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बृहत्-पाराशर-होरा-शास्त्रम्       bṛhat-pārāśara-horā-śāstram - chapter-77

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अथो गुणवशेनाहं कथयामि फलं द्विज ।
सत्त्वग्रहोदये जातो भवेत्सत्त्वाधिकः सुधीः ॥१॥
1. atho guṇavaśenāhaṃ kathayāmi phalaṃ dvija .
sattvagrahodaye jāto bhavetsattvādhikaḥ sudhīḥ.
1. atho guṇavaśena aham kathayāmi phalam dvija
sattvagrahodaye jātaḥ bhavet sattvādhikaḥ sudhīḥ
1. Now (atho), O twice-born (dvija), I (aham) will explain (kathayāmi) the results (phalam) based on (vaśena) the inherent qualities (guṇa) of the planets. A person (jātaḥ) born when a "sattva" (sattva) quality planet (graha) is prominent (udaye) becomes (bhavet) one possessing an abundance of "sattva" (sattvādhikaḥ) and is intelligent (sudhīḥ).
रजःखेटोदये विज्ञो रजोगुणसमन्वितः ।
तमःखेटोदये मूर्खो भवेज्जातस्तमोऽधिकः ॥२॥
2. rajaḥkheṭodaye vijño rajoguṇasamanvitaḥ .
tamaḥkheṭodaye mūrkho bhavejjātastamo'dhikaḥ.
2. rajaḥkheṭa udaye vijñaḥ rajoguṇasamanvitaḥ |
tamaḥkheṭa udaye mūrkhaḥ bhavet jātaḥ tamaḥ adhikaḥ
2. If a person is born when a planet indicating the quality of passion (rajas) rises, they will be knowledgeable and endowed with the quality of passion (rajas). If a person is born when a planet indicating the quality of ignorance (tamas) rises, they will be foolish and predominantly influenced by the quality of ignorance (tamas).
गुणसाम्ययुतो जातो गुणसाम्यखगोदये ।
एवं चतुर्विधा विप्र जायन्तो जन्तवो भुवि ॥३॥
3. guṇasāmyayuto jāto guṇasāmyakhagodaye .
evaṃ caturvidhā vipra jāyanto jantavo bhuvi.
3. guṇasāmyayutaḥ jātaḥ guṇasāmyakhaga udaye |
evam caturvidhā vipra jāyantaḥ jantavaḥ bhuvi
3. Similarly, a person born when a planet indicating the balance of the qualities (guṇas) rises is endowed with that balance of qualities (guṇas). Thus, O Brahmin, four types of living beings are born on earth.
उत्तमो मध्यमो नीच उदासीन इति क्रमात् ।
तेषां गुणानहं वक्ष्ये नारदारिप्रभाषितान् ॥४॥
4. uttamo madhyamo nīca udāsīna iti kramāt .
teṣāṃ guṇānahaṃ vakṣye nāradāriprabhāṣitān.
4. uttamaḥ madhyamaḥ nīcaḥ udāsīnaḥ iti kramāt
| teṣām guṇān aham vakṣye nāradādiprabhāṣitān
4. Superior, mediocre, inferior, and indifferent (udāsīna) - these are the types in sequence. I shall now describe their qualities (guṇas), as expounded by Nārada and other sages.
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
अलोभः सत्यवादित्वं जने सत्त्वाधिके गुणाः ॥५॥
5. śamo damastapaḥ śaucaṃ kṣāntirārjavameva ca .
alobhaḥ satyavāditvaṃ jane sattvādhike guṇāḥ.
5. śamaḥ damaḥ tapaḥ śaucam kṣāntiḥ ārjavam eva ca
| alobhaḥ satyavāditvam jane sattvādhike guṇāḥ
5. Calmness, self-restraint, austerity (tapas), purity, forgiveness, as well as straightforwardness, non-greed, and truthfulness - these are the qualities (guṇas) present in a person who is predominantly influenced by the quality of goodness (sattva).
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाऽप्यपलायनम् ।
साधूनां रक्षणं चेति गुणा ज्ञेया रजोऽधिके ॥६॥
6. śauryaṃ tejo dhṛtirdākṣyaṃ yuddhe cā'pyapalāyanam .
sādhūnāṃ rakṣaṇaṃ ceti guṇā jñeyā rajo'dhike.
6. śauryaṃ tejaḥ dhṛtiḥ dākṣyaṃ yuddhe ca api apalāyanam
sādhūnāṃ rakṣaṇaṃ ca iti guṇāḥ jñeyāḥ rajaḥ adhike
6. Courage, vigor, fortitude, dexterity, and not retreating in battle, along with the protection of the virtuous – these qualities are to be recognized in one who has an abundance of rajas.
लोभश्चासत्यवादित्वं जाड्यमालस्यमेव च ।
सेवाकर्मपटुत्वंच गुणा एते तमोऽधिके ॥७॥
7. lobhaścāsatyavāditvaṃ jāḍyamālasyameva ca .
sevākarmapaṭutvaṃca guṇā ete tamo'dhike.
7. lobhaḥ ca asatyavāditvaṃ jāḍyaṃ ālasyam eva ca
sevākarma-paṭutvaṃ ca guṇāḥ ete tamaḥ adhike
7. Greed, untruthfulness, dullness, and laziness, along with proficiency in service-related tasks – these qualities are found in one who has an abundance of tamas.
कृषिकर्मणि वाणिज्ये पटुत्वं पशुपालने ।
सत्यासत्यप्रभाषित्वं गुणसाम्ये गुणा इमे ॥८॥
8. kṛṣikarmaṇi vāṇijye paṭutvaṃ paśupālane .
satyāsatyaprabhāṣitvaṃ guṇasāmye guṇā ime.
8. kṛṣikarmaṇi vāṇijye paṭutvaṃ paśupālane
satyāsatya-prabhāṣitvaṃ guṇasāmye guṇāḥ ime
8. Proficiency in agricultural work, commerce, and animal husbandry, along with speaking both truth and untruth – these are the qualities found when the guṇa-s are in a balanced state.
गतैश्च लक्षणैर्लक्ष्य उत्तमो मध्यमोऽधमः ।
उदासीनश्च विप्रेन्द तं तत्कर्मणि योजयेत् ॥९॥
9. gataiśca lakṣaṇairlakṣya uttamo madhyamo'dhamaḥ .
udāsīnaśca viprenda taṃ tatkarmaṇi yojayet.
9. gataiḥ ca lakṣaṇaiḥ lakṣyaḥ uttamaḥ madhyamaḥ
adhamaḥ udāsīnaḥ ca viprendra taṃ tat-karmaṇi yojayet
9. O excellent brahmin (viprendra), by the characteristics mentioned before, one should identify the superior, the mediocre, the inferior, and also the indifferent person. One should then engage such a person in their appropriate task (karma).
द्वाभ्यामेकोऽधिको यश्च तस्याधिक्यं निगद्यते ।
अन्यथा गुणसाम्यं च विज्ञेयं द्विजसत्तम ॥१०॥
10. dvābhyāmeko'dhiko yaśca tasyādhikyaṃ nigadyate .
anyathā guṇasāmyaṃ ca vijñeyaṃ dvijasattama.
10. dvābhyām ekaḥ adhikaḥ yaḥ ca tasya ādhikyam
nigadyate anyathā guṇasāmyam ca vijñeyam dvijasattama
10. If one (planet) is stronger than two (others), its dominance is declared. Otherwise, an equality of qualities should be understood, O best among the twice-born.
सेव्यसेवकयोरेवं कन्यकावरयोरपि ।
गुणैः सदृशयोरेव प्रीतिर्भवति निश्चला ॥११॥
11. sevyasevakayorevaṃ kanyakāvarayorapi .
guṇaiḥ sadṛśayoreva prītirbhavati niścalā.
11. sevyasevakayoḥ evam kanyakāvarayoḥ api
guṇaiḥ sadṛśayoḥ eva prītiḥ bhavati niścalā
11. Similarly, between the master and the servant, and also between the maiden and her chosen groom, steadfast affection arises only when they are similar in qualities.
उदासीनोऽधमस्यैवमुदासीनस्य मध्यमः ।
मध्यमस्योत्तमो विप्र प्रभवत्याश्रयो मुदे ॥१२॥
12. udāsīno'dhamasyaivamudāsīnasya madhyamaḥ .
madhyamasyottamo vipra prabhavatyāśrayo mude.
12. udāsīnaḥ adhamasya evam udāsīnasya madhyamaḥ
madhyamasya uttamaḥ vipra prabhavati āśrayaḥ mude
12. Thus, O brahmin, a neutral person (provides) support to an inferior one, a mediocre person to a neutral one, and a superior person to a mediocre one; such support brings joy.
अतोऽवरा वरात् कन्य सेव्यतः सेवकोऽवरः ।
गुणैस्ततः सुखोत्पत्तिरन्यथा हानिरेव हि ॥१३॥
13. ato'varā varāt kanya sevyataḥ sevako'varaḥ .
guṇaistataḥ sukhotpattiranyathā hānireva hi.
13. ataḥ avarā varāt kanya sevyataḥ sevakaḥ avaraḥ
guṇaiḥ tataḥ sukhotpattiḥ anyathā hāniḥ eva hi
13. Therefore, a maiden (kanyā) is considered subordinate to her chosen groom (vara), and a servant (sevaka) is subordinate to their master (sevya). Thus, happiness arises from suitable qualities; otherwise, there is certainly only loss.
वीर्यं क्षेत्रं प्रसूतेश्च समयः सङ्गतिस्तथा ।
उत्तमादिगुणे हेतुर्बलवानुत्तरोत्तरम् ॥१४॥
14. vīryaṃ kṣetraṃ prasūteśca samayaḥ saṅgatistathā .
uttamādiguṇe heturbalavānuttarottaram.
14. vīryam kṣetram prasūteḥ ca samayaḥ saṅgatiḥ
tathā uttamādiguṇe hetuḥ balavān uttarottaram
14. Potency (vīrya), the field (kṣetra), the time of birth, and also the planetary associations (saṅgati) are the causes for qualities ranging from excellent downwards. Each succeeding factor is progressively more powerful.
अतः प्रसूतिकालस्य सदृशो जातके गुणः ।
जायते तं परीक्ष्यैव फलं वाच्यं विचक्षणैः ॥१५॥
15. ataḥ prasūtikālasya sadṛśo jātake guṇaḥ .
jāyate taṃ parīkṣyaiva phalaṃ vācyaṃ vicakṣaṇaiḥ.
15. ataḥ prasūtikālasya sadṛśaḥ jātake guṇaḥ jāyate
tam parīkṣya eva phalam vācyam vicakṣaṇaiḥ
15. Therefore, the qualities in a natal chart (jātaka) are analogous to the time of birth. Thus, experts should declare the results only after thoroughly examining it.
कालः सृजति भूतनि पात्यथो संहरत्यपि ।
इश्वरः सर्वलोकानामव्ययो भगवान् विभु ॥१६॥
16. kālaḥ sṛjati bhūtani pātyatho saṃharatyapi .
iśvaraḥ sarvalokānāmavyayo bhagavān vibhu.
16. kālaḥ sṛjati bhūtāni pāti atho saṃharati api
īśvaraḥ sarvalokānām avyayaḥ bhagavān vibhu
16. Time (kāla) creates all beings, sustains them, and also destroys them. He is the imperishable, divine, all-pervading Lord (īśvara) of all worlds.
तच्छक्तिः प्रकृतिः प्रोक्ता मुनिभिस्त्रिगुणात्मिका ।
तथा विभक्तोऽव्यक्तोऽपि व्यक्तो भवति देहिनाम् ॥१७॥
17. tacchaktiḥ prakṛtiḥ proktā munibhistriguṇātmikā .
tathā vibhakto'vyakto'pi vyakto bhavati dehinām.
17. tat śaktiḥ prakṛtiḥ proktā munibhiḥ triguṇātmakā
tathā vibhaktaḥ avyaktaḥ api vyaktaḥ bhavati dehinām
17. That (Lord's) power (śakti) is declared by the sages to be primordial nature (prakṛti), which is endowed with the three qualities (guṇas). Similarly, though undivided and unmanifest, it becomes manifest to embodied beings.
चतुर्धाऽवयवास्तस्य स्वगुणैश्च चतुर्विधः ।
जायन्ते ह्युत्तमो मध्ये उदासीनोऽधमः क्रमात् ॥१८॥
18. caturdhā'vayavāstasya svaguṇaiśca caturvidhaḥ .
jāyante hyuttamo madhye udāsīno'dhamaḥ kramāt.
18. caturdhā avayavāḥ tasya svaguṇaiḥ ca caturvidhaḥ
jāyante hi uttamaḥ madhye udāsīnaḥ adhamaḥ kramāt
18. Its constituents are divided into four categories, and by their intrinsic nature (svaguṇaiḥ), it (the entity or its manifestation) is also of four types. Indeed, the excellent, the mediocre, the indifferent, and the lowest manifest in succession.
उत्तमे तूत्तमो जन्तुर्मध्येऽङ्गे च मध्यमः ।
उदासीने ह्यदासीनो जायते चाऽधमेऽधमः ॥१९॥
19. uttame tūttamo janturmadhye'ṅge ca madhyamaḥ .
udāsīne hyadāsīno jāyate cā'dhame'dhamaḥ.
19. uttame tu uttamaḥ jantuḥ madhye aṅge ca madhyamaḥ
udāsīne hi udāsīnaḥ jāyate ca adhame adhamaḥ
19. Indeed, an excellent being (jantu) manifests in the excellent category. A mediocre one manifests in the middle part (aṅga). An indifferent one indeed manifests in the indifferent category, and a lowest one in the lowest category.
उत्तमाङ्गं शरिस्तस्य मध्यमाङ्गमुरःस्थलम् ।
जंघाद्वयौदासीनमधमं पदमुच्यते ॥२०॥
20. uttamāṅgaṃ śaristasya madhyamāṅgamuraḥsthalam .
jaṃghādvayaudāsīnamadhamaṃ padamucyate.
20. uttamāṅgam śiras tasya madhyamāṅgam uraḥsthalam
jaṅghādvayam udāsīnam adhamam padam ucyate
20. His head (śiras) is called the excellent limb (aṅga). The chest region (uraḥsthalam) is called the middle limb (aṅga). The pair of thighs (jaṅghādvayam) is called the indifferent (udāsīnam) part, and the foot (padam) is declared the lowest (adhama).
एवं गुणवशादेव कालभेदः प्रजायते ।
जातिभेदस्तु तद्भेदाज्जायतेऽत्र चराचरे ॥२१॥
21. evaṃ guṇavaśādeva kālabhedaḥ prajāyate .
jātibhedastu tadbhedājjāyate'tra carācare.
21. evam guṇavaśāt eva kālabhedaḥ prajāyate
jātibhedaḥ tu tadbhedāt jāyate atra carācare
21. Thus, the divisions of time (kālabheda) arise solely due to the power of qualities (guṇavaśāt). And indeed, the distinctions of species or class (jātibheda) also arise from those same divisions in this entire movable and immovable creation (carācara).
एवं भगवता सृष्टं विभुना स्वगुणैः समम् ।
चतुर्विधेन कालेन जगदेतच्चतुर्विधम् ॥२२॥
22. evaṃ bhagavatā sṛṣṭaṃ vibhunā svaguṇaiḥ samam .
caturvidhena kālena jagadetaccaturvidham.
22. evam bhagavatā sṛṣṭam vibhunā svaguṇaiḥ samam
caturvidhena kālena jagat etat caturvidham
22. Thus, this four-fold world was created by the all-pervading Lord (Bhagavān), endowed with His own qualities, through time, which is also four-fold.

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