3. Vedic Astrology and Kala Hora

Varahamihira explains that the word Hora is derived from the word Ahoratra. If we delete the prefix letter A and the suffix part tra, we will be left with hora, subsequently known as ‘hour’ in English.

[...]^[1]

As the Ahoratra deals with day and night containing Karmaphala of the earlier incarnation or poorvajanma, it is named as Horasastram. The incessant movement of the Sun, Moon, Earth and other planets and their gravitational effects on living beings are determined in the science of Astrology. The word hora denotes the twelve transformations of time of Ahoratra, in which all the movements of the planetary system are inter-related.

According to Horacharya, the so-called destiny of the living beings has to be identified through experience, with the help of this Holy Science.

[...]^[2]

Hora is the synonym of a science which is considered to be the substitute of ascendant, as a portion of the signs in zodiac.

It has been further emphasized that the Horoscope prevailing in the world itself is Hora, which is alternatively known as the contemplation of fortune of mankind.

[...] ǀ

Some of the thinkers opined that the same stands equivalent to the Greek word, similar to other words used by Varahamihira. The time span stipulated is 2^1/2 Gatis of 24 minutes each; which make One Hour. In Astrology the strength of the moon plays a leading role, irrespective of the intensity of other planets. In a week, Kalahoradhipa moon repeats its cycle 24 times, which is considered as adequately auspicious among others. The derivation of Monday has been substantiated, considering the auspiciousness and inauspiciousness, based on the occasions covered in human life, linking with Krishna Paksha and Shukla Pakasha. Majority of the fundamental texts of Astrology indicate the nomenclature of moon, directly or synonymously, in a replicate manner. The Magnum Opuses Vedas and Upanishad copiously used the appellation of the moon as a deity, owing to reverence and idolization. It is a matter of inquiry whether such a belief will go on further, in the name of Astrology, or whether it will be put under the category of occult astral bodies of modern civilization. This research reviews the background of the moon as viewed by the ancient seers, who utilized enormous inference of the world to conduct in-depth research.

The meaning of the verses had been subsequently explained in Dashadyahyi as under:-

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Based on the illustrations, 50% result can be attributed, based on the Ascendant and the balance 50% from the Chandra Lagna. In prashna the strength of Udayarooda and Arooda is to be determined. The result of Shadvarga is also attributed as per the ascendant and the Moon respectively. The results indicated in the fundamental texts are general and the characteristic of every native depends upon the principles that can be linked with the powers of the sign, lord, aspect, yoga and significant planets. The Prashnamargacharya reiterated the impact of the moon nine times, substantiating the power of the Moon, combination of benefic planets, aspect from the shubha graha, location of benefic planets in quadrants, trines, 3-6-11 bhavas with malefic planets, combination of Jupiter and moon in good signs, position of the Lord of the Moon Ascendant at cardinal signs from birth or in the 11^th bhava from the moon are specified exclusively as symptoms of longevity of the native. Therefore, the significance of moon in Jyotisha becomes indispensable.

Footnotes and references:

[1]:

P.S.P.Nampoothiri (2012) Saravali-I; S.T.Reddiar, Quilon Chap-2, Ver-1 PP.22.

[2]:

Ibid. Chap-2 Ver-3 &4. PP.22.

[3]:

Kurumathur Harijayantan Napoothirppad, (2013) Dashadhyayi; Mathrubhumi Printing Press, Calicut; Foot Note-5 Chap-1, pp-73.