Meaning of Horā
There can be various meanings of the word horā and it is preposterous to conclude that this word was borrowed from the Greeks as we find this mentioned in the Vedic literature, which predates any other civilization in the world. Parāśara the author of the monumental classic ‘Bṛhat Parāśara Horā Śāstra’ (BPHS) is a Maharishi (seer) of the Rig Veda having contributed the nine chapters in the first mandala (R.V. I – 65 to 73). Thus, it is obvious that the word ‘Horā’ dates back to the Vedic period. Since the understanding of this holds a vital key to the entire subject matter of Jyotiṣa, let us attempt to grasp its meanings and import as well as its usage in Vedic astrology.
विधात्रा लिखिता याऽसौ ललाटेक्षरमालिका। दैवज्ञस्तां पठेद्व्यक्तं होरानिर्मलचक्षुषा॥ २-१
vidhātrā likhitā yā’sau lalāṭekṣaramālikā| daivajñastāṁ paṭhedvyaktaṁ horānirmalacakṣuṣā || 2-1
Translation: The creator has written the destiny of all beings as lines of letters on their forehead. With stainless eyes (sight/vision), the erudite astrologers decipher them and prognosticate.
Etymology
The meanings of the word Horā has been spelt out by Raja Kalyāṇa Verma in his monumental Classic ‘Sārāvalī’ wherein the first meaning has been given as the ability of the astrologer to prognosticate or read the destiny of any being that is written on his forehead. The references to ‘eyes’ and ‘sight’ indicate that (a) Jyotiṣa is a vedāñga and specifically, is the ‘eye of the Vedas’ and (b) the ability to see (physical vision) is given by the Sun as it is the only original source of light that is bright enough to cause vision.
आद्यन्तवर्णलोपाद्योर सिद्ध्यत्यहोरात्रात्। तत्प्रतिबद्धश्चायं ग्रहभगणश्चिन्त्यते यस्मात्॥ २-२
ādyantavarṇalopādyora siddhyatyahorātrāt| tatpratibaddhaścāyaṁ grahabhagaṇaścintyate yasmāt|| 2-2
Translation: The word ‘Horā’ is derived from the word अहोरात्र (ahorātra). The first part of this word अहो (aho) means day or sunlight period and the second part of this word रात्र (rātra) means night. By removing the initial letter अ (a) from the first part and last phoneme त्र (tra) from the second part we obtain the new word होरा (horā). And that is what it precisely means. This contains the zodiac and planets, which are being discussed (in subsequent chapters). Thus, the word ‘Horā’ primarily implies the two fold division of a ‘Vāra’ which literally means –
- a day of 24 hours or
- the period between two consecutive sunrise} into the diurnal and nocturnal halves.
This division of the day implies a geocentric vision of the universe that is the primary definition of the ‘bha-chakra’ (zodiac). Furthermore, the apparent movement of the Sun (and other planets) is also implied in the cause of the day and night halves. Since the Vāra is defined from sunrise to sunrise, the Sun is the cause, and hence the overlord of the days. The Sun shines in the day and the stars hide their faces while in the darkness of the night all secrets of theirs can be known. The Sun is the lord of the diurnal half as well as it is the brightest source of light during the day. Among the lights at night, when the nakṣatra are visible, the brightest is the Moon and hence, the Moon is the dual overlord of both the night as well as the nakṣatra.
कर्मफललभहेतुं चतुरं संवर्णयन्त्यन्ये।
karmaphalalabhahetuṁ caturaṁ saṁvarṇayantyanye| 3½
Translation: The results of a person’s karma based on the varṇa-āśrama (four castes or varṇa) are known [by the knower of horā śāstra i.e. jyotiṣa]. Horā came to mean the study of the quality of time starting with the primary division of the day into the two halves of day and night. The time of sunrise was most auspicious for the agni-hotri (fire sacrifice priests) and the astrologer played a prominent role in predicting the time of sunrise and beginning of auspicious functions and ceremonies. This study of the division of time and space into parts (amsa) and its impact on life is called Jyotish of which (1) Ganita (mathematics), (2) Gola (spherical geometry) and (3) Hora Shastra form the three parts with the latter dealing with the study of the quality of time for prognostication. The Brihadaranyaka Upanishad, Bhagavat Gita and other literature explain the theory of the transmigration of the soul and the process of rebirth based on the Karma of past incarnations. This theory of Karma is the root philosophy behind Jyotish and to that extent Hora-shastra, being a Vedanga, accepts and uses this theory in deciphering the past existence, the karma causing suffering or joy and even prescribing suitable remedial measures.
