Relevant bibliographies by topics / Indic Astrology

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Academic literature on the topic 'Indic Astrology'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 July 2024

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Journal articles on the topic "Indic Astrology"

1

D'hulster, Kristof. "Will I Be Happy, Will I Be Rich?" Al-ʿUsur al-Wusta 32 (April 16, 2024): 51–141. http://dx.doi.org/10.52214/uw.v32i.12029.

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This article deals with a collection of three divinatory lot books (qurʿas) that were once owned by Qāniṣawh al-Muḥammadī, an early tenth/sixteenth-century governor of Mamluk Damascus: Qurʿat al-Imām Jaʿfar, Qurʿat al-Dawāzdahmarj, and al-Qurʿa al-mubāraka al-maʾmūniyya. Beginning with a transcription and translation of their introductions and some samples of their main texts, I analyze the books’ divinatory technique and show it to be a combination of choice and chance, the latter generated either through a muqāraʿa or through a khaṭṭ procedure. I lay bare the mechanics that inform the seemingly haphazard arrangement of the 3,856 divinations included in the books, identify the books’ sources in Quranic or (Perso-)Indic astrology, and conclude with a discussion of the historicity of the various user strategies, based on supplementary manuscript evidence. In the appendix, I provide a full transcription and translation of the first lot book, with instructions for making one’s own divinatory device.
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2

Yongjia, Liang. "Between Science and Religion: An Astrological Interpretation of the Asian Tsunami in India." Asian Journal of Social Science 36, no. 2 (2008): 234–49. http://dx.doi.org/10.1163/156853108x298716.

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AbstractAstrology plays an important role in Indian social life. Indian astrologers' claim to have accurately predicted the 2004 Indian Ocean Tsunami, or the Asian Tsunami, was an effort to legitimize astrology as a full science. This effort demonstrates a difficulty in knowledge categorization, for in India, astrology is neither classified as a science nor as a religion. This is a result of the idea of an Indian nation-state, which rests upon both science and religion as foundations, but at the expense of expelling astrology from religion for not being scientific. However, as astrology continues to be important in India, the astrological interpretation of the Indian Ocean Tsunami drew substantial public attention. Astrology's significant presence in Indian society shows the role of a mature civil society in India as well.
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Beinorius, Audrius. "On the social and religious status of an Indian astrologer at the royal court." Acta Orientalia Vilnensia 9, no. 2 (January 1, 2008): 39–55. http://dx.doi.org/10.15388/aov.2008.2.3708.

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Vilnius UniversityThe object of this paper is to investigate the social and religious status of an astrologer at the royal court and his relation to royal priests in medieval Indian society. This paper is confined to the social and religious role of an astrologer as it was perceived by members of society, both practicing astrologers and non-astrologers. By consulting different primary sources (i.e., jyotiḥśāstras, dharmaśāstras, purāṇas and epics), one can have some appreciation of various issues regarding, for example, the conditions in which royal astrologers operated, their duties and royal supporters, the salaries they obtained, and many other similar matters of extreme importance for the location of the astrologer within the larger social panorama. The conclusion is made that in India by the Epic times, at least, the astrologer had become one of the six principal officials of the royal court and gradually assumed some of the duties of the royal priest (purohita). In India even the position of royal astrologer had its sanction in myth. Astrology, therefore, was considered divine in origin as well as in its subject matter. The court astrologer was considered indispensible to the king and to the welfare of the kingdom. The astrologer had enormous power and responsibility at the royal court and at every level of society. The astrologer was fulfilling his role as an institutional authority by providing knowledge and understanding to the royal court and society. Indian astrologers had to depend on a patronage system for their sustenance, and they seem to have exploited that system with some success.
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4

Mudur, Ganapati. "India: Protest against astrology." Physics World 14, no. 7 (July 2001): 7. http://dx.doi.org/10.1088/2058-7058/14/7/8.

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5

Susantio, Djulianto. "ASTROLOGI SEBAGAI ILMU BANTU EPIGRAFI: SEBUAH PEMIKIRAN." Berkala Arkeologi 34, no. 1 (May 31, 2014): 85–96. http://dx.doi.org/10.30883/jba.v34i1.18.

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Of the thousands of inscriptions, both stones and metals, there is only small number known as dated. Other parts are damaged, worn, or missing for various reasons. Generally, inscription contains elements of the date, month, and year in the Saka dates. With a particular method, Saka dates can be converted to AD dates. Even through the knowledge of astronomy, the element of hours can be interpreted. These four elements, namely the date, month, year, and hour are absolutely necessary in the analysis of astrology. Originally astrology is used to predict human life. However, with the development of science, it can also predict the non-human aspects, such as the important events in the history of the world. Through incisive analysis, knowledge of astronomy and astrology is very useful for epigraphy, although the time was far behind. There are several types of astrology it is commonly known, the West Astrology or Greek Astrology and East Astrology of India and China. Actually, almost all major civilizations in the world knew astrology. But among the many traditions, currently only popular Western Astrology, Chinese Astrology, Indian Astrology. Since a few years ago the West began to introduce Archaeology Metaphysics, one of them through the analysis of astrology.
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6

Popp, Stephan. "Mughal Horoscopes as Propaganda." Journal of Persianate Studies 9, no. 1 (June 8, 2016): 45–59. http://dx.doi.org/10.1163/18747167-12341293.

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Not only in Europe but also in India, kings and emperors used astrology as a ‘scientific proof’ for their claims to power. As it still was regarded as a science, it could provide useful justification for a king’s great destiny, even though horoscopes are so complex that almost every fact can be ‘found’ in them by a clever combination of their data. Though doubts about astrology existed, the Mughal emperors used astrology extensively. Two of them, Akbar (1556-1605) and his grandson Shāh Jahān (1628-1658), included horoscopes in the introductions of their official chronicles. Both wanted to prove that they were the renovator of Islam in the second Islamic millennium. Akbar had this done in defiance of religion, Shāh Jahān in compliance, but both with a definitive effort to twist the information from the heavens in a way that suited them. Both used horoscopes to explain the tenets of their reign as a requirement of the age. In the case of Shāh Jahān, we even find personal sentiments and changes over time, comparing an earlier and a slightly later horoscope.
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7

Retief, Francois P., and Louise C. Cilliers. "Astrology and medicine in antiquity and the middle ages." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 29, no. 1 (January 13, 2010): 1–9. http://dx.doi.org/10.4102/satnt.v29i1.2.

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Astrology is a pseudo-science based on the assumption that the well-being of humankind, and its health in particular, is influenced in a constant and predictable fashion by the stars and other stellar bodies. Its origins can probably be traced back to Mesopotamia of the 3rd millennium BC and was particularly popular in Graeco-Roman times and the Medieval Era. Astrology in Western countries has always differed from that in the Far East, and while it largely lost its popularity in the West after the Renaissance, it still remains of considerable significance in countries like China and Tibet. Astrology took on a prominent medical component in the Old Babylonian Era (1900-1600 BC) when diseases were first attributed to stellar bodies and associated gods. In the Neo-Babylonian Era (6th century BC) the zodiac came into being: an imaginary belt across the skies (approximately 16o wide) which included the pathways of the sun, moon and planets, as perceived from earth. The zodiac belt was divided into 12 equal parts (“houses” or signs), 6 above the horizon and 6 below. The signs became associated with specific months, illnesses and body parts – later with a number of other objects like planets, minerals (e.g. stones) and elements of haruspiction (soothsaying, mantic, gyromancy). In this way the stellar objects moving through a zodiac “house” became associated with a multitude of happenings on earth, including illness. The macrocosm of the universe became part of the human microcosm, and by studying the stars, planets, moon, etcetera the healer could learn about the incidence, cause, progress and treatment of disease. He could even predict the sex and physiognomy of unborn children. The art of astrology and calculations involved became very complex. The horoscope introduced by the 3rd century BC (probably with Greek input) produced a measure of standardisation: a person’s position within the zodiac would be determined by the date of birth, or date of onset of an illness or other important incident, on which information was needed. Egyptian astrological influence was limited but as from the 5th century BC onwards, Greek (including Hellenistic) input became prominent. In addition to significant contributions to astronomy, Ptolemy made a major contribution to astrology as “science” in his Tetrabiblos. Rational Greek medicine as represented by the Hippocratic Corpus did not include astrology, and although a number of physicians did make use of astrology, it almost certainly played a minor role in total health care. Astrology based on the Babylonian-Greek model also moved to the East, including India where it became integrated with standard medicine. China, in the Far East, developed a unique, extremely complex variety of astrology, which played a major role in daily life, including medicine. During Medieval times in the West, astrology prospered when the original Greek writings (complemented by Arabic and Hebrew contributions) were translated into Latin. In the field of medicine documents falsely attributed to Hippocrates and Galen came into circulation, boosting astrology; in the young universities of Europe it became taught as a science. It was, however, opposed by the theologians who recognised a mantic element of mysticism, and it lost further support when during the Renaissance, the spuriousness of the writings attributed to the medical icons, Hippocrates and Galen, became evident. Today Western standard medicine contains no astrology, but in countries like China and Tibet it remains intricately interwoven with health care. In common language we have a heritage of words with an astrological origin, like “lunatic” (a person who is mentally ill), “ill-starred”, “saturnine” (from Saturn, the malevolent plant) and “disaster” (from dis, bad, and astra, star).
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8

Susruth, Priyanka, and Rohini Purohit. "A BOOK REVIEW ON VEERASIMHA AVALOKAM- CLASSICAL TEXT ON MEDICAL ASTROLOGY." International Ayurvedic Medical Journal 8, no. 9 (September 23, 2020): 4541–43. http://dx.doi.org/10.46607/iamj3908092020.

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Medical astrology is an ancient medical system that associates various parts of the body, diseases, drugs as under the influence of the sun, moon and planets along with twelve astrological signs. Each of the astrological sign is associated with different parts of the human body. Since there are not much text available regarding Medical Astrology, Veerasimha Avalokanam is treatise meant for the Vaidyas for the astrological diagnosis and treat-ment. This text is not much popular across India. Actual text is in sanskrit language. Translations are available in Malayalam, Hindi and English. It is because of this that the translation of the work done by Sri. K Narayan is noteworthy. Though Veerasimhans treatise is titled as astrological diag-nosis and treatment, its mainly meant for daily use by Vaidyas and useful for all students of Indian traditional medicine as a reference book for both diagnosis and treatment .yet at the same time it can also be used very effectively used by all the astrol-ogers who are keen on diagnosing the diseases with planetary positions and then prescribe the Prayaschitha Karmas and directing to appropriate Siddha or Ayurveda doctor, for timely medications and treatment. Thus, Veerasimha Avalokanam is a treatise on medical astrology that collects, corre-lates and present quotes related to various diseases and their astrology, karma Vipaka, Prayaschittas and Ayurveda presents them in one place, truly a courageous lions’ efforts.
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9

Yano, M. "The Hsiu-Yao Ching and its Sanskrit Sources." International Astronomical Union Colloquium 91 (1987): 125–34. http://dx.doi.org/10.1017/s0252921100105949.

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The Hsiu-yao Ching ( HYC) is a Chinese text on Indian astrology composed in the middle of the eighth century. Its full title can be rendered as 'Good and bad time and day and beneficient and maleficient mansions and planets promulgated by Bodhisattva-Mañjuśrī and other sages'. As the title shows the book is ascribed to the legendary Mañjuśrī and other sages, but the actual author is the Buddhist monk Amoghavajra (A.0.705-774) whose native place was somewhere in north India. His Chinese name Pu-k'ung Ching-kang is a literal translation of the Sanskrit name. Like most of the texts on Buddhist astrology and astronomy, HYC is contained in Vol.21 of the Taisho Tripitaka compiled by the Japanese Buddhist scholars during the Taisho Period (1912-1926). From many corruptions in the texts it seems that the compilers were not much interested in Buddhist astrology and astronomy in general, and that they did not try to secure better manuscripts either. Specifically in the case of HYC they simply based their edition on the text of the Korean Tripitaka and put in the footnotes the variant readings found in the Chinese Tripitaka of the Ming Dynasty.
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10

Gurm, H. S. "Teaching of Astronomy in India." International Astronomical Union Colloquium 105 (1990): 389–93. http://dx.doi.org/10.1017/s0252921100087340.

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Studies of the skies have dominated intellectual activities since ancient man. In this respect, India has a very long tradition of such recorded activity, covering the observations of celestial bodies both as a science and as mythology (Gurm, 1980). The first half of the Christian era witnessed the evolution of spherical astronomy as a part of the study of mathematics (algebra and trigonometry) and its application to astrology. The evolution of spherical astronomy culminated in the concrete manifestation in the northern parts of India in the form of Jantar-Mantars by Raja Jai Singh (Mayer, 1979) in the early eighteenth century. Interestingly, spherical astronomy remained one of the most important activities in the study of astronomy during the British period too. Some of the older treatises on this subject during the nineteenth century were written in the Offices of the Survey of India.
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Books on the topic "Indic Astrology"

1

Indian astrology. New York: Viking Studio, 2000.

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2

Saahu, Charanlal. Sukhmay jeevan. [S.l.]: [s.n.], 2001.

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Mishra, Mahendra Kumar. Ank jyotish rahasya. [S.l.]: [s.n.], 2004.

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Siṃha, Rāmādhāra. Ākr̥ti se grahoṃ aura lagnoṃ kī acūka pahacāna: Eka anūṭhā evam kaṭhina phalita jyotishaśāstrīya śodha-kārya. Paṭanā: Bihāra Hindī Grantha Akādamī, 1986.

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Encyclopaedia of Indian astrology. Thiruvananthapuram: MPS Trust, 2006.

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Sastri, Ramkrishna. The scientific base of Indian astrology. Calcutta: Astrological Research Project, 1993.

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Vajpeyi, Kailash. Astrological combinations. New Delhi: Arnold-Heinemann, 1985.

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The circle of stars: An introduction to Indian astrology. Shaftesbury, Dorset: Element, 1992.

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9

Moon astrology for lovers. London: Thorsons, 2002.

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10

Cleveland, Annette Merle. Nadi astrology: The secrets of life revealed! Queensland, Australia: A.M. Cleveland, 2000.

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Book chapters on the topic "Indic Astrology"

1

Tripathi, Vijaya Narayan. "Astrology in India." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 630–33. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9749.

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Yadav, Nupurnima. "Astrology and Fluid Boundaries of the Field." In Astrology in India, 22–40. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-2.

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Yadav, Nupurnima. "Words of the Practitioners." In Astrology in India, 65–92. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-4.

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Yadav, Nupurnima. "Understanding the System of Astrology." In Astrology in India, 41–64. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-3.

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Yadav, Nupurnima. "Introduction." In Astrology in India, 1–21. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-1.

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Yadav, Nupurnima. "Conclusion." In Astrology in India, 144–56. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-7.

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Yadav, Nupurnima. "Middle Class Households." In Astrology in India, 93–117. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-5.

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Yadav, Nupurnima. "Mediated Astrology Through Religious Conventions and Technology." In Astrology in India, 118–43. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003093299-6.

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Sadatmoosavi, Seyedamir. "Astrology and Astronomy in Iran: A Statistical Survey." In The Growth and Development of Astronomy and Astrophysics in India and the Asia-Pacific Region, 387–94. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-3645-4_24.

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Dallaporta, Annamaria, and Lucio Marcato. "The Figure of the Astrologer in Ancient India: A Practice Verging on the Sacred." In The Light, The Stones and The Sacred, 193–203. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-54487-8_12.

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Conference papers on the topic "Indic Astrology"

1

Oswald, C., Shivam Baranwal, S. M. Satya Sree Narayanan, and Arnab Bhattacharya. "Divorce Astrologer: Machine Learning based Divorce Prediction of Married Couples." In 2022 IEEE 19th India Council International Conference (INDICON). IEEE, 2022. http://dx.doi.org/10.1109/indicon56171.2022.10040167.

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