Parashara

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Part I: Proper Understandings and

Mindsets

 

Chapter One: The System of Disciplic

Sucession

 

 

In the Bhagavad Gita, Shree Krishna establishes the concept of

disciplic sucession, or Param-para. In fact, the second verse of the

fourth chapter is a keystone verse for understanding all Vedic

knowledge, not just astrology:

 

Evam Param Para Praptam

Imam Rajarshayo Vidu

Sa Kaleneha Mahata

Yoga Nashta Paramtapa

 

" This supreme science was thus received through the chain of

disciplic succession, and the saintly kings understood it in that

way. But in the course of time the succession was broken, and now

that science as it is appears to be lost. "

 

Through these words, Lord Krishna indicates that one should

understand Vedic knowledge through the disciplic succession, that is,

the Vedic sages. Why is this? Because knowledge coming down in

disciplic succession by pure sages in contact with the supersoul

originates from a divine source and is free from the defects of

mundane sensory perception.

 

And what are these defects? According to the Jiva Goswami, these

defects are of four basic types:

" such as bhrama or error due to wrong perception of one object for

another, pramada or error due to carelessness, vipralipsa or error

due to the cheating propensity and karanapatava or error due to the

incapabilities of the senses. He therefore accepts only shabda ( oral

evidence from the disciplic sucession ) and no other evidence; the

rest he treats as purely subsidiary. " By Shabda Brahman is meant

transcendental sound vibration such as found in the Vedas.

 

At this point, let us define Vedic astrological teachings; we are

basically speaking of Parashara Muni. He has given us a complete

system of astrology in his book Brihat Parashara Hora Shastra. He did

not say that it was incomplete or an " installment. " And although he

spoke his teachings to Maitreya, he had the man of the present age,

the Kali-yuga, in mind. This is evident from the sections that deal

with Ashtakavarga and Vimshottari dasha. Although there are some

less extensive Vedic sources such as Satyacharya's teachings, almost

all Hindu astrology corresponds to Parashara's system and is

therefore known as Parashari astrology.

 

So who was Parashara in the first place? There is a nice narration in

Hari Bhakti Shudhodaya

( a section of the Naradiya Purana ) which illustrates how exalted

Parashara Muni was. Apparently, the sage Markendeya came upon a

meeting of sages in a forest clearing. They were sitting in a circle,

among them Parashara, who was just a little boy of seven at the time.

He was seated on the lap of Vasishta Muni, who was the family priest

of Shree Ramachandra, an avatar of Vishnu. To be seated on the lap of

Vasishta is in itself an honor. But to get on with the story,

Markendeya fell at the feet of Vasishta and offered his respects.

Parashara, in turn, bowed down to Markendeya. Markendeya disapproved

of this and instructed the boy that elders should receive respect and

not humble themselves to those of lesser age. Parashara showed

surprise and mentioned that, since he was only a boy of seven, he was

not an elder, for which reason there should be no objection to his

bowing down. Markendeya, however, cited the sages defining age as

time which is spent in rememberance of Vishnu. Markendeya went on to

say that Parashara's devotion was unalloyed and that the boy was in

contact with the Supersoul. Therefore, Markendeya said that, although

only a boy, all of his seven years counted whereas if the time all

others present there had remembered Vishnu were added together it

would not even exceed five years. That is why Markendeya considered

Parashara to be the eldest person in the assembly.

 

Another anecdote is found in the pastimes of Shree Ramanuja Acharya,

one of the chief saints of the Vishnu worshippers of South India of

the post-Vedic era. It is nicely related in " The Life of Ramanuja

Acharya, " compiled by Naimisharanya Das, P - 59, wherefrom we

relate: " Just before the cremation of Alabandara ( Yamunacharya ), a

saint of practically equal stature, Shree Ranamuja arrived and

attended the viewing. He noticed that the saint had his three middle

fingers curled over in a fist-like fashion, while the thumb and pinky

were extended. " After a while, Ramanuja said' I see that three

fingers of Alabandara's are folded and clenched tight. Were they like

that during his lifetime?' "

 

" The disciples who were close by replied, ' No, his fingers used to

remain straight. We cannot guess why they are like this now.' "

 

" Ramanuja then declared aloud, ' Remaining fixed in devotion to Lord

Vishnu, I shall free the people from illusion by spreading the

glories of the Lord throughout the land.' As these words were spoken,

one of the fingers relaxed and became straight. "

 

" Ramanuja spoke again, saying, " To establish that there is no truth

beyond Lord Vishnu, I shall write the Shree Bhashya commentary on the

Vedantasutra.' At this, the second of Alabandara's fingers became

straight. "

 

" Ramanuja declared again, ' In order to show respect to the sage

Parashara, who has so wonderfully described the glories of the Lord

in the Vishnu Purana, I shall name one learned Vaishnava after him.'

With this final statement, the last of Alabandara's fingers relaxed

and became straight. " This story, relating to the three vows of

Ramanuja Acharya, are part of the lore of the Vishnu worshippers of

South India; the last vow highlighting the exalted status of the Sage

Parashara.

 

From these stories we can conclude that Parashara Muni was certainly

an exalted personality and a pure medium for astrological knowledge.

His teachings would not be tinged with any of the aforementioned

empiric defects. Keep in mind that he is also the father of the sage

Vyasadev who compiled the very Vedas!

 

As far as Parashara's sources are concerned, he states in several

places in his treatise that " I was instructed by Brahma ... " or

that " such and such I have heard from Narada. " We know from Bhagavat

Purana ( canto two, chapter nine ) and other similar sources that

Brahma is the " Adi-Devo Jagatam " or first demigod of the universe

and " Para Guru, " the supreme guru ( verse five ). He was so

successful at yogic practice that the Personality of Godhead Narayana

appeared before him from the spiritual sky ( Vaikuntha ), shook his

hand, smiled at him and referred to him as being impregnated with the

Vedas. Brahma may therefore be considered a perfect source of

knowledge as he has the recommendation of Narayana, shook His hand,

and saw Him personally! Narada is his offspring.

 

This means that astrological teachings coming down from Brahma and

Narada to Parashara are free from mundane sensory defects. And to

learn from such sages is the perfection of the above keystone verse.

 

On the other hand, even if one looks for empiric evidence, he may

rest assured. Since the close of the Vedic age several thousand years

ago, some of the greatest intellects of India have applied themselves

to this system of astrology. They have been patronized by great kings

and wealthy men, or have had ample facilities in some way. Their

findings and understanding of Parashara's system have been documented

in the form of such great books as Brihat Jataka by Varaha Mihir and

Jataka Parijata by Vaidyanath Dikshita. Experimentation with the

system has not been lacking. So it seems that, in Vedic astrology, we

have not an empiric system subject to human imperfection. Rather, we

have a system which is free from such defects, though employed by

fragile human beings.

 

Astro Vedica-

 

http://www.hiddenmysteries.com/delucia/index.html

 

 

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Vedic astrology and chiromancy. Both Parashari as well as Jaimini are

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