Week 12 · Unit 1 · Specialized Horoscopy, Remedies and Completion
Milestone 1 of 5: What a chart is made of
What a Chart Is Made Of
Elements, guṇas, lost horoscopy, and the yogas of renunciation — four chapters on a chart's underlying constitution.
Assumes you have done: Week 1 for the element and guṇa assignments
Why this matters
These four chapters ask a different question from everything before them. Not what will happen to this person, but what they are made of — which elements predominate, which guṇa governs, and what happens when a constitution turns away from worldly involvement altogether. Chapter 80 belongs here because it asks the same question backwards: what could be reconstructed if you had only the constitution and no chart at all?
Learn
Four short chapters that ask a question the rest of the book does not.
Everything from Chapter 13 onward has been about domains — what happens in this area of life, and when. This cluster steps back and asks about composition: what is this person constituted of?
Elements
Chapter 78 reads the five elements in a chart, using the assignments you already have. Chapter 3 gave each graha an element in Week 1 — Mars fire, Mercury earth, Jupiter ether, Venus water, Saturn air. Chapter 4 gave each sign one.
This chapter uses them rather than restating them, which is worth noticing: by Chapter 78 the text assumes a great deal, and a reader who skimmed the early material finds the late material thin.
Guṇas
Chapter 79 reads the chart’s dominant guṇa from the planets rising or prominent at birth. Sāttvika planets give a Sāttvika native of sharp intellect; Rājasika and Tāmasika accordingly.
Which sends you back to Chapter 3 verse 22 from Week 1: the Sun, Moon and Jupiter are Sāttvika; Venus and Mercury Rājasika; Mars and Saturn Tāmasika.
The warning from Week 1 still stands. The guṇa classification does not line up with benefic nature or with the cabinet ranks. Mercury is a benefic and Rājasika. The Sun is a malefic and Sāttvika. Three schemes, three questions.
Lost horoscopy
Chapter 80 gives methods for reconstructing an unknown horoscope.
It is rarely used and it is worth reading anyway, because of what its existence implies.
Everything else in the book reads forward: from chart to life. This chapter reads backwards — from what can be observed about a person to what their chart must have been.
Renunciation
Chapter 81 gives the Pravrajyā yogas — combinations under which a person withdraws from household life and takes up a religious discipline.
The primary condition, verses 2 and 3: four planets, duly strong, in one house.
Note the qualifier, because it is doing all the work. Four grahas in one house is not especially rare. Four strong grahas in one house is much rarer.
That is the same architecture as the Kendra requirement in Pañchamahāpuruṣa and the Trishadāya check in Yoga Kāraka formation — a condition stated in the same breath as the rule and dropped just as often. Check the strength before naming the yoga.
Using this material now
The renunciation chapters need a translation, and the translation should be visible rather than smuggled.
What the configuration describes is a constitution not organised around ordinary worldly attachment. In a society with an established renunciate path, that expressed itself as taking up that path. In a society without one, it expresses itself differently — and saying how is an interpretation you are making, not a reading you are taking.
The honest form: this chart shows a strong indication away from conventional worldly involvement, which the classical text reads as renunciation and which in a modern life may show up in a number of ways. Then let the rest of the chart and the person’s own account narrow it.
Next: the most historically located material in the book, read carefully.
Read BPHS
This is the source itself. The teaching above prepares you for it; it does not replace it.
Show the full passage — 17 verses
अथ पञ्चमहाभूतच्छायाज्ञानं वदामि ते ।
ज्ञायते येन खेटानां वर्तमानदशा बुधैः ॥ १ ॥
1 : Maharishi Parasara said Now I will narrate the splendour of knowledge in connection with the five prime elements (Pancha Mahabhutas) on the basis of which the learneds ascertain. the operating Dasa (period) of the planets.
शिखिभूखाम्बुवातानामधिपा मंगलादयः ।
तत्तद्बलवशाज्ज्ञेयं तत्तद्भूतभवं फलम् ॥ २ ॥
2 : The planets Mars, Mercury, Jupiter, Venus, Saturn rule Fire, Earth, Ether (sky), Water and Air respectively.
सबले मंगले वहिस्वभावो जायते नरः ।
बुधे महीस्वभावः स्यादाकाशप्रकृतिर्गुरौ ॥ ३ ॥
शुक्रे जलस्वभावश्च मारुतप्रकृतिः शनौ ।
मिश्रैर्मिश्रस्वभावश्च विज्ञेयो द्विजसत्तम !॥ ४ ॥
3-4 : O Great Brahmin! The native whose Mars in strong, (in the nativity) he will have fiery temperament (viz. windy, bilious or phlegmatic). If Mercury being strong, the earthy temperament will be predominant. With strong Jupiter, he will acquire etheral temperament. His nature will be watery, if Venus is strong and the temperament of airy will be more pronounced should Saturn being strong.
सूर्ये वहिस्वभावश्च जलप्रकृतिको विधौ ।
स्वदशायां ग्रहाश्छायां व्यंजयन्ति स्वभूतजाम् ॥ ५ ॥
5 : If the Sun becomes strong (in the birth chart), it will give fiery nature and in case the Moon is getting stronger, the native will acquire watery nature. During the Dasa (period) of a particular planet, it will show the predominancy of its element (Tatwa) from the brilliance (lustre) of the body.
क्षुधार्तश्चपल: शूर: कृशः प्राज्ञोऽतिभक्षणः ।
तीक्ष्णो गौरतनुर्मानी वहिप्रकृतिको नरः ॥ ६ ॥
6 : Temperament of a person with predominent Fiery Tatwa He will be hunger-stricken (i.e. having a strong appetite), very active, valorous, having thin physique, learned, a voracious eater, quite sharp, fair in complexion and will attain an over bearing (dominating) nature.
कर्पूरोत्पलगन्धाढ्यो भोगी स्थिरसुखी बली ।
क्षमावान् सिंहनादश्च महीप्रकृतिको नरः ॥ ७ ॥
7 : Temperament of a person with predominent Earthy Tatwa He will emit fragrance of camphor and lotus, will enjoy copious luxuries, will always remain happy and comfortable (happy go lucky kind), powerful, forgiveful and having a roaring voice akin to lion.
शब्दार्थवित् सुनीतिज्ञो प्रगल्भो ज्ञानसंयुतः ।
विवृतास्योऽतिदीर्घश्च व्योमप्रकृतिसम्भवः ॥ ८ ॥
8 : Temperament of a person with predominent Etheral Tatwa: He will have a good semantic knowledge, will be diplomatic in dealings, will possess good knowledge, emits brilliance, with an open face, tall structure.
कान्तिमान् भारवाही च प्रियवाक् पृथिवीपतिः ।
बहुमित्रो मृदुर्विद्वान् जलप्रकृतिसम्भवः ॥ ९ ॥
9 : Temperament of a person with predominant Watery Tatwa A radiant personality, capable of taking burden (of his friends and relatives), polite nature, royal, possesses good number of friends, soft and learned.
वायुतत्त्वाधिको दाता क्रोधी गौरोऽटनप्रियः ।
भूपतिश्च दुराधर्षः, कृशांगों जायते जनः ॥ १० ॥
10 : Temperament of a person with predominant Airy Tatwa: Charitable, angry kind, fair in complexion, loves travellings, royal, hard to win and possesses thin structure.
स्वर्णदीप्तिः शुभा दृष्टिः सर्वकार्यार्थसिद्धिता ।
विजयो धनलाभश्च वहिभायां प्रजायते ॥ ११ ॥
11 : Characteristics of the lustre of Fiery Tatwa: When there is a rise of fiery Tatwa, the person shines like a gold, his eyes shower purity (of love, happiness, equality, warmth), achieves success in all pursuits, conquoror and acquires good wealth.
इष्टगन्धः शरीरे स्यात् सुस्निग्धनखदन्तता ।
धर्मार्थसुखलाभश्च भूमिच्छाया यदा भवेत् ॥ १२ ॥
12 : Characteristics of the lustre of Earthy Tatwa: When there is rise of earthy Tatwa, the body of the person will emit likable fragrance; he possesses neat nails, hair and teeth. He is religious and is bestowed with weatlh, and happiness.
स्वच्छा गगनजा छाया वाक्पटुत्वप्रदा भवेत् ।
सुशब्दश्रवणोद्भूतं सुखं तत्र प्रजायते ॥ १३ ॥
13 : Characteristics of the lustre of Etheral Tatwa: The lustre of etheral Tatwa will confer beautiful voice and will be eloquence and by listening to his sweet voice, one gets solace.
मृदुता स्वस्थता देहे जलच्छाया यदा भवेत् ।
तदाऽभीष्टरसस्वादसुखं भवति देहिनः ॥ १४ ॥
14 : Characteristics of the lustre of Watery Tatwa: When there is rise of watery Tatwa, the person will be graceful and will have sound health. On getting food of his own taste, he remains quite happy.
मालिन्यं मूढता दैन्यं रोगाश्च पवनोद्भवाः ।
तदा च शोकसन्तापौ वायुच्छाया यदा भवेत् ॥ १५ ॥
15 : Characteristics of the lustre of Airy Tatwa: When airy Tatwa rises, the person becomes dirty, foolish, struck with poverty, contract airy borne diseases (rheumatism) and faces sorrows and ragonies.
एवं फलं बुधैर्जेयं सबलेषु कुजादिषु ।
निर्बलेषु तथा तेषु वक्तव्यं व्यत्ययाद् द्विज ! ॥ १६ ॥
16 : O Vipra! The kind of results stated over here should be predicted by the learneds only on the basis of the strength of the planets i.e. Mars etc. If these planets happen to be weak, contrary results of the Tatwa should be stated.
नीचशत्रुभगैश्चापि विपरीतं फलं वदेत् ।
फलाप्तिरबलैः खेटै: स्वप्नचिन्तासु जायते ॥ १७ ॥
17: In the event of planets being in the debilitation or inimical sign, in that case also, the contrary results of the Tatwa, will take place. If they are bereft of strength, the effect of Tatwa will be imaginary which one may just dream of.
तद्दुष्टफलशान्त्यर्थमपि चाज्ञातजन्मनाम् ।
फलपक्त्या दशा ज्ञेया वर्तमाना नभःसदाम् ॥ १८ ॥
18 : The planet giving evil effect, the necessary measures of propitiation should be undertaken. A person whose time of birth is unknown, his Dasa (period) of the planet could be judged merely on seeing the effects as narrated above.
Show the full passage — 19 verses
अथो गुणवशेनाहं कथयामि फलं द्विज ! ।
सत्त्वग्रहोदये जातो भवेत्सत्त्वाधिकः सुधीः ॥ १ ॥
रज: खेटोदये विज्ञो रजोगुणसमन्वितः ।
तमः खेटोदये मूर्खो भवेज्जातस्तमोऽधिकः ॥ २ ॥
गुणसाम्ययुतो जातो गुणसाम्यखगोदये ।
एवं चतुर्विधा विप्र ! जायन्ते जन्तवो भुवि ॥ ३ ॥
उत्तमो मध्यमो नीच उदासीन इति क्रमात् ।
तेषां गुणानहं वक्ष्ये नारदादिप्रभाषितान् ॥ ४ ॥
1-4: Maharishi Parasara said - O Vipra! Now I will narrate the results on the basis of Gunas (गुण). If Satwa-guni (सत्त्वगुणी) planets are rising at the time of birth, the native will be Satwika (सात्विक) and of sharp intellect. With the rise of Rajoguni planets at the time of birth, he will be Rajoguni (रजोगुणी) and at the time of birth, if there is rise of Tamoguni planets, the person will be an idiot and of Tamsika (तामसिक) nature. With the predominance of the planets of all the Gunas at the time of birth, there will be a mixture of the qualities of all the three Gunas (साम्य गुण) in the native.
O Vipra ! a person born under these Gunas are classified as Uttama (उत्तम), Madhyama (मध्यम), Neecha (Adhama) (नीच) and Udaseena (उदासीन). I am now narrating (the characteristics of) these Gunas as stated by Sage Narada (नारद मुनी).
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
अलोभः सत्यवादित्वं जने सत्त्वाधिके गुणाः ॥ ५ ॥
5: Characteristics of a person with Uttam Guna: He bears the quality of forgiveness, having control over his senses, will under go penance (तपस्या), will possess purity, calmness and humbleness etc.
शौर्य तेजो धृतिर्दाक्ष्यं युद्धे चाऽप्यपलायनम् ।
साधूनां रक्षणं चेति गुणा ज्ञेया रजोऽधिके ॥ ६ ॥
6 : Characteristics of a person with Madhyama Guna : He will be Valorous, radiant, clever, will not retreat from the war fronts and protect the holy persons.
लोभश्चासत्यवादित्वं जाड्यमालस्यमेव च ।
सेवाकर्मपदुत्वंच गुणा एते तमोऽधिके ॥ ७ ॥
7 : Characteristics of a person with Adhama Guna : He will be greedy and tell lies, foolish and lethargic, will render service to others etc.
कृषिकर्माणि वाणिज्ये पदुत्वं पशुपालने ।
सत्या ऽसत्यप्रभाषित्वं गुणसाम्ये गुणा इमे ॥ ८ ॥
8 : Characteristics of a person with Udaseena Guna: He will be an agriculturist, businessman, proficient in the upkeep of animals and speaks both truth and lies.
एगतैश्च लक्षणैर्लक्ष्य उत्तमो मध्यमोऽध्यमः ।
उदासीनश्च विप्रन्द ! तं तत्कर्मणि योजयेत् ॥ ९ ॥
9 : O Vipra ! In keeping with the classifications of these Gunas viz., Uttama (best), Madhyama (moderate), Adhama (worst) and Udaseena (neutral) in view, the occupation of the native should be planned.
द्वाभ्यामेकोऽधिको यश्च तस्याधिक्यं निगद्यते ।
अन्यथा गुणसाम्यं च विज्ञेयं द्विजसत्तम ! ॥ १० ॥
10 : O Great Brahmin ! If one Guna is more fortified then to the other two Gunas, its effects would be the predominant one. Otherwise, all the Gunas should be taken as equal.
सेव्य-सेवकयोरेवं कन्यकावरयोरपि ।
गुणैः सदृशयोरेव प्रीतिर्भवति निश्चला ॥ ११ ॥
11 : Objective of the knowledge of the Gunas If there are identical Gunas between master and servant and between husband and wife, there will be lasting affection between them.
उदासीनोऽधमस्यैवमुदासीनस्य मध्यमः ।
मध्यमस्योत्तमो विप्र ! प्रभवत्याश्रयो मुदे ॥ १२ ॥
12 : O-Vipra! Should there exist any kind of relationship between Adhama and Udaseena, Udaseena and Madhyama, Madhyama and Uttama persons, they will have mutual love and affection (happy company).
अतोऽवरा वरात् कन्या सेव्यतः सेवकोऽवरः ।
गुणैस्तत: सुखोत्पत्तिरन्यथा हानिरेव हि ॥ १३ ॥
13 : Therefore, if bride's Gunafrombridegroom and servant's Guna from that of master are inferior, there will be mutual happiness, otherwise, it will certainly cause the loss of happiness (there will be bitterness and bickering between them).
वीर्यं क्षेत्रं प्रसूतेश्च समय: संगतिस्तथा ।
उत्तमादिगुणे हेतुर्बलवानुत्तरोत्तरम् ॥ १४ ॥
14 : The cause of progressive augmentation of Gunas like Uttama Guna etc., are determined by the semen (father), the womb (mother), the time of birth and the company that the native keeps.
अतः प्रसूतिकालस्य सदृशो जातके गुणः ।
जायते तं परीक्ष्यैव फलं वाच्यं विचक्षणैः ॥ १५ ॥
15 : Therefore, at the time of birth, which ever Guna is predominant (the strongest planet in the birth chart), the native gets enriched with that very Guna. As such, it is required of the learned to predict results after properly analysing these factors.
काल: सृजति भूतानि पात्यथो संहरत्यपि ।
ईश्वरः सर्वलोकानामव्ययो भगवान् विभु ॥ १६ ॥
16 : The Kala (काल) is the creator, protector and the destroyer of all, whether moveable or immoveable (life or lifeless). It is the same 'Kala' which is indestructible, almighty (infinitely powerful) and lord of the universe.
तच्छक्तिः प्रकृतिः प्रोक्ता मुनिभिस्त्रिगुणात्मिका ।
तथा विभक्तोऽव्यक्तोऽपि व्यक्तो भवति देहिनाम् ॥ १७ ॥
17 : The trinal power (or force) of lord 'Kala' is known as 'Nature', through which the invisible God manifests in express form.
चतुर्धाऽवयवास्तस्य स्वगुणैश्च चतुर्विधः ।
जायन्ते ह्युत्तमो मध्य उदासीनोऽधमः क्रमात् ॥ १८ ॥
18 : The express Kala (lord) in accordance with its own nature has respectively four limbs; Uttama (best), Madhyama (moderate), Udaseena (neutral) and Adhama (worst).
उत्तमे तूत्तमो जन्तुर्मध्येऽङे च मध्यमः ।
उदासीने युदासीनो जायते चाऽधमेऽधमः ॥ १९ ॥
19 : The Uttam creature in Uttam limb, Madhya creature in the Madhya limb, the Udhaseena creature in Udhaseena limb and the Adhama creature in Adhama limb (of the Lord Kala) are created.
उत्तमांग शिरस्तस्य मध्यमांगमुर:-स्थलम् ।
जंघाद्वयमुदासीनमामं पदमुच्यते ॥ २० ॥
20 : The Uttam limb (of Lord Kala) is the head, Madhyama limb, the chest; Udhaseena limb, both the thighs and Adhama limb denote the feet.
एवं गुणवशादेव कालभेद: प्रजायते ।
जातिभेदस्तु तद्भेदाज्जायतेऽत्र चराचरे ॥ २१ ॥
21 : Gunas govern various segments of 'Kala' (time-frames showing some pronounced tendencies of nature), which creates distinctions (or classifications) in the various forms of the living or the non-living (nature).
एवं भगवता सृष्टं विभुना स्वगुणैः समम् ।
चतुर्विधेन कालेन जगदेतच्चतुर्विधम् ॥ २२ ॥
22 : In this way, in line with its own nature of Chaturvida (composed of four elements;) lord 'Kala' has created this universe with four characteristics.
Nature has been conceptualised to be composed of three inseparable cardinal states of existance (qualities गुण) namely, Sat (सत), Raja (रज) and Tama (तम). This trinity of cardinal states of nature is always in equilibrium and its composition determines the thoughts and actions.
Even Vadic/Hindu God represent the same trinity. Lord Brahma. (the creator) Vishnu (the protector) and Mahesh (the destroyer) symbolise the Raja, Sata and Tama Gunas governing nature.
The three Gunas (गुण) are contemporary and also inseparable roots of the powers (सक्ति) of the nature (प्रकृति) which mutually interact and reach the equilibrim. As a matter of fact, the Sato Guna is the balancing power and owing to this very quality, this guna is known for its adjustment, joy and light (प्रकाश). Rajo Guna is the power (शक्ति) of motion and denotes struggle, efforts, endeavour, enthusiasm and action. Tamo Guna is the power (शक्ति) of inertia (lethargy) and stands for lack of consciousness and in its qualitative form it symbolises ignorance, incapability and lack of action. These Gunas form the foundation of the study of metaphysics and are generally used for self analysis as they are also active in the physical nature. Besides, this type of power is conferred upon every object exsisting in the nature. The mode of action and mobile form of physical nature, is the out come of the interaction of the qualitative powers.
The equilibrium of the variety of the conscious and the un conscious in the world is protected by the active natural powers of these qualities (गुण शक्ति) though, it all depends upon the persisting flow of the supportive, obstructive or destructive contacts which are secured by them through the kinds of powers encampassing them. The man's own mental, spritual or physical (bodily) nature is nothing but the synthesis of these creative powers and the fusion of these trinal balancing qualities. The man is surrounded by the environment, and its assimilation and interaction decides the nature of behaviour and reaction, to be adopted from these three types of qualities.
Constantly being faced with the conditions (good or bad). without any efforts of self-defence or capacity to absorb or turning it favourable, if one bears it by remaining inert and powerless, such will be the symptom of Tamo Guna. In fact a lethargic person behaves in this manner only. Accordingly, the Tamo Guna manifests itself ignorance, disconcernment, in-capacity, imprudence, laziness, languour, lack of intelligence, mechanical behaviour, mental inertia, dullness, obscurity and dormant soul. The impact of this quality (Guna) breaks the very system of the nature and disbalances it. If a man alters the system, any other form of balancing power or new force of creative developments would not be able to replace it.
On the other hand, there is Rajo Guna, and with its support, a man would be able to counter act these evil contacts, conditions or impacts which tend to take him towards the destructive course of Tamo Guna quite effectively. The planets representing Rajo Guna manifest the permission, encourgement and inspiration to endeavour, resist and master over the circumstances or situations and have it obsorbed in oneself and establish a determined will to fight and win it over. The characteristics of Rajo Guna indeed, are eagerness, action and desire. The struggles, changes and new creations, victory and defeat, joy and grief, hopes and disappointments emanate from Rajo Guna. However, Rajo Guna obstructs the way of spirituality and happy life (happy life as perceived by the Indian sages). Its knowledge is incomplete as well as untrue. The excessiveness of Rajo Guna causes imprudent, forgetfulness, imbroglio, confusion, perpetual action mal adjustment, agony on account of attachments, frustrated desires, un happiness over losses and failures.
Rajo Guna manifests strength of mobility, vibrant action, desire to work, power of creativity and efforts leading to success. However, Rajoguni (the one who is imbued with Rajo Gunas) is certainly touched with demonic tendencies. Although the presence of Rajo Guna is absolutely essential, yet this type of quality does make the man suffer from confusion, intoxication, pride, over ambition, cruelty, brute anger, extremism, self ishness, prejudice, deception, envy, jealousy and ungratefulness, savagary, greed and plundering etc. These qualities of the man are responsible in deforming the nature of the Earth. If one man is born with the exceedingly excessive qualities of Rajo Guna, the Earth has to endure the threat of a world war. The Indian masses have not forgotten the exceptionally exuberant quality of Rajo Guna having been possessed by one man of ancient period known as "Duryodhana" who was re sponsible in taking Kauravas and Pandavas into the great war of Mahabharta. The names of the great warriors of the old and present times viz., Ashoka, Taimur, Changez Khan, Napoleon and Hitler could as well be clubbed with the name of Duryodhana.
Besides these two qualities (Gunas) of the native, there is yet another Guna saturated with the Divine light which is known as Satwa Guna or Satoguna. Satwa Guna represents that trait of nature (प्रकृति) which is imbued with light (प्रकाश) and equilibrium and is drawn towards the truth, knowledge, blissfulness, ecstasy, beauty, happiness, right mindedness, perfection, composure and steadiness. The char acteristics of the Satwa guna are the pleasure of the bright affluence of knowledge, burning enthusiasm of compassion, sponteneous zeal, perfect minuteness and enlightened wisdom. Besides, restraining the power, hormonious and equalitarian existence are the other attributable factors of the Satwa Guna.
Satwa Guna having endowed with the characteristics of purity is the foundation of keen knowledge (ज्ञान) and light (प्रकाश). The very strength of purity of Satwa Guna does not permit any disease, deformity or distress to have it set into the nature (प्रकृति). When body receives the light of awakening, self learning and plentiful glitters of knowledge, it appears as if, the doors and the windows of a closed room have opened up towards the sun and the sunlight gushes into the room brightening it all over. When righteous qualities are awakened, intellect gets brightened, all the senses are sharpaned, entire mind is enlightened and contented, life on getting calm and steady becomes glowing, satisfying and pleasurable, it would then be understood that Satwa Guna has since arisen and grown excessively.
It is not correct to say that a native possesses only one of these Gunas (qualities) exclusively and is completely devoid of the other two qualities. In fact these Gunas have interchangable relationship and inter-flow of mutual influences which keep on joining and separating. There is always a struggle going on at the back of the mind of the native (conscious and unconscious mind) to win over other Gunas dormanted in the native i.e. one of these qualities will be more evident than the another in the native. In other words, all the natives do possess all these qualities but it varies widely in content.
All the natives do possess Satwika tendencies in a greater or lesser measures. Consequently, it is seen that all of them have some light (enlightenment) different and distinct mode of tenderness and happiness or undeveloped attitudes. They also have some amount of hold over the quality of subtle adjustment with the circumstances, sympathatic nature, basic intellect, wisdom of judgement, right kind of thinking, fair amount of determination, weak emotions, true excitements and sense of adherence to the rules and regulations.
Similarly, all the natives also possess the Rajo Gunas (qualities) and as a result of which a greater amount of zeal, desire, excitements, tendencies to struggle, dejection, falsehood, confusion and unbalanced joy and grief are evident from them. However, all the natives with this quality (Rajo Guna) do show eagerness to act or react, and undertake tough and adventurous pursuits at the face of lots of oppositions and pressures from all the corners.
In the same way, every native has Tamsika tendencies as well, because, all the natives do have some elements of ignorance, moments of unsconsciousness, poor tolerance, natural weaknesses and also have the feel of tiredness, laziness and mental lethargy. Besides, the ignorance, incapacity and grief, fear, subjugation by the circumstances, exertation of pressure by the other persons, events, powers etc., are generally faced by all the natives in some form or the other.
All the natives in some directions of natural powers or in some corner of their mind or nature, are found to be Satwika. Similarly, they are Rajsika in some other direction or part of their mind and nature and they are, simultaneously, Tamiska in yet some other directions or portion of their mind and nature.
A native is said to posses either Satwika, Rajsika or Tamsika nature depending upon the impregnation of the strongest Gunas (quality) amongst the three in respect of general nature, particular mind and mode of action of the native. However, a person holding exclusively one type of quality is a impossiblity. No one possesses an absolute purity. A knowledgeable person does not dominate an absolute knowledge. Similarly, a learned person always remains partially learned. Infact, many bad, wicked or qualities remain dormant in him due to predominence of good and virtuous qualities.
With the same analogy, a bad person is not a thoroughly bad person. Even the most stupid person does have some latent and underdeveloped capabilities. A timid person also has a facet of courge which can precisely be judged after proper analysis of the planetary and Dasas (Mahadasa, Antardasas etc.) position in the nativity. Besides, for a particular point of time, an astrologer can safely ascertain which of the quality (Guna) and of what measure is available and how long it will last, in the native, merely by observing and analysing his behaviour at that point of time. However, only those astrologers can acquire this analytical capability who is leading the life in a Satwika manner. When an astrologer himself is indulging in the activities contrary to spiritual discipline and virtous living, his nature and innerself could never gain this ability.
जन्मकालवशादेवं फलं प्रोक्तं त्वया मुने ! ।
यज्जन्मसमयोऽज्ञातो ज्ञेयं तस्य फलं कथम् ॥ १ ॥
शुभं वाऽप्यशुभं वाऽपि मनुजस्य पुराकृतम् ।
अस्ति कश्चिदुपायश्चेत् तं भवान् वक्तुमर्हति ॥ २ ॥
1-2 : Maitraya said - O Maharishi ! You have since ex plained the results on the basis of the time of the birth but how to find out the results of the one whose time of birth is unknown. Kindly deseribe if there exist any method through which auspicious and inauspicious results modelled by the past birth, could be ascertained.
साधु पृष्टं त्वया विप्र ! लोकानुग्रहमानसा ।
कथयामि तव स्नेहात् फलमज्ञातजन्मनाम् ॥ ३ ॥
वर्षायनर्तु - मासार्ध - तिथिनक्षत्रभादिषु ।
यदज्ञातं च तन्मानं ज्ञायते प्रश्नलग्नतः ॥ ४ ॥
3-4 : Maharishi Parasara said - O Vipra ! You have posed a good question for the benefit of the people at large. Obsessed by your affection, I narrate the results for the persons with unknown time of birth. The year, Ayana, Ritu (seasons), month, Tithi, Nakshatra, Rashi (sign) what so ever is required to be known that could be ascertained through the Prasna Lagna (Query Chart).
प्रश्नांगद्वादशांशर्क्ष- स्थिते जन्म वदेद् गुरौ ।
अयनं लग्नपूर्वार्धे सौम्यं याम्यं परार्धके ॥ ५ ॥
ऋतुर्लग्नदृकाणर्क्षस्वामिभिः शिशिरादयः ।
शनि-शुक्र-कुजेन्दुज्ञ- जीवैर्ग्रीष्मस्तु भानुना ॥ ६ ॥
5-6 Method of ascertaining Samvatsara (संवत्सर) : The sign of the Dwadasamsa of the query chart occupied by the Ascendant of the query chart (प्रश्न लग्न) is known as Samvatsara (i.e. the sign occupied by Jupiter in the year of the birth of the querist). If the Prasna Lagna (Ascendant of the query chart) is in the first Hora, it will be Uttarayana (उत्तरायण - Northernly course of the Sun) and if it be in the second Hora, it will be Dakshinayana (दक्षिणायन - Southernly course of the Sun). If the lord of the Drekkana (द्रेष्कोण) is Saturn, it will denote Shishira Ritu (Winter season), if Venus, Vasanta Ritu (Spring season), if Mars, Greeshma Ritu (Summer season), if the Moon, Varsha Ritu (Rainy season), if Mercury, Sharad Ritu (Autumn season), if Jupiter, Hemanta Ritu (Winter season), if the Sun, also Greeshma Ritu (Summer season).
अयनर्तुविरोधे तु परिवर्त्या: परस्परम् ।
बुध- चन्द्र- सुराचार्या: कुज-शुक्र- शनैश्चरैः ॥ ७ ॥
7: If the indication of Ayana (अयन) and Ritus (seasons) are at variance, in that case, Mars in place of Mercury, Venus for the Moon and Saturn instead of Jupiter be considered for ascertaining the season (prevailing at time of birth).
मासो दृकाणपूर्वार्धेपूर्वोऽन्यस्तु परार्धके ।
अनुपातात् तिथिर्ज्ञेया भास्करांशसमा द्विज ! ॥ ८ ॥
तद्वशादिष्टकालो यो जन्मकालसमो हि सः ।
तत्र ग्रहांश्च भावांश्च ज्ञात्वा तस्य फलं वदेत् ॥ ९ ॥
8-9 : The first half part (5 Deg.) of the Drekkana will denote the first month of the season (There are six seasons and each season is of two months) and the second half part will be represented by the second month of the season. The Tithi (तिथि) could be determined on the propotionate basis of the part of Drekkana Degrees (Amsas) of the Sun. The Istakala (इष्टकाल) denoted by the Sun's degrees will be the time of birth of the queriest. After calculating the degrees (Spasta) of the other planets and the houses, the predictions for the queriest should be (from the time of birth thus obtained) pronounced.
गुरुर्द्वादशभिर्वर्षैः पुनस्तद्राशिगो भवेत् ।
तत् कस्मिन् पर्यये तस्य ज्ञेयः संवत्सरो मुनम ! ॥ १० ॥
10 : Maitraya enquired - O Maharishi ! Since Jupiter turns around to the same sign after 12 years, which of the cycle (of Jupiter) be considered the year of the birth.
संवत्सरस्य सन्देहे प्रश्नकर्तुर्द्विजोत्तम ।
वयोऽनुमानतस्तत्र द्वादश द्वादश क्षिपेत् ॥ ११ ॥
तत्रापि संशये जाते गुरुर्लग्नत्रिकोणगः ।
कल्प्यो वयोऽनुमानेन वत्सर पूर्ववत् ततः ॥ १२ ॥
11-12 : Maharishi Parasara said - O Virtuous Brahmin ! In the event of doubt about the birth year, it should be judged from the approximate age of the querist at the time of query and the birth time (year) be fixed by adding, 12 years for each Jupiter's cycle to arrive at the estimated number of years of the age and the year of the birth. Inspite of this, if any difference in the age is indicated, then presum ing the position of Jupiter in the trinal sign from the Ascendant (Prashna Lagna), the age of the querist is estimated and through which the time of birth on the basis of Lagna and Ritu, is fixed as per the procedure described earlier.
ज्ञात्वा मासं ससूर्यांशं कालज्ञानं कथं भवेत् ।
भगवन्निति मे ब्रूहि लोकानुग्रहचेतसा ॥ १३ ॥
13 : Maitreya contended, O Maharishi ! After finding out the month, degrees (Amsas) of the Sun etc. as stated by you, how to ascertain the time of birth, kindly explain to me for the advantage of the world at large.
सक्रान्तेरिष्टसूर्यांशतुल्येऽहि द्विजसत्तम ! ।
रविरौदयिकः साध्यस्तस्येष्टार्कस्य चान्तरम् ॥ १४ ॥
कलीकृत्य स्वषनिघ्नं स्फुटार्कगतिभाजितम् ।
लब्धंघट्यादिमानं यत् तावान् सूर्योदयात् परम् ॥ १५ ॥
पूर्व जन्मेष्टकालो हि क्रमाज् ज्ञेयो विपश्चिता ।
साधितौदयिकादर्कादिष्टेऽर्केऽधिकहीनके ॥ १६ ॥
14-16 Maharishi Parasara said, O Virtuous Brahmin ! On determining the sign, Amsa etc., of the Sun, the longitudinal (Amsas) details of the Sun be ascertained on the basis of number of days expired after the Sun's ingress into a sign identical with the consumed degree (Amsas) etc. at the sunrise. Thereafter, convert the difference between the Amsas (degrees etc.) of the sunrise and the Sun's Amsas (longitude) at the time of birth into Kala (कला) and multiply it by 60. The product be then divided by the day's motion of the Sun. The resultant Ghatis, Palas etc. will denote "Ishta Kala" of the birth either before or after the sunrise. If the longitude of the Ishta Sun is less then the longitude of the sunrise of the Sun, that much before the sunrise, and if the longitude of the Ishta Sun is more than the longitude of the sunrise of the Sun, that much after the sunrise would be the Istakala of the birth (Time of birth). (This principle will be well understood once the readers go through the example coming up in the note portion of this chapter).
अथ विप्र ! प्रवक्ष्यामि योगं प्रव्रज्यकाभिधम् ।
प्रव्रजन्ति जना येन सम्प्रदायान्तरं गृहात् ॥ १ ॥
1 : Maharishi Parasara said O Brahmin ! Now I will expound the Yogas which will cause asceticism (Pravrajya) and during which the persons recluse himself from his home and adopt some other religious tenets (discipline).
चतुरादिभिरेकस्यैः प्रव्रज्या बलिभिः समाः ।
रव्यादिभिस्तपस्वी च कपाली रक्तवस्त्रभृत् ॥ २ ॥
एकदण्डी यतिश्चक्रधरो निर्ग्रन्थिकः क्रमात् ।
ज्ञेया वीर्याधिकस्यैव सबलेषु बहुष्वपि ॥ ३ ॥
2-3: If one house contains four planets duly strong, it will give rise to a Yoga which will cause asceticism (abandonment of
temparal concerns). Amongst these planets, if the Sun is strong, the native will be a Tapasvi (तपस्वी), a contemplative ascetic; should the Moon be strong, the person becomes a Kapali (कपाली) - a man with begger's bowl; if Mars being strong, the person will adorn red clothes; with Mercury being strong, he will possess a staff (दण्डा); incase Jupiter gets stronger, he will be a Yati (यती) - and ascetic (Pravrajya) abstinent and severe in self-discipline; should Venus be strong, he will be the possessor of Chakra (चक्रधारी); in case Saturn be strong, he becomes Naga (नागा) - the one who moves about in nude forms. In the event of many planets come out to be strong, the native will embrace asceticism on the basis of the strongest planet amongst them.
सूर्येणाऽस्तं गतास्ते चेदपि वीर्यसमन्विताः ।
अदीक्षितास्तदा ज्ञेया जनास्तद्गतभक्तयः ॥ ४ ॥
4: A weak Pravrajya Yoga: The planets forming the Yoga causing asceticism may be strong but if they are combust, the native will not turn (take initiation of) ascetic even though he may develop deep adoration in the religious tenets.
अस्तंगता निर्बलाश्चेत् सबलश्च रविर्यदा ।
तदा रविभवा ज्ञेया प्रव्रज्या द्विजसत्तम ॥ ५ ॥
5: If the powerful Pravrajya causing planets are weak and also get combust, the Sun becomes the significator for the Pravrajya Yoga and such native turn ascetic (तपस्वी) of the type denoted by the Sun.
जन्मभेशोऽन्यखेटैश्चेददृष्ट: शनिमीक्षते ।
तयोर्बलवशात्तत्र प्रव्रज्यामाप्नुयान्नरः ॥ ६ ॥
6 : Other Pravrajya Yogas: The dispositor of the Moon if receives no aspect from any planet but, in turn, aspects Saturn, the native get initiated (दीक्षा) into religious tenets signified by the planet who is stronger between the two of them.
निर्बलो जन्मभेशश्चेत् केवलेनार्किणेक्षितः ।
तदा शनिभवामेव प्रव्रज्यां प्राप्नुयाज्जनः ॥ ७ ॥
7 : If the dispositor of the Moon (lord of the sign where the Moon is posited) is weak and is only aspected by Saturn, the native will embrace the religious tenets (precept) duly signified by Saturn.
शनिदृक्काणसंस्थे च शनिभौमनवांशके ।
शनिदृष्टे विधौ ज्ञेया प्रव्रज्या शनिसम्भवाः ॥ ८ ॥
8 : If the Moon be in the Drekkana of Saturn and also in the Navamsa of Saturn or Mars and aspected by Saturn, the native will be an ascetic of the type signified by Saturn.
कुजादिषु जयी शुक्रः सौम्यगो याम्यगोऽपि वा ।
जयी सौम्यगतश्चान्यः परस्परयुतौ भवेत् ॥ ९ ॥
9 : Should there be planetary war between Mars etc. planets and if Venus happens to be in the North or in the South, it become victorious. The conjunction of the other planets within one degree causes planetary war and the planet only in the north - i.e. having higher celestial longitude is reckoned as stronger and becomes victorious.
प्रव्रज्याकारकः खेटो यद्यन्येन पराजितः ।
तदा लब्ध्वा परिव्रज्यां परित्यजति तां पुनः ॥ १० ॥
10 : Yoga opposing asceticism : The planet causing asceticism if gets defeated in a planetary war, the native discard the religious precept related to the defeated planet.
बहवो जन्मकाले चेत् प्रव्रज्याकारका ग्रहाः ।
बलतुल्यास्तदा तत्र प्रव्रज्या कतमा भवेत् ॥ ११ ॥
11 : Maitreya enquired - O Maharishi ! If at the time of birth, there are many planets who are in a position of causing asceti cism, which planet's asceticism should be considered.
बहवो बलिनश्चेत् स्युः प्रव्रज्याकारका ग्रहाः ।
तदा प्राप्नोति सर्वेषां तेषां प्रव्रज्यकां ध्रुवम् ॥ १२ ॥
12 : Sage Parasara replied - In the event of many planets getting strong, the signification of asceticism of all the planets should undoubtedly, be considered.
तत्तद्ग्रहदशाकाले प्रव्रज्यां याति तद्भवाम् ।
त्यक्त्वा गृहीतपूर्व तामन्यां प्राप्नोति मानवः ॥ १३ ॥
13 : In the event of many planets becoming significator for asceticism and the planet amongst them who has the first Dasa, that planet will cause asceticism. With the operation of the Dasa of the other planet, the precept of ascetism of that planet with take over, discarding the previous one. In the same manner, asceticism identical to the other planets will take effect.
दुष्टेष्विन्द्विज्यलग्नेषु शनिना नवमे गुरुः ।
राजयोगेऽत्र जातोऽसौ तीर्थकृन्नाऽत्र संशयः ॥ १४ ॥
14 : Other Pravrajya Yoga: If Saturn aspects Jupiter, the Moon and the Ascendant and Jupiter is posited in the 9th house, it will cause asceticism. In the presence of Pravrajya Yoga, if there exists Raja Yoga, the native inspite of becoming a king, will undertake pilgrimages of the holy shrines. In other words, he will himself will be the founder of a religious tenet.
धर्मस्थानगते मन्दे ग्रहदृष्टिविवर्जिते ।
राजयोगेऽत्र यो जातः स राजा दीक्षितो भवेत् ॥ १५ ॥
15 : If Saturn is posited in the 9th house and is devoid of aspect from any planet and Raja Yoga is also available, the native inspite of being a king will also follow an existing religious precept and will not initiate any new tenet.
Practice
What question do Chapters 78 to 81 ask that the rest of the book does not?
Write your answer down before opening the explanation.
Show the answer and why
Answer: What a person is constituted of, rather than what will happen to them.
Everything from Chapter 13 to Chapter 77 is about domains of life and their timing. This cluster steps back and asks about composition — which element predominates, which guṇa governs, what the underlying disposition is. That is a genuinely different kind of reading and it is why these four chapters sit together.
How is a chart's guṇa assessed, per Chapter 79?
Write your answer down before opening the explanation.
Show the answer and why
Answer: From the guṇa of the planets rising or prominent at birth — Sāttvika planets giving a Sāttvika native of sharp intellect, and so on for Rājasika and Tāmasika.
Which sends you straight back to Chapter 3 verse 22 from Week 1: the Sun, Moon and Jupiter are Sāttvika; Venus and Mercury Rājasika; Mars and Saturn Tāmasika. That classification looked inert in Week 1 — the course said so explicitly, and warned you not to merge it with benefic nature. Here it is used, seventy-six chapters later, for exactly the purpose it was made for.
Source: BPHS 79.1–4, cf. 3.22
Chapter 80 gives methods for reconstructing an unknown horoscope. What does the existence of that chapter tell you?
Write your answer down before opening the explanation.
Show the answer and why
Answer: That the tradition regarded the relationship between a chart and a life as running in both directions — legible enough that a life could indicate a chart.
That is a strong claim and it is worth registering rather than passing over. Everything else in the book reads forward, from chart to life. This chapter reads backwards. Whether the methods work is a separate question; what matters is that Parashara thought the correspondence was tight enough to attempt it, which tells you how the system understands itself.
Verses 2–3 of Chapter 81 give the primary Pravrajyā condition. State it, and state the qualification that most matters.
Write your answer down before opening the explanation.
Show the answer and why
Answer: Four planets, duly strong, in one house. The qualification is the strength requirement — four weak planets in a house do not form it.
A concentration of four grahas in one house is not especially rare; four strong grahas in one house is much rarer. That qualifier is doing the same work as the Kendra requirement in Pañchamahāpuruṣa and the Trishadāya check in Yoga Kāraka formation, and it is dropped just as often. Check the strength before naming the yoga.
Source: BPHS 81.2–3
How should the renunciation material be used in a modern reading?
Write your answer down before opening the explanation.
Show the answer and why
Answer: As an indication about the direction of a life — a pull away from conventional worldly involvement — rather than as a prediction that someone will become a monk.
The translation from a classical social context to a modern one has to be made deliberately and visibly. What the configuration describes is a constitution not organised around ordinary worldly attachment. In a society with an established renunciate path that expressed itself one way. In another it expresses itself differently — and saying which is an interpretation you are making, not a reading you are taking.
Apply it to a chart
Chart B — Albert Einstein, the synthesis chart — A whole documented life, where the evidence pulls in more than one direction. · about 18 min
| Graha | Sign | House | Degree | Nakshatra | Condition |
|---|---|---|---|---|---|
| Sun | Pisces | 10 | 1°20'30" | Purva Bhadrapada 4 | neutral |
| Moon | Scorpio | 6 | 21°47'54" | Jyeshtha 2 | debilitated |
| Mars | Capricorn | 8 | 4°44'52" | Uttara Ashadha 3 | exalted |
| Mercury | Pisces | 10 | 10°58'43" | Uttara Bhadrapada 3 | debilitated |
| Jupiter | Aquarius | 9 | 5°19'05" | Dhanishtha 4 | neutral |
| Venus | Pisces | 10 | 24°49'11" | Revati 3 | exalted |
| Saturn | Pisces | 10 | 12°01'26" | Uttara Bhadrapada 3 | neutral |
| Rahu | Capricorn | 8 | 9°18'36" | Uttara Ashadha 4 | not assigned in BPHS |
| Ketu | Cancer | 2 | 9°18'36" | Pushya 2 | not assigned in BPHS |
| Lagna | Gemini | 1 | 19°38'02" | Ardra | lord Mercury |
Constitution is read from the whole chart rather than from a house, so this is a different kind of exercise — you are characterising a chart rather than answering a question about it.
- For Chart B, assess the elemental composition: which element do the signs occupied by grahas belong to, and does one predominate? Use Chapter 4's element assignments from Week 2.
- Assess the guṇa: Chapter 79 verses 1–4 read it from the planets rising and their guṇa from Chapter 3 verse 22. Sun, Moon and Jupiter are Sāttvika; Venus and Mercury Rājasika; Mars and Saturn Tāmasika.
- Do the same for Chart C. Write one sentence on how the two charts differ constitutionally — not in outcome, in composition.
- Now Chapter 81: does either chart satisfy the primary condition of four strong planets in one house? Chart C has four grahas in the 2nd. Check the strength requirement carefully before concluding anything.
- Write two sentences on what a constitutional reading adds that a house-by-house reading does not.
Check your understanding
Answer from memory first. Looking back at the reading before you try turns a memory test into a copying exercise.
Which planets are Sāttvika, Rājasika and Tāmasika?
Write your answer down before opening the explanation.
Show the answer and why
Answer: Sāttvika — Sun, Moon, Jupiter. Rājasika — Venus, Mercury. Tāmasika — Mars, Saturn.
Chapter 3 verse 22, from Week 1. And the warning from Week 1 still stands: this is a third independent classification and does not line up with benefic nature or with the cabinet ranks. Mercury is a benefic and Rājasika; the Sun is a malefic and Sāttvika.
Source: BPHS 3.22
Where would you look for what BPHS says about the five elements in a chart, and about renunciation?
Write your answer down before opening the explanation.
Show the answer and why
Answer: Chapter 78 for the pañchabhūtas; Chapter 81 for the Pravrajyā yogas.
Both short. Chapter 78 uses the element assignments from Chapter 3 and Chapter 4; Chapter 81 is self-contained. Neither takes long to read and both are worth knowing the location of.
Why is Chapter 80 grouped with the constitutional material rather than with the calculation chapters?
Write your answer down before opening the explanation.
Show the answer and why
Answer: Because it asks the same question as the others in reverse — what can be reconstructed from constitution alone.
That grouping is the course's organising choice rather than Parashara's stated one, and it is worth flagging as such. The chapters are adjacent in the text; reading them as a cluster with a shared question is a teaching decision. It happens to make the block coherent, which is the test for whether such a decision is a good one.
What you carry forward
Two things grow across the whole course. This unit adds to both.
To your chart-analysis process
- **Step 3 (extended) — read the Lagna and the chart's overall shape.** Include the elemental and guṇa composition as part of the first impression, held loosely.
To your field manual
- Guṇa of the planets (3.22): Sāttvika — Sun, Moon, Jupiter. Rājasika — Venus, Mercury. Tāmasika — Mars, Saturn. Read from the planets rising or prominent (79.1–4).
- Elements follow Ch. 3's assignments and Ch. 4's sign elements — Ch. 78 uses them rather than restating them.
- Pravrajyā primary condition (81.2–3): four planets, DULY STRONG, in one house. The strength requirement is the qualifier and is routinely dropped.
- Renunciation material indicates a constitution not organised around ordinary worldly attachment. Translating that into a modern life is an interpretation you are making — say so.
- Ch. 80 (lost horoscopy) reads backwards from life to chart. Historically striking, rarely used.
By now you should be able to
- Assess a chart's elemental and guṇa composition
- Say what Chapter 80 attempts and what it implies about the system's claims
- State the primary Pravrajyā condition and its qualifications
- Use the renunciation material in a question about life direction