prāktā nīlākhyā dhvāntarūpiṇī .
vāsudevaścaturtho'bhūcchrīśaktyā prerito yadā.
14. śaktiḥ tṛtīyā yā prāktā nīlā ākhyā dhvānta rūpiṇī |
vāsudevaḥ caturthaḥ abhūt śrī śaktyā preritaḥ yadā
14. The third "śakti" (power), which was described earlier, is named Nīlā and embodies darkness. When Vāsudeva, the fourth (form), was impelled by the "śrīśakti" (power of prosperity/beauty)...
संकर्षणश्च प्रद्युम्नोऽनिरुद्ध इति मूर्तिधृक् ।
तमःश्क्त्याऽन्विता विष्णुर्देवः संकर्षणाभिधः ॥१५॥
15. saṃkarṣaṇaśca pradyumno'niruddha iti mūrtidhṛk .
tamaḥśktyā'nvitā viṣṇurdevaḥ saṃkarṣaṇābhidhaḥ.
15. saṅkarṣaṇaḥ ca pradyumnaḥ aniruddhaḥ iti mūrti dhṛk |
tamaḥ śaktyā anvitā viṣṇuḥ devaḥ saṅkarṣaṇa abhidhaḥ
15. Saṅkarṣaṇa, Pradyumna, and Aniruddha thus manifest in forms. Viṣṇu, the deity known as Saṅkarṣaṇa, is endowed with the "tamasśakti" (power of inertia/darkness).
प्रद्युम्नो रजसा शक्त्याऽनिरुध्हः सत्त्वया युतः ।
महान् संकर्षणाज्जातः प्रद्युम्नाद्यदहंअकृतिः ॥१६॥
16. pradyumno rajasā śaktyā'nirudhhaḥ sattvayā yutaḥ .
mahān saṃkarṣaṇājjātaḥ pradyumnādyadahaṃakṛtiḥ.
16. pradyumnaḥ rajasā śaktyā aniruddhaḥ sattvayā yutaḥ
| mahān saṅkarṣaṇāt jātaḥ pradyumnāt yat ahaṅkṛtiḥ
16. Pradyumna is associated with the "rajasśakti" (power of activity/passion), and Aniruddha with the "sattva" quality (power of goodness/purity). From Saṅkarṣaṇa, Mahat (the Cosmic Intellect) was born, and from Pradyumna, "ahaṅkṛti" (the ego or principle of individuation).
अनिरुद्धात् स्वयं जातो ब्रह्माहंकाकमूर्तिधृक् ।
सर्वषु सर्वशक्तिश्च स्वशक्त्याऽधिकया युतः ॥१७॥
17. aniruddhāt svayaṃ jāto brahmāhaṃkākamūrtidhṛk .
sarvaṣu sarvaśaktiśca svaśaktyā'dhikayā yutaḥ.
17. aniruddhāt svayam jātaḥ brahmā ahaṅkāraka mūrti dhṛk
| sarveṣu sarva śaktiḥ ca sva śaktyā adhikayā yutaḥ
17. From Aniruddha, Brahmā himself was born, who embodies the form of ego ("ahaṅkāra"). He is all-powerful in all beings, and endowed with his own greater "śakti" (power).
अहंकारस्त्रिध भूत्वा सर्वमेतद्विस्तरात् ।
सात्त्विको राजसश्चैव तामसश्चेदहंकृतिः ॥१८॥
18. ahaṃkārastridha bhūtvā sarvametadvistarāt .
sāttviko rājasaścaiva tāmasaścedahaṃkṛtiḥ.
18. ahaṅkāraḥ tridhā bhūtvā sarvam etat vistarāt |
sāttvikaḥ rājasaḥ ca eva tāmasaḥ ca it ahaṅkṛtiḥ
18. This "ahaṅkāra" (ego), having manifested in three ways, expands all of this (creation). Indeed, "ahaṅkṛti" (the ego) is Sāttvika, Rājasa, and Tāmasa.
देवा वैकारिकाज्जातास्तैजसादिन्द्रियाणि ।
तामसच्चैवभू तानि खादीनि स्वस्वशक्तिभिः ॥१९॥
19. devā vaikārikājjātāstaijasādindriyāṇi .
tāmasaccaivabhū tāni khādīni svasvaśaktibhiḥ.
19. devāḥ vaikārikāt jātāḥ taijasāt indriyāṇi
tāmasāt ca eva bhūtāni khādīni sva-sva-śaktibhiḥ
19. The deities are born from the sattvic principle (vaikārika), the senses from the rajasic principle (taijasa), and indeed, the gross elements, beginning with ether, arise from the tamasic principle (tāmasa) through their respective powers.
श्रीशक्त्या सहितो विष्णुः सदा पाति जगत्त्रयम् ।
भूशक्त्या सृजते ब्रह्मा नीलशक्त्या शिवोऽत्ति हि ॥२०॥
20. śrīśaktyā sahito viṣṇuḥ sadā pāti jagattrayam .
bhūśaktyā sṛjate brahmā nīlaśaktyā śivo'tti hi.
20. śrī-śaktyā sahitaḥ viṣṇuḥ sadā pāti jagat-trayam
bhū-śaktyā sṛjate brahmā nīla-śaktyā śivaḥ atti hi
20. Vishnu, accompanied by the power (śakti) of Śrī, always protects the three worlds. Brahmā creates by the power (śakti) of Bhū, and indeed, Shiva destroys by the power (śakti) of Nīlā.
सर्वेषु चैव जीवेषु परमात्मा विराजते ।
सर्वं हि तदिदं ब्रह्मन् स्थितं हि परमात्मनि ॥२१॥
21. sarveṣu caiva jīveṣu paramātmā virājate .
sarvaṃ hi tadidaṃ brahman sthitaṃ hi paramātmani.
21. sarveṣu ca eva jīveṣu paramātmā virājate sarvam
hi tat idam brahman sthitam hi paramātmani
21. And indeed, the Supreme Self (ātman) manifests in all living beings. O Brahmā (brahman), all of this, indeed, is situated in the Supreme Self (ātman).
सर्वेषु चैव जीवेषु स्थितंह्यंशद्वयं क्वचित् ।
जीवांशो ह्यधिकस्तद्वत् परमात्मांशकः किल ॥२२॥
22. sarveṣu caiva jīveṣu sthitaṃhyaṃśadvayaṃ kvacit .
jīvāṃśo hyadhikastadvat paramātmāṃśakaḥ kila.
22. sarveṣu ca eva jīveṣu sthitam hi aṃśa-dvayam kvacit
jīva-aṃśaḥ hi adhikaḥ tad-vat paramātma-aṃśakaḥ kila
22. Indeed, in all living beings, a certain dual aspect is present. The aspect of the individual soul (jīva) is certainly more dominant, and likewise, it is also said, is the aspect of the Supreme Self (ātman).
सूर्यादयो ग्रहाः सर्वे ब्रह्मकामद्विषादयः ।
एते चान्ये च बहवः परमात्मांशकाधिकाः ॥२३॥
23. sūryādayo grahāḥ sarve brahmakāmadviṣādayaḥ .
ete cānye ca bahavaḥ paramātmāṃśakādhikāḥ.
23. sūrya-ādayaḥ grahāḥ sarve brahma-kāma-dviṣa-ādayaḥ
ete ca anye ca bahavaḥ paramātma-aṃśaka-adhikāḥ
23. All the planets, beginning with the Sun, and these and many other beings like Brahmā (brahman), Kāma (desire), and Dviṣa (hatred), are those in whom the aspect of the Supreme Self (ātman) is dominant.
शक्तयश्च तथैतेषमधिकांशाः श्रियादयः ।
स्वस्वशक्तिषु चान्यासु ज्ञेया जीवांशकाधिकाः ॥२४॥
24. śaktayaśca tathaiteṣamadhikāṃśāḥ śriyādayaḥ .
svasvaśaktiṣu cānyāsu jñeyā jīvāṃśakādhikāḥ.
24. śaktayaḥ ca tathā eteṣām adhikāṃśāḥ śriyādayaḥ
svasvaśaktiṣu ca anyāsu jñeyāḥ jīvāṃśakādhikāḥ
24. Similarly, the powers (śakti) of these (deities/planets), such as Śrī (Lakshmi) and others, are predominant aspects. They are to be understood as superior to the individual soul's (jīvāṃśa) portions, both in their respective capacities and in others.

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