Bṛhat Jātaka: The First Shloka

Brihat Jātaka, composed by Acharya Varahamihira, is regarded as an exceptionally intricate text. It can be aptly likened to the phrase 'घागर में सागर,' symbolizing the vastness of the ocean contained within a single vessel. For centuries, this work has been imparted within the esteemed traditions of Kerala, accompanied by the commentaries of scholars such as Bhattotpala, Govinda Bhattattiri, Rudra, and Kannassa Panicker. Additionally, the text contains numerous concealed insights on Prashna, which have been examined in the Prashna Margam. The author of Prashna Margam holds Brihat Jataka and Dasadhyayi in high regard, stating the following :

(Translations by Dr. B. V. Raman)

तस्याः पुनः पदुधियामपि दुर्गमोर्थः।

भट्टोत्पलादिरचिता विष्वृतीर्विलोक्य स्पष्टं करोतु हृदि दैवविदर्थमस्याः॥

[Brihat Jataka by Varahamihira, though short, is a very suggestive treatise pregnant with ideas. Though difficult to be comprehended by even intelligent persons, yet with the aid of the commentaries of Bhattotpala and others, it is possible to understand the book.]

होरां वराहमिहिरास्यविनिर्गतां ये मालामिवादधति दैवविदः स्वकण्ठे।

कृष्णीयशास्त्रमपि भर्तृमतीव सूत्रं तेषां सभासु महती भवतीह शोभा॥

[One wearing the garland of Varahamihira in his neck along with the necklace of Krishneeya can win laurels in any astrological assembly.]

दशाध्याय्यां विशेषेण श्रमौ नैव कृतो यदि। 

दुष्करः फलनिर्देशस्तद्विदां च तथा वचः॥

[Without a thorough study of the Dasadhyayi, it would be difficult to make correct predictions. So say the learned.]

~•~•~•~•~•~

With the blessings of my Gurus, Kuladevata, and Ishtadevata, I am composing a discussion on the first Shloka of Brihat Jataka. My aim is to provide students of Jyotisha with insight into the profound nature of this esteemed text, which is why I have chosen to focus on the initial verse. However, I do not plan to cover the entire text, as it is an arduous undertaking, and I feel unqualified to do so.

~•~•~•~•~•~

।।श्री।।

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशालाकया ।

चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः ।।

कोटिसूर्य प्रतीकाशे विष्णुमाये सुधाप्रदे ।

ज्ञानाभय प्रदानेन पाहि सर्वान् महालसे ।।

विनायकं गुरुं भानुं ब्रह्माविष्णुमहेश्वरान् ।

सरस्वतीं प्रणम्यादौ सर्वकार्यार्थसिद्धये ।।

गणनाथ सरस्वती रवि शुक्र बृहस्पति ।

पंचेतान् स्मरेनित्यं वेदवाणी प्रवर्तते ।।

अथ बृहज्जातके होरा मुक्तावली नाम आङ्ग्ल व्याख्यायां प्रथमो भागः।

This article is presented as an interactive dialogue featuring Guru, a scholar from the esteemed tradition of Kerala, alongside his insightful students: Uma, Madhusudan, Shridhar, Medha, Keshav, and Aniruddha.

Image Source : Pinterest.

Guru : The first Shloka of Brihat Jataka is -

मूर्तित्वे परिकल्पितः शशभृतो वर्माऽपुनर्जन्मना-

मात्मेत्यात्मविदां क्रतुश्च यजतां भर्तामरज्योतिषाम् । 

लोकानां प्रलयोदयस्थितिविभुश्चानेकधा यः श्रुतौ 

वाचं नः स ददात्वनेककिरणस्त्रैलोक्यदीपो रविः ।।

It is a prayer dedicated to Surya Deva and is written in Shardulvikridita Chandas. 

Uma : Guruvarya, this text is notably shorter than the other Hora texts assembled by Devas and Rishis. In this instance, Acharya Varahamihira opts to commence with a prayer rather than a verse that directly addresses the topic of Jyotisha. What is the rationale for including this verse? Please elucidate its intended message.

Guru : Your inquiry is certainly pertinent. Historically, the Devas and Rishis have extensively documented the topic of Jyotisha. Their writings are vast and complex, posing challenges even for those who have dedicated years to mastering the field. To elucidate the principles established by the Devas and Rishis, Acharya Varahamihira has composed this text. He elaborates on this matter in the subsequent verse. Let me clarify the rationale behind the first Shloka. The purpose of including a benedictory verse at the outset of this significant text is to eradicate the sins of previous incarnations and to ensure the text's fulfillment. It is recommended that each student should call upon the deities prior to engaging in their studies. Even the Taittiriya Upanishad begins with the following - 

ओं शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्मवदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।।

ओं शान्तिः शान्तिः शान्तिः ।

[May Mitra be propitious to us. May Varuna bless us. May the blessings of Aryama be with us. May the Grace of May Vishnu, the All- Indra and Brihaspati be upon us. Salutations pervading (wide-striding) be propitious to us. to Brahman. Salutations to Thee, O Vayu! Thou art the visible Brahman. Thee alone shall I consider as the visible Brahman. I shall declare: Thou art the 'right'; Thou art the 'Good'. May That protect me; May That protect the speaker. Please protect me. Please protect the speaker. Om Peace Peace Peace.]

(Translations by Swami Chinmayananda)

Shridhar : In certain texts, we observe that the Mangalacharan is absent, yet the work remains complete and widely recognized. Conversely, there are instances where the Mangalacharan is present, but the text itself is unfinished. 

Guruji : The discipline you are currently exploring is termed Karma Shastra by Mahadeva. The ability or inability to complete the text is attributed to the merits or demerits accrued in past lives. It is anticipated that we adhere to the principles and commence any endeavor by invoking the deities. 

Acharya Varahamihira propitiated Bhagvan Suryanarayana, and the renown of his work has permeated the entire universe. Thanks to the Acharya's writings and the commentary by Bhattotpala, numerous concealed treasures of Jyotisha remain preserved for us. Could this not be seen as a result of invoking Surya Deva?

Madhusudan : However, Guruji, in various other scriptures, it is observed that Shri Vishnu, Shiva, Ganesha, or Devi are honored at the beginning. What is the reasoning behind the practice of offering prayers to Surya Deva?

Guru : The writer of the text calls upon his Ishta Devata through a benedictory verse, which can vary from individual to individual. Acharya Varahamihira was a follower of Bhagvan Suryanarayana, and his father, Shri Adityadasa, also worshipped Bhagvan Suryanarayana. There are several additional reasons for invoking Surya Deva.

Medha : Guruji, kindly elaborate those reasons.

Guru : In the Graha Mandala, Surya is located at the centre. In Aditya Hridayam, it is explained -

नक्षत्रग्रहताराणामधिपो विश्वभावनः ।

तेजसामपि तेजस्वी द्वादशात्मन्नमोऽस्तु ते ।।

[Salutations to the Surya who is the presiding Deity of Nakshatras, Graha and Tara, and conceives the whole Universe in his mind (i.e. his scope of influence is universal), He has more Energy of Splendour (Tejas) than even the most Energetic; Salutations to You who has twelve Atmans (i.e. 12 Adityas - Varuna, Mitra, Aryama, Bhaga, Amshuman, Dhata, Parjamya, Tvashtha, Vishnu, Pushya, Vivasvan).]

It is due to Surya that the universe is created, sustained and destroyed. This is explained in Surya Upanishad as follows - 

सूर्याद् भवन्ति भूतानि सूर्येण पालितानि तु ।

सूर्ये लयं प्राप्तुवन्तियः सूर्यः सोऽहमेव च ।।

[From the Surya arise all beings. Surya sustains them all. They all vanish into Surya. What Surya is, even that I am.]

एष ब्रह्मा च विष्णुश्च रुद्र एव हि भास्करः ।

त्रिमूर्त्यात्मा त्रिवेदात्मा सर्वदेवमयो रविः ।।

[Surya Deva alone is Brahma, Vishnu and Shiva. The Soul of these three Lords and the soul of the Vedas, Surya Deva is of the essence of all gods.]

According to Markandeya Purana, Surya is the embodiment of Brahma. The world is born from Surya and exists in Him. Surya is the eternal God in the form of all beings. Bhagvan Bhaskar takes form as Brahma, Vishnu and Rudra and creates, nurtures and destroys the world.

Saravali states that -

तमसावृते समन्ताज्जलभूते भूतले ततोऽकस्मात् ।

उदितो भगवान भानुः प्रकाशयन् स्वप्रकाशेन ।। 

व्यसृज्जगत्समस्तं ग्रहर्क्ष संघातकल्पितावयवम् ।

द्वादशभेदंश्चित्रः कालः संप्रस्तुतस्तस्मात् ।। (Rf. SV)

[At the time of Pralaya (प्रलय, i.e. Destruction), the Universe plunged into darkness and was flooded with water, when, all of a sudden, Surya, with his brilliant rays appeared in the Universe. He created all the Grahas and the 12 months (Rashis through which Surya travels).]

This clearly explains the meaning of प्रलयोदयस्थितिविभु in the Shloka.

Thus, Acharya Varahamihira has emphasized the significance of Surya Deva in a horoscope by invoking his presence. It is essential to examine the position of Surya within a horoscope meticulously, as Surya is the Karaka for Atma (soul).

'मूर्तित्वे परिकल्पितः शशभृतो' means that Surya makes phases of Chandra visible. From the Samhitas - 

त्यजतोऽर्कतलं शशिनः पश्चादवलम्बते यथा शौक्ल्यम् । 

दिनकरवशात्तथेन्दोः प्रकाशतेऽधः प्रभृत्युदयः ।।

[Just as whiteness follows the moon when it leaves the sun's disk, so the moon's light appears from below, beginning with its rise, because of its dependence on the sun.]

In the other texts like Sarvartha Chintamani, Surya described as मनःशुचिकारक which means Surya is Karaka for purity of Manas. Shri H. N. Katwe Ji explains "Chandra rules Mana and gets light from Surya. The work of purifying the Mana and bringing it on the right path is done by Paramatma. Chandra is 'Mana' and Surya is the 'Paramatma' residing in the heart. That is why Surya is called मनःशुचिकारक."

'नैककिरणः' is translated as 'one with many rays'. In a similar vein, a horoscope can be understood through various interpretations. 'त्रैलोक्यदीपो रविः' is referred to as 'the one who illuminates the three worlds'. This signifies that Surya possesses knowledge of the past, present, and future. Through the blessings of Surya, one can gain insights into an individual's horoscope.

Keshav : The text is indeed very deeply coded Guruji. What could be the other principles in this Shloka? 

Guru : Let us see what Dasadhyayi explains - It is from the father as signified by Surya that one receives the Gayatri Mantra Upadesha after the Upanayan Sanskar. This continues in Brahmacharya, Grihastha and Vanaprastha Ashrama through which he is qualified for Sanyasa Ashrama. On attaining Sanyasa Ashrama, one becomes eligible for Moksha by which one sets himself free from all bondages of the material world. For those who wish to escape the countless cycles of birth and rebirth, Surya is the ultimate shelter. 

Surya is source of light and destroyer of darkness. The light symbolises Jnana (knowledge) and darkness symbolises Ajnana (ignorance). Destruction of ignorance itself is Moksha. Hence, Surya is also Mokshakaraka as the Vedas declare - 

ज्ञानादेव तु कैवल्यम्। 

[Salvation can be obtained only through knowledge.]

Therefore, based on the condition of Surya and the 5th Bhava, it is essential to determine whether an individual possesses knowledge of Mantras. Similarly, the Ishta Devata is determined from the Pancham Sthana which is ruled by Surya in the Kaalpurusha. 

Madhusudan : Dhanyawad Guruji. 

Medha : Guruvarya, I have a query. Why aren't the other Grahas invoked in the verse? 

Guru : Oh Medha! Read the Shloka carefully. 

मूर्तित्वे hints at the Lagna from which we determine the happiness and sorrows related to body.

रविः directly means Surya who is praised in the entire Shloka.

शशभृतो indicates Chandra who shines from the light received from Surya.

वर्त्माऽपुनर्जन्मना hints at Kuja who governs the strength of the Kaalpurusha. 

आत्मा denotes Shri Vishnu who is associated with Budha.

आत्मविद् is the 'one who knows self' i.e. Guru.

क्रतुश्च यजतां denotes Shukra who governs the Yajurveda which deals with sacrifices and rituals.

भर्तामरज्योतिषाम् indicates Shani who is the only Graha with the title 'Ishwara' as in Shanishwara. 

लोकानां प्रलयोदयस्थितिविभुश्चानेकधा indicates Rahu and Ketu, who represent Varaha and Matsya Avatara respectively.

Hence, the Shloka provides information about Ashtakvarga which is considered as one of the easiest methods for prognostication in Kaliyuga. As Maitreya said to Maharshi Parashara -

कलौ पापरतानां च मन्दा बुद्धिर्यतो नृणाम् ।

अतोऽल्पबुद्धिगम्यं यत् शास्त्रमेतद् वदस्व मे ।। (Rf. BPHS)

[In Kaliyuga, due to sinful acts committed (by humans), their intelligence is reduced. Kindly elaborate the Shastra which even a dull-witted can comprehend.]

Following Maitreya's inquiry, Maharshi elaborates on the straightforward approach of Ashtakvarga to assist uninformed individuals, in the work known as Parashara Jataka. Although the complete text is not accessible, certain sections can be located within various commentaries on Brihat Jataka and in Hora Ratnam.

The Shloka has 27 Padas indicating the Nakshatras. शशभृतो वर्त्म also means 'the path of Chandra' i.e the Nakshatra Mandala. Thus, the entire Bhachakra is explained in the first Shloka itself. 

The writer of Horaphalaratnavali elucidates that the Dwadash Bhavas are also addressed within the same verse. While this may seem implausible, it exemplifies the intricacies of Sanskrit. A single letter can convey a significant concept; for instance, 'ख' signifies the sky.

मूर्तित्वे is the body indicating the Lagna Bhava.

कल्पितः is the material possessions denoting Dhana Bhava.

शशभृत् is the associated people and hence the Sahaja Bhava.

वर्त्मा suggests the immovable assets and land properties as understood from Sukha Bhava.

आत्मविद् is the 'one who knows self' referring to the Jnana Bhava.

क्रतुश्च यजताम् are the sacrifices as indicated by the Shashtha Bhava.

भर्तामरज्योतिषाम् here the word भर्ता‌ stands for the spouse denoting Kalatra Bhava.

प्रलय is destruction or end suggesting the Randhra Bhava.

उदय is rise of fortune or prosperity as shown by the Bhagya Bhava.

स्थिति is achieving position, ranks or status referring to the Karma Bhava.

विभु is fulfillment of desires and quests indicating the Labha Bhava. 

च denotes the Vyaya Bhava of loss.

Now, let me elaborate on the utility of Shardulvikridita Chandas. It is described as - 

सूर्याश्वैर्मसजस्तताः सगुरवः शार्दूलविक्रीडितम्।

Surya refers to the 12 Adityas denoting the 12 Rashis through which Surya sojourns - Mesha, Vrishabha, Mithuna, Karka, Simha, Kanya, Thula, Vrischika, Dhanu, Makara, Kumbha, Meena and the 7 horses indicate the 7 Upgrahas - Dhuma, Paata, Paridhi, Chaapa, Ketu, Gulika and Pranapada. The 12 Adityas are associated with the 12 Rashis which can be used during Prashna and for suggesting the remedial measures. 

We can conclude that Acharya Varahamihira has mentioned the Navagraha, 12 Rashis, 12 Bhavas, 27 Nakshatra and 7 Upagraha in the same verse. Even the number of years in Vimshottari Dasha is highlighted along with the Ashtakvarga!

Medha : Guruvarya, I am truly impressed by the deep significance concealed within a single verse. The content is quite intricate and challenging to comprehend. I am grateful to you for clarifying it.

Guru : Shishyas, it is important to recognize that truth can be expressed in two manners: directly and indirectly. The Shastras consistently communicate truth in an indirect fashion. It is through the blessings of a Guru or through deep contemplation that the truth becomes apparent. Truth is never truly concealed; rather, it is intentionally safeguarded to ensure that it does not come into the possession of those unworthy individuals who might tarnish the sanctity of the divine subject. 

Madhusudan : Guruji, Acharya's request for speech from Surya Deva, rather than from Devi Saraswati, the presiding deity of speech, raises an intriguing question.

Keshav : Madhusudan, this is explained earlier. Acharya is propitiating his Ishta Devata.

Guru : No, Keshav. There exists an additional explanation. The Shastras characterize Surya as the 'one who speaks sparingly yet conveys profound meaning.' In the subsequent Shloka, Acharya states 'स्वल्पं वृत्तविचित्रमर्थबहुलम्.' This indicates that Acharya Varahamihira has encapsulated the essence of all Deva and Rishi Horas within this singular text, utilizing minimal words while imparting multiple interpretations. This can be discerned through the various Chandas employed by Acharya to elucidate different subjects as explained before. To achieve this, Acharya Varahamihira invokes the blessings of Surya Deva.

Shridhar : Guruji, why is the word वाचं used?

Guru : The term वाचं in this context signifies the capacity to articulate the truth. For a Jyotishi, it is essential to communicate solely in truthfulness. The expression of falsehoods is regarded as reprehensible for a Jyotishi.

As per Katapayādi, वा denotes 4 and च indicates 6. Thus, Acharya Varahamihira is requesting for the knowledge of Chatur-Vedas (Rigveda, Samaveda, Yajurveda and Atharvaveda) and Shad-Anga (Chanda, Kalpa, Nirukta, Jyotisha, Shiksha and Vyakaran) from Surya Deva.

Some scholars are of opinion that Katapayādi calculation gives the number 64 for the word वाचं and hence, it is said that a Shloka from Brihat Jataka can be interpreted in 64 different ways. 

Aniruddha : Guruji, what insights regarding Rashis can be derived from this Shloka apart from the correlation with the Dwadash Adityas?

Guru : Excellent question, Aniruddha! Brihat Jātaka has many secrets on Rashis.

In the Shloka, 'प्रलयोदयस्थिति' hints at the division of Rashis. 

Dhanu, Makara, Kumbha and Meena are indicative of प्रलय (destruction) ruled by Shiva. Mesha, Vrishabh, Mithuna and Karka are responsible for उदय (creation) ruled by Brahma. The remaining four Rashis Simha, Kanya, Thula and Vrischika are significators of स्थिति (sustenance) ruled by Vishnu.

The Nakshatras are likewise categorized into three groups. In this classification, the first nine Nakshatras starting from Rohini are under the dominion of Brahma, the subsequent nine beginning from Hasta are overseen by Shiva, and the final nine commencing from Shravana are presided over by Vishnu.

In the word 'त्रैलोक्यदीपो रविः' the Triloka are Bhu, Bhuvar and Swarga Loka. Mesha, Vrishabh, Mithuna and Karka signify Bhu Loka. Simha, Kanya, Thula and Vrischika rule Bhuvar Loka. Dhanu, Makara, Kumbha and Meena govern Swarga Loka. 

Aniruddha : Dhanyawad Guruji. 

Guru : I trust that the explanation has been sufficiently clear and that all uncertainties have been resolved. I am confident that you now comprehend the complexities inherent in Brihat Jātaka. May Surya Deva provide us with guidance in our pursuit of understanding this text.

श्री सूर्यचरणार्पणमस्तु।

External References : 

Brihat Jātaka (Sri Kedardatta Joshi)

Dasadhyayi (Sri K Guru Rajesh)

Horaphalaratnavali (Sri K Guru Rajesh)