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Relevant bibliographies by topics / Indic Astrology

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Journal articles

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 seemin

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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 contin

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3

Beinorius, Audrius. "On the social and religious status of an Indian astrologer at the royal court." Acta Orientalia Vilnensia 9, no. 2 (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

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4

Mudur, Ganapati. "India: Protest against astrology." Physics World 14, no. 7 (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 (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 o

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6

Popp, Stephan. "Mughal Horoscopes as Propaganda." Journal of Persianate Studies 9, no. 1 (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 prov

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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 (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. Astro

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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 (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 b

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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 as

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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, 197

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