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Journal articles on the topic 'Indic Astrology'
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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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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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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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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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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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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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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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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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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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Van Vleet, Stacey. "Children’s Healthcare and Astrology in the Nurturing of a Central Tibetan Nation-State, 1916–24." Asian Medicine 6, no. 2 (September 15, 2012): 348–86. http://dx.doi.org/10.1163/15734218-12341238.
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Abstract Between 1916 and 1924, a Tibetan public healthcare programme that focused on childcare and natal astrology comprised a central aspect of the mission of the Lhasa Mentsikhang (Institute of Medicine and Astrology). Assessing previously unused Tibetan language materials—including the Thirteenth Dalai Lama’s edict for implementation and an accompanying childcare manual—the programme is contextualized with regard to regional developments in British India and China. Like British ‘mothercraft’ education programmes of the same period, the Tibetan initiative links the health of the population (from infancy) to the health of the state and its economy. Rather than appealing to the authority of ‘scientific’ colonial medicine, however, this paper discusses how indigenous medical techniques and theories are put forward as effective means to prove the nascent Central Tibetan state’s benevolence, legitimacy and sovereignty via intervention in the domestic sphere. Such attention to medical reform and to the domestic sphere brings light to an underappreciated effort by the Thirteenth Dalai Lama to cultivate a sense of Tibetan subjecthood and to reconfigure the relationship between his government and various segments of society. Significantly, this childcare initiative was entrusted not just to mothers, and the category of class is here more germane than the category of gender central within British programmes. Various social groups within a specifically delineated Tibetan territory are assigned tasks in the programme’s implementation, illustrating the desire to incorporate each into a reorganised Tibetan state bound by a newly articulated Buddhist ideal of shared social responsibility.
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周, 利群. "Adaptation and Continuity in the Early Translation of Buddhist Astrology from India to China." Studies in the History of Natural Sciences 39, no. 1 (January 1, 2020): 35–52. http://dx.doi.org/10.3724/sp.j.7102716018.
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Mahabel, Ashish. "Mythology, Cosmogonies, and Indian Science Fiction." Culture and Cosmos 27, no. 0102 (October 2023): 287–302. http://dx.doi.org/10.46472/cc.01227.0235.
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This paper examines the cultural significance of the intersection between Indian mythology, cosmogonies, and science fiction. India has a rich history of diverse religious traditions and corresponding world views, many of which have influenced each other. The Hindu pantheon has included the Sun from early times. With the planets also gaining in importance after the rise of astrology, the need to predict their paths saw the development of astronomical observations and spherical trigonometry. These serve as examples of how scientific and religious ideas have interacted throughout Indian history. Despite a strong tradition of fiction in India, there is a lack of science fiction that combines elements of mythology and astronomy except in superficial ways. This paper explores the potential reasons for this gap and argues that an examination of this genre can offer insight into the ways in which science and religion are perceived and valued in contemporary Indian society. The paper also offers a commentary on the current state of Indian science fiction that blends mythology and astronomy
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S. R., Maneesha, P. Vidula, V. A. Ubarhande, and E. B. Chakurkar. "Astrologically Designed Medicinal Gardens of India." International Journal of Bio-resource and Stress Management 12, no. 2 (April 30, 2021): 108–20. http://dx.doi.org/10.23910/1.2021.2165.
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Herbs and horoscopes have played important roles in ancient human life. Vedic astrology describes nine grahas (planets), 12 rashis (zodiacs) and 27 nakshatras (stars/ constellations). It was believed that every person should plant and take care of the tree, animal or bird assigned to his/ her rashi/ nakshatra to please the ruling deity. The concept says that the position of these bodies at the time of birth or their movement in the celestial globe has influence on humans. Our ancestors established navagraha/ rashi/ nakshatra vatika or van near sacred places with representative plants to worship and ensure good health. Most of these representative plants are rare medicinal tree species, which emphasize our ancestors’ forevision to conserve these genetic resources ex situ to share its medicinal uses with the preceding generation. These tree species are rich in secondary metabolites such as antioxidants, alkaloids, saponins, flavanoids, terpenes, and tannins and are widely used in traditional treatment systems. It is proven that these plant species release more oxygen compared to other species and hence sitting near these trees generate positive energy. The phytochemistry and pharmacological significance of these species have been proven by scientific research by modern science. Therapeutic, industrial and cosmetic relevance of these trees are being exploited in various parts of the world. Conservation of these species in navagraha/ rashi/ nakshatra vatikas established in urban spaces can refresh the minds of city dwellers by ensuring greenery and enriching biodiversity.
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Kurmi, Dr Manoj Kumar. "RELEVANCE OF HARAPPAN GEMS IN PRESENT ASTROLOGICAL CONTEXT." VESTIGIA INDICA: BSSS Journal of History & Archaeology 01, no. 01 (June 30, 2023): 18–29. http://dx.doi.org/10.51767/jha0103.
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This paper examines the relevance of Harappan gems in the present astrological context. The Harappan Civilization, the first urban civilization in the Indian subcontinent, thrived in the Indus and Saraswati basin and is also known as the Indus-Saraswati Civilization. More than seventy Harappan sites have been excavated in India since its discovery in 1922, revealing abundant semiprecious stones, artifacts, and other archaeological remains. The Harappan traders brought exotic raw materials to the city workshops, where skilled artisans crafted ornaments and tools for both common people and the elites. These gems are rare, smooth, hard, beautiful, and natural, holding astrological significance. There are a total of eighty-four varieties of precious and semi-precious stones, with nine being precious stones (Navratna) and the rest categorized as semi-precious stones (Upratna). This paper explores the historical and cultural importance of Harappan gems and their continued significance in astrology today
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Muthakin, Muthakin. "Peran Perpustakaan Baitul Hikmah pada Masa Bani Abbasiyah." Tsaqofah 18, no. 1 (June 28, 2020): 52. http://dx.doi.org/10.32678/tsaqofah.v18i1.3184.
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In the Abbasid period, Baitul Hikmah became the main resource center for the scholar or researcher in the Baghdad city. The Baitul Hikmah or well-known as a house of wisdom, was developed since the the second caliph administration led by Abu Ja’far al-Manshur (754-775 A.D.). Abu Ja’far al-Manshur was known as a caliph who attracted profoundly to science. By his regulation, he pioneered the translation of scientific and literature from foreign languages. Large number of books from India, Ancient Greek, Bizantine, Persian and Syria were translated into Arabic. This tradition was followed by his succesor, the caliph of Harun ar-Rasyid (786-809 A.D.) and his descendant, the caliph of Al-Ma’mun (813-833 A.D.). In the Al-Ma’mun era, Baitul Hikmah witnessed an overwhelming enhancement. As a result, Baitul Hikmah was not only becoming a house of numerous books, but also as a center of translation, research and publication, the study of astrology, and educational institutions in general.
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Stausberg, Michael. "On the State and Prospects of the Study of Zoroastrianism." Numen 55, no. 5 (2008): 561–600. http://dx.doi.org/10.1163/156852708x310536.
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AbstractThe academic study of Zoroastrianism goes back to the seventeenth century. It was a classic topic in the History of Religions as an academic discipline throughout its formative period. Zoroastrianism has become less visible on the field of the History of Religions since the 1970s. This, however, does not mean that there was no progress in Zoroastrian Studies since that time. Quite to the contrary, despite the customary tendency to paint a gloomy picture of the progress of Zoroastrian Studies, scholarship in this field has advanced considerably in recent decades. The present article sketches eighteen major subjects of innovative recent research activities. Topics include textual studies, law, astrology, secondary sources, religion and politics, regional diversity, marginalization, impact on and interaction with other religious traditions, the modern communities in India, Iran, and various "diasporic" settings as well as gender, rituals, and outside reception. e article concludes by sketching some prospects for the study of Zoroastrianism.
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Bhattacarya, Wasudewa. "Purnama-Tilem: Konsep Rwa Bhinneda Pada Wariga Di Bali." JURNAL YOGA DAN KESEHATAN 2, no. 1 (July 3, 2020): 34. http://dx.doi.org/10.25078/jyk.v2i1.1558.
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<p><em>The spread of Hinduism from India to Indonesia is the result of acculturation of culture which then brought the concepts of Astronomy-Astrology in </em><em>Jyotiṣa </em><em>to Indonesia and Bali. Arriving in Bali, the concept of Astronomy-Astrology is known as Wariga. Wariga’s existence gave rise to holy days in the implementation of Yajña. One of them is the holy day of Purnama-Tilem. The determination of this holy day is based on the appearance of the moon from the earth as a repetitive cycle. If the moon appears perfectly round from the earth, it is called Purnama (Full Moon), whereas if the moon is not visible from the earth it is called Tilem (Dark Moon). This shows that there are two very basic differences in determining Purnama and Tilem. Dualistic this difference in Hinduism is called Rwa Bhinneda. Rwa Binneda is a polarization of life that speaks of all forms of dualism such as, top down, right left, dark light, and so on. Based on manuscipts in Bali, the existence of Purnama and Tilem shows a dualism in Hindu Theology called Sanghyang Rwa Bhinneda there are Sanghyang Wulan and Sanghyang Surya at the level of </em><em>Saguṇa </em><em>Brahman. The dualism of the difference between Purnama and Tilem also influences Bhuwana Agung and Bhuwana Alit. The difference in the meaning of Purnama and Tilem is not something bad, but through this difference will bring about a balance between God, humans and the universe so that all beings will be able to reach the Moksartham Jagadhita ya ca iti Dharma.</em><em></em></p><p><strong><em><br /></em></strong><em></em><em></em></p>
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Fadhilah, Lutfi Nur, and Muhammad Al-farabi Putra. "Nabi Idris dalam Kajian Sejarah Ilmu Falak." Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 2, no. 2 (July 19, 2019): 115. http://dx.doi.org/10.30659/jua.v2i2.3885.
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Ilmu falak mengalami perkembangan yaitu mulai dari fase pra Islam (Babilonia, Mesir Kuno, Mesopotamia, Cina, India, Prancis, dan Yunani) kemudian merambah ke dalam fase Islam. Ilmu falak sudah dikenal sejak bangsa Babilonia (Irak kuno) dengan mengamati rasi-rasi bintang. Nabi Idris adalah nabi yang pertama kali mengkaji ilmu hitung berdasarkan kitab al-bidayah. Studi ini merupakan literatur analisis yang berdasar kepada kajian kitab-kitab karya ulama klasik. Beberapa literatur seperti kitab al-khula?ah al-wafiyyah karya KH. Zubair Umar al-Jailany dan mukhta?ar mahazab karya Syekh Muhammad Yasin al-Fadani�menyatakan bahwa wa?i� ilmu falak adalah Nabi Idris as. Kitab sabaik al-zahab fi ma�rifat al-qabail al-�arab karya al-Suwaidi menyebutkan bahwa Nabi Unusy adalah penemu ilmu falak, sedangkan Nabi Idris adalah penemu ilmu astrologi.�
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Thomann, Johannes. "From Serial Access to Random Access: Tables of Contents, Chapter Headings and Hierarchical Text Structures in Fourth/Tenth-century Scientific Books." Journal of Abbasid Studies 7, no. 2 (December 29, 2020): 207–28. http://dx.doi.org/10.1163/22142371-12340056.
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Abstract The fourth/tenth century saw a number of innovations in the production of scientific books. Chapter headings that summarize the theme of the chapters were previously rare, but in this period they became standard. Tables of contents were placed at the beginning of the book with a list of the summarizing chapter headings. Page numbering is also encountered for the first time. Perhaps the most striking innovation of this period, however, is the increased complexity in the way authors structured their books. While the two-tier structure of books and chapters used to be standard for large works, three-tier structures were now introduced, and, by the first half of the fifth/eleventh century, books were even produced with five-tier structures. These innovations point to the use of books as a source of knowledge outside traditional learning contexts. Since these features were absent from the Greek scientific tradition, but were present in India and Central Asia, they could well be borrowings from the East. The examples treated here come from the fields of medicine, astrology, astronomy and mathematics.
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Mamidi, Prasad, and Kshama Gupta. "Vipareeta Avipareeta Swapna Nidarshaneeyam chapter of Sushruta Sutra Sthana - an explorative study." Hospice & Palliative Medicine International Journal 6, no. 1 (May 15, 2023): 18–27. http://dx.doi.org/10.15406/hpmij.2023.06.00212.
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Vipareeta Avipareeta Swapna Nidarshaneeyam (VASN) is the 29th chapter of Sutra Sthana of Sushruta Samhita. This chapter has 81 verses that deal with various Shakunas (omens), Doota (caregiver) and Swapna (dreams). The aim of the present work is to provide a comprehensive and critical analysis of the contents of VASN chapter with the help of contemporary prognostic and dream literature. Characteristic features of a caregiver and their influence on patient’s clinical outcome, various omens (both good and bad) and dreams (both auspicious and inauspicious) and their positive or negative prognostic consequences are documented in the VASN chapter. Shakunas of the VASN chapter denote the belief systems that were prevalent in ancient India and the prognostic significance needs to be evaluated further. Interpretation of dreams that are documented in VASN chapter seems to be congruent with the findings of contemporary dream research. Interdisciplinary studies among Ayurveda, Jyotishya Shastra (medical astrology) and modern prognostic science are required to authenticate the good and bad omens and their association with the positive or negative clinical outcomes.
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Liao, Yang. "Astral Cult in the Encompassing Mind: Rethinking the ‘Stellar Magic Circle’ from Khara-Khoto." Acta Orientalia Academiae Scientiarum Hungaricae 76, no. 1 (March 17, 2023): 47–91. http://dx.doi.org/10.1556/062.2022.00124.
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A rare painting with unique subject matter among extant Tangut cultural heritage, the so-called astral maṇḍala (more accurately, Grahamātṛkā-maṇḍala) from Khara-khoto deserves focused academic attention. Now in the collection of Hermitage, this painting broadens the horizons of research from multiple perspectives, including the history of astrology, Tangut culture, Esoteric Buddhism, and ritual studies. Introduced into Tangut Buddhism likely via Tibet, the Grahamātṛka-maṇḍala contributed to the construction of both a new iconographical system and a new pantheon of astral deities. The painting provides important visual details that gradually reveal a complete series of liturgies based on the Tangut astral cult, from the maṇḍala construction to fire ritual with offerings and visualization. Therefore, it helps to demonstrate astrological knowledge and religious practices prevalent in the Tangut period but previously overlooked by modern researchers. The Tangut people learned with an encompassing mind and became skilled at new teachings, methods, and practices through transcultural communications with India and Tibet. They actively combined this learning with the existing Chinese astrological and religious traditions in the Héxī region.
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Eman Mohammed. "Exploring the Main Similarities Between the Concept of Divinity and Eastern Beliefs among Hinduism, Buddhism and Taoism." Journal of Islamic Thought and Civilization 12, no. 2 (October 11, 2022): 74–87. http://dx.doi.org/10.32350/jitc.122.06.
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This study will seek to attempt to discuss the concept of divinity in eastern beliefs, especially (Taoism, Hinduism, etc.), and then identify the similarities between the latter beliefs in relation to this concept. The goal of this paper is to find out the reasons why Eastern beliefs strayed from the worship of God and how they developed their concept of divinity. This research is very important because it provides information on the prevailing beliefs in India and China, which believe in the plurality of deities, the worship of ancestors from fathers and grandfathers, the sanctification of the forces of nature, and the practice of spiritual worship to reach the stage of union from God as they believe. This study focuses on answering the questions: Is the concept of divinity unified in eastern beliefs? The study used both the inductive and the deductive method by relying on the mother of books of eastern beliefs like the book of Tao. The most important findings of the study are that the philosophical and moral eastern religions prevailing in India and China are not based on belief in the monotheism of divinity. The study also showed that Eastern beliefs meet in a plurality the gods, and gradually and passed through stages in the search for the god that meets their needs, they worshiped the forces of nature, totem, man, and others, and practiced magic, sorcery, astrology, and other manifestations of polytheism.
Key words: Buddhism, Confucius, Divinity, Eastern beliefs, Hindus
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Bali, Dr Sharadendu. "Pan Indian Presence of RISHI MARKANDEY --- Glimpses into his Life, Victory over Death, Sites Associated with him, and Tips for Longevity and well being." Scholars Journal of Arts, Humanities and Social Sciences 9, no. 5 (May 14, 2021): 168–74. http://dx.doi.org/10.36347/sjahss.2021.v09i05.004.
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The concept of One Nation in the vastly diverse population that inhabits the Indian sub-continent, is unique among world civilizations. This feeling of nationalism is as old as the Vedas, and was inculcated and nurtured by some ancient seers and saints. Foremost among them is Rishi Markandeya, whose imprint is not just found all over the Indian landmass, but also traverses all the way to Indonesia and Bali. Markandey is also unique among seers because he is venerated among all the mainstream Indian religious traditions, namely Vaishnavism, Shaivism, Devi cults and ascetic orders. From his birth in the Himalayas, to his severe penance in the dense jungles of the Western Ghats of peninsular India, to the ashrams along the Narmada and Ganges, and going upto the Eastern coast at Jagannath Puri, the Indian sub-continent is strewn with sites named after the great Rishi. The present paper attempts to list out some of these sites, and the accompanying geographical features, in an effort to highlight the immense accomplishments of the Rishi, encompassing fields as diverse as geology, hydrology, philosophy, herbal medicine, music, sacred chanting, goddess worship, astrology and horticulture.
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Rubiés, Joan-Pau. "Tamil Voices in the Lutheran Mission of South India (1705-1714)." Journal of Early Modern History 19, no. 1 (December 19, 2015): 71–81. http://dx.doi.org/10.1163/15700658-12342439.
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The English edition of the Bibliotheca Malabarica, a manuscript catalogue of the Tamil works collected by the young Lutheran missionary Bartholomäus Ziegenbalg during his first two years in India (1706-8), attests to his prodigious effort to acquire, read, and summarize all the works of the “heathens” of South India that he could possibly get hold of. Most of this literature seems to have originated from local Śaiva mattams. Besides epics and puranas, the collection included many popular works on ethics, divination and astrology, devotional poetry, or folk narratives and ballads. Ziegenbalg seems to have acquired these through his Tamil teacher in Tranquebar—an elderly schoolmaster—and his son. In this respect, a focus on the social and cultural dynamics by which local knowledge was transmitted to Europeans is no less important than identifying the literary sources for their interpretation of Hinduism. A fascinating work, the Tamil correspondence conducted between 1712 and 1714 by the Lutheran missionaries with a number of learned Hindus reveals their desire to embark on a kind of inter-religious dialogue as a foundation for their Christian apologetics. The replies received from his “heathen” correspondents would inform much of Ziegenbalg’s interpretation of Śaivism as a form of natural monotheism. Translated into German and published in Halle, they also became part of the Pietist propaganda concerning the mission, exerting a much wider impact than Ziegenbalg’s unpublished monographs about Hindu doctrines and theology. But how authentic were these Tamil voices? Close analysis suggests that even if we conclude with the editors that the letters were what they claim to be, that is a direct translation of the work of many independent Tamil correspondents, the extent to which there was a religious “dialogue” based on reciprocity is open to question.
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Niewöhner, Elke. "Ein astronomisch-astrologisches Gedicht des persischen Dichters Ḥusain Ḥakīm Ṯanāʾī Mašhadī auf der Berliner Indischen Weltkarte." Der Islam 96, no. 1 (April 9, 2019): 121–57. http://dx.doi.org/10.1515/islam-2019-0004.
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Abstract One does not encounter short astronomical-astrological poems in Persian very frequently. One such poem, by the Persian-Indian poet Ṯanāʾī (d. 1587/8) is inscribed on the Indian world map in the Museum of Islamic Art in Berlin. This map probably originated in the sphere of the court of the ruler of Rajastan, Sawai Jai Singh II. (1700‒1743). The poem does not bear a relationship to the other inscriptions and paintings found on the map, and is known only from this map. It presupposes a significant degree of knowledge of astronomy and astrology on the reader’s part, especially since Ṯanāʾī had developed a style in India by means of which he was able to “pack longwinded ideas and multiple meanings into a succinct expression”. The poem reflects a world view that is based on the cosmology of Aristotle and the planetary theories of Ptolemy. In particular, it addresses the heavenly spheres, with the earth at their center, the system of astronomical coordinates, the course and the characteristics of the planets, including Sun and Moon, and a short characterization of the four elements and the twelve signs of the zodiac. This article provides a philological reading, translation, and line-by-line commentary of the poem.
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Laishley, Lilan. "South Indian Ritual Dispels Negative Karma in the Birth Chart." Culture and Cosmos 19, no. 1 and 2 (October 2015): 251–71. http://dx.doi.org/10.46472/cc.01219.0227.
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This paper examines the practice of celestial magic in contemporary South India as it relates to the individual birth chart. Specific celestially oriented rituals are understood to minimize the unpleasant effects of the birth chart and positively influence the planetary deities. The rituals incorporate various magical objects and actions including puja, mantras, prayers, yantras, ceremonial offerings, icons, gemstones, and shrines. This paper is based on participant observation during a research trip to Tamil Nadu, South India, where an astrologer suggested a ritual was needed to clear the negative karma he saw in my birth chart. This led to a multifaceted ritual at a 9th century snake temple that I documented with photos and interviews. This specific site was chosen because the celestial snake Rahu /Ketu in the Indian astrological system was identified as the cause of the difficult karma and would need to be approached for help in clearing it. I will share the stages of this ritual, including the symbolic meaning of the objects used and actions taken. I conclude with my proposal that ritual is both a container and vehicle for celestial magic.
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Yeaqub, Md. "Musykilat Ta'lim al-Lughah al-Arabiyah Li Thullab Bengal al-Gharbiyah Fi al-Hind Wa Thuruq 'Allajuha." Arabiyatuna : Jurnal Bahasa Arab 4, no. 1 (May 8, 2020): 21. http://dx.doi.org/10.29240/jba.v4i1.1210.
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The issue in this research what is the evidence of the various difficulties of the Arabic language for West Bengal students, it is the language full of words that suit the conception of its construction. It has become necessary to facilitate the teaching of the Arabic language; it is a difficult language, as educators believe that the difficulty of learning Arabic is a serious problem especially for non-Arabic speaking students. The method used in this research is the qualitative method. The state of West Bengal in India is a non-native speaking country, so this article discusses the idea of discovering the true and accurate causes that astrology student’s encounter in speaking, reading and writing, and the difficulty lies in the methods and technical process in teaching. But through research and study, it is possible to reach several ways to teach the Arabic language in a short time and in a reasonable way and to analyze the language treatment appropriate to their weakness. The difficulty of learning Arabic differs according to the age of the students in their environment in which they live while learning the language. Besides, the difficulty also differs in different phonetics, semantic, grammatical, morphological, and lexical. One of the most important problems facing non-Arabic speaking students when learning Arabic is that it is affected by its mother tongue, just as Bengalis are affected in Bengali and Hindi, which creates a barrier in the teaching of the Arabic language, and finally, solutions, suggestions and recommendations that are involved in overcoming these problems are dealt with. However, this study will focus on some of the problems that non-Arabic speaking students in West Bengal state in India face when learning Arabic. Then we will try to explain and develop the appropriate treatment for them.
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Senthilkumaran, Subramanian, S. V. Arathisenthil, Jarred Williams, Harry F. Williams, Ponniah Thirumalaikolundusubramanian, Ketan Patel, and Sakthivel Vaiyapuri. "An Unnecessary Russell’s Viper Bite on the Tongue Due to Live Snake Worship and Dangerous First Aid Emphasise the Urgent Need for Stringent Policies." Toxins 14, no. 12 (November 22, 2022): 817. http://dx.doi.org/10.3390/toxins14120817.
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India suffers the highest incidence of snakebite envenomation (SBE) in the world. Rural communities within India and other countries have long-held cultural beliefs surrounding snakes and SBE treatments, with snake statues present in numerous Hindu temples. While most cultural beliefs are well respected and do not affect anyone, some people worship live venomous snakes without any safety precautions. Moreover, they practice various inappropriate first aid and traditional treatments that exacerbate SBE-induced complications. We report an unusual case of SBE on the tongue of a patient who was bitten while worshipping Russell’s viper following the advice of an astrologer based on the appearance of a snake in the patient’s dream. Following the bite, the tongue was deeply incised by the priest as a first aid to mitigate SBE-induced complications. The patient suffered profuse bleeding and swelling of the tongue resulting in difficulties in intubating them. The patient regained consciousness after antivenom administration, intranasal ventilation, and blood removal from the mouth. The tongue underwent extensive surgery to restore movement and function. This report advises caution to those undertaking the extremely risky practice of worshipping live snakes and emphasises the urgent need to develop and enforce policies to mitigate such actions and educate rural communities.
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Fowden, Garth. "Alexandria between Antiquity and Islam: Commerce and Concepts in First Millennium Afro-Eurasia." Millennium 16, no. 1 (October 21, 2019): 233–70. http://dx.doi.org/10.1515/mill-2019-0012.
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Abstract Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon (451) that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is here studied especially through evidence for the city’s libraries and book trade, together with the impact of its educational curriculum from Iran to Canterbury. After the Arab conquest, Alexandria turned into a frontier city and lost its economic and political role. But it became a city of the mind whose conceptual legacy fertilized not only Greek scholarship at Constantinople, but also Arabic science and philosophy thanks to the eighth- to ninth-century Baghdadi translation movement. Alexandria emanated occult energies too, thanks to the Pharos as variously misunderstood by Arabic writers, or the relics of its Christian saints, not least the Evangelist Mark, surreptitiously translated to Venice in 828-29. Study of the astral sciences too - astronomy but also astrology - was fertilized from Alexandria, as far afield as India and perhaps China as well as Syria, Baghdad and Constantinople. Egypt’s revival by the Fatimids, who founded Cairo in 961, had little impact on Alexandria until about the end of the eleventh century when, for a time, the city attracted Sunni scholars from as far away as Spain or Iran, while commerce benefited from the rise of the Italian merchant republics and the beginning of the Crusades. While the early caliphate had united a vast zone from Afghanistan to the Atlantic, the eleventh century saw a reemergence of late antique distinctions between the Iranian plateau, Syro-Mesopotamia, and the two Mediterranean basins. Alexandria was one of the points where these worlds intersected, though sub-Saharan Africa, to which it formally belonged, remained largely beyond its horizon until the twentieth century.
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Gurevitch, Eric Moses. "Caterina Guenzi. Words of Destiny: Practicing Astrology in North India. (SUNY Series in Hindu Studies.) 402 pp., illus., notes, bibl., index. Albany: SUNY Press, 2021. $95 (cloth); ISBN 9781438482019. Paper available." Isis 113, no. 3 (September 1, 2022): 680–81. http://dx.doi.org/10.1086/721289.
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Palmer, Anthony. "Music as an Archetype in the 'Collective Unconscious'." Dialogue and Universalism 7, no. 3 (1997): 187–200. http://dx.doi.org/10.5840/du199773/419.
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The making of music has been sufficiently deep and widespread diachronically and geographically to suggest a genetic imperative. C.G. Jung's 'Collective Unconscious' and the accompanying archetypes suggest that music is a psychic necessity because it is part of the brain structure. Therefore, the present view of aesthetics may need drastic revision, particularly on views of music as pleasure, ideas of disinterest, differences between so-called high and low art, cultural identity, cultural conditioning, and art-for-art's sake.All cultures, past and present, show evidence of music making. Music qua music has been a part of human expression for at least some forty-thousand years (Chailley 1964; viii) and it could well be speculated that the making of music (the voluntary effort to use tonal-temporal patterns in consistent form that are meant to express meaning) accompanied the arrival of the first human beings. As Curt Sachs states, "However far back we tracemankind, we fail to see the springing-up of music. Even the most primitive tribes are musically beyond the first attempts" (Sachs 1943; 20).Why do humans continuahy create music and include it as an integral part of culture? What is music's driving force? Why do cultures endow music with extraordinary powers? Why do human beings, individuahy and as societies, exercise preferences for specific works and genres of music? In probing these questions, I chose one aspect of Jungian psychology, that of the Collective Unconscious with its accompanying archetypes, as the basis upon which to speculate a world aesthetics of music. Once we dispense with the mechanistic and designer idea of human origins (Omstein 1991; Ch. 2), we have only the investigations of the human psyche to mine for data that could explain the myriad forms of artistic activity found the world over. An examination of human beings, I believe, must lead one ultimately to the study of human behavior and motivations, in short, to the psychology of human ethos (see, e.g., Campbell 1949 & 1976). This study wih take the following course: first, a discussion of consciousness and the Collective Unconscious, plus a discussion of archetypes; then, a description of musical archetypal substance; and finally, what I beheve is implied to form a world aesthetics of music.By comparison to Jung, Freud gives us little in the way of understanding artistic substance because for him, all artistic subject matter stems purely from the personal experiences of the artist. In comparing Freud and Jung, Stephen Larsen states that "Where Freud was deterministic, Jung was teleological; where Freud was historical, Jung was mythological" (Larsen 1992; 19). Jung drew on a much wider cross-cultural experiential and intellectual base than Freud (Philipson 1963; Part II, Sect. 1). His interests in so-cahed primitive peoples led him to Tunis, the Saharan Desert, sub-Saharan Africa, and New Mexico in the United States to visit the Pueblo Indians; visits to India and Ceylon and studies of Chinese culture all contributed to his vast knowledge of human experience. Jung constructed the cohective unconscious as a major part of the psyche with the deepest sense of tradition and myth from around the world. He was criticized because of his interests in alchemy, astrology, divination, telepathy and clairvoyance, yoga, spiritualism, mediums and seances, fortunetelling, flying saucers, religious symbolism, visions, and dreams. But he approached these subjects as a scientist, investigating the human psyche and what these subjects revealed about mental process, particularly what might be learned about the collective unconsciousness (Hall and Nordby 1973; 25 & Cohen 1975; Ch. 4). Jung's ideation, in my view, is sufficiently comprehensive to support the probe of a world aesthetics of music.
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Arzoumanov, Jean. "Persian Garlands of Stars: Islamicate and Indic Astral Sciences in Seventeenth-Century North India." Journal of South Asian Intellectual History, October 18, 2023, 1–34. http://dx.doi.org/10.1163/25425552-12340041.
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Abstract This paper offers a study of Mullā Farīd and Mullā Ṭayyib, two astronomers active in several North Indian courts in the first half of the seventeenth century. The lives and works of these two brothers illustrate the central role of mathematical astronomy and astrology in the science of the time and its use by Indian Muslim nobility. They also document the familiarity of Indian Muslim scholars with Indic astrology and its practice in Muslim milieux. Mathematical astronomy was very much alive in seventeenth-century Mughal India, and Persian-writing scholars were commenting and revising the astronomical data and mathematics transmitted from the Maragha and Samarqand schools of astronomy. Their intellectual activities are also better understood in the context of the avid interest in occult sciences cultivated by early modern Persianate societies, and more particularly by the Mughal court. Mathematical astronomy was nurtured for the precise purpose of casting horoscopes and creating astrological almanacs. Astrological practices in North-Indian courts, including Delhi, the Mughal imperial capital, were evidently mixed and flavoured with elements from both Islamicate and Indic traditions. Knowledge was widely shared across languages and scientific interests went well beyond religious denominations. Crucially too, the exchange between the Persian and the Sanskrit scholastic worlds was sponsored by Mughal patrons and resulted in scientific translations from one language to the other. A closer reading of Mullā Farīd and Mullā Ṭayyib’s Persian works allows us to see that besides their more classical astronomical works, the two brothers shared a common interest in Indic methods of prognostication, in particular muhūrtaśāstra, the science of electing an auspicious moment to perform a certain action. In this paper, we elucidate an intricate dossier on the “bust hours,” an ancient prognostication method popular with Islamicate astrologers. Identified by Islamicate scholars as coming ultimately from India, the source of many features of Islamicate astrology, these bust hours were reinterpreted on Indian soil by Mullā Farīd and Mullā Ṭayyib in light of their first-hand knowledge of muhūrtaśāstra. In this manner, these bust hours came back full circle to the original Indian prognostication practices.
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Tekin, Yasin. "The Sources of Delhi Turkish Sultanate in Indic Languages: Ṭhakkura Pherū and Works." TSBS Bildiriler Dergisi, no. 2 (August 14, 2022). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.2.83.
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In this study, the sources of the Delhi Turkish Sultanate written in Indic languages between the 12th and 14th centuries are introduced. Their essential features, historical value, and some problems are summarized in this respect. The Delhi Turkish Sultanate has a vibrant diversity of primary sources. Although most of these sources were written in Persian by Muslim names, there are also significant works written in the prevalent languages (Sanskrit, Prakrit, etc.) in the Indian subcontinent by the non-Muslim subjects of the Sultanate. Accordingly, the scope of the study has been determined as the works written in the Indic languages (Sanskrit, Prakrit, etc.) between the 12th and 14th centuries. Introducing the publications and translations of these sources, which are almost unknown to our academic writings and are not used in history studies except for a few minor references, may gain a different perspective and depth to the studies of Delhi Sultanate and medieval India carried out in Turkey. Therein, it has been determined that the works of Ṭhakkura Pherū (b. ca. 1270 A.D.), a Jain assayer who served in the Sultanate's treasury during the Khaljī dynasty, contain precious information. Pherū is a versatile scholar who has left seven works on miscellaneous subjects. His works, written in the Apabhraṃśa dialect, were unearthed in 1946 and were gradually made obtainable in publications and English translations. Some of his identified works are: Jyotiṣasāra is about astronomy and astrology, Dhūtātpatti is about metallurgy and perfumery, Dravyaparikṣā is about numismatics and exchange of coins, Ganitasāra is about arithmetic, Vastusāra is about architecture and iconography, and Rayaṇaparikkhā is about gemology. Besides these, there are other monographs assessed in the Jain religious literature. It has been determined that Dravyaparikṣā and Rayaṇaparikkhā, which are among the aforementioned works written between 1291 and 1323 A.D., contain tables, lists, and explanations showing the crop/land or coin/alloy ratios, which provide precious data on the economic circumstances of India in the middle ages. The data in these tables, created according to the Indian medieval metric and weight systems, were translated into modern measurement standards through English translations and evaluations and brought to Turkish literature. Moreover, it has been revealed that the interlinear information provided by Pherū holds essential glimpses into the essence of Muslim-non-Muslim relations in the Sultanate. At the end of the study, it is pointed out that detailed expert evaluations of Pherū's works will make significant contributions not only to the studies of the Delhi Turkish Sultanate but also to the medieval science history literature.
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Aditya Prasad Sahoo. "ARE THE EFFECTS OF THE MOON ON MARKET MOVEMENTS ANALOGOUS? – A STUDY ON NSE INDIA." EPRA International Journal of Economic and Business Review, January 16, 2023, 16–23. http://dx.doi.org/10.36713/epra12215.
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The paper belongs to the area of Financial Astrology, an unchartered field of analysis of securities. Investors fraternity continues to find investing in the stock market an attractive and challenging venture. During the recent decade, the growth and development of the Indian stock market have been tremendous. While managing their investments in the stock market, investors most often utilize fundamental analysis and/or technical analysis. Although neither of these strategies is successful in determining when to enter into a transaction and when to exit it to maximize profits or reduce losses. The answer to this issue is financial astrology, which uses planetary positions to predict stock/index prices. In the study, the link between the NSE NIFTY and the Moons passage through Indian astrologys zodiacal signs is explored. An analysis of historical data from March 2010 to April 2020 is used in this study. In this research paper, we examine whether the moons conjunction with 12 distinct zodiac signs has significant bullish and bearish effects. Based on the studys findings, investors may be able to predict when to buy or sell stocks based on lunatic trends. Trends are determined by conjunctions that have an average positive return and those that have an average negative return. Further research is needed in term of investigating the relationship between psychology factors (heuristic bias, information ignorance, and other factors) and investment decision making by putting lunatic trends as intervening factor. The effect of moon on certain anomalies has to examine specifically. Additionally, the study adds to the body of literature on the impact of lunar factors on stock prices. KEY WORDS: Historical return, Moon, NSE NIFTY, Financial Astrology. Chi-Square test
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"Scope of Research and Advancement in Medical Astrology." NeuroQuantology 20, no. 9 (November 27, 2022): 1911–15. http://dx.doi.org/10.48047/nq.2022.20.9.nq44220.
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Astrology and Medicine (Ayurveda) are both ancient and traditional form of knowledge in India. Both have their origin from Vedas. Astrology helps in predicting diseases through various combinations of planets in horoscope. In ancient times, Astrology had been an integral part of traditional medicine. There are certain diseases that have unknown etiology, which can be diagnosed on the basis of astrological factors. With the help of Astrology one can predict the time of onset of disease, course of disease, prognosis of disease and can treat them with the remedial measures prescribed in Astrology, along with the conventional medicine. In ancient times physicians were well versed with the knowledge of Astrology and use to treat patients with both modalities. This science remained ignored for last few decades. Nowadays a branch of Astrology called Medical Astrology is emerging among the Astrologers. Though, Astrologers have deep knowledge of planetary influence on body parts and can predict diseases, they are not trained in Human Anatomy, Physiology, Pathology etc., therefore it’s a need of time for physicians to gain knowledge of Medical Astrology and incorporate it with other modalities of treatment. Ayurveda believes in holistic approach towards wellbeing of mankind. There is a wide scope of research in Medical Astrology. There is also a scope for the development of tool like software, Apps etc. in the field of Medical Astrology. Allopath, Ayurveda, Homeopathy, Astrology all have their limitations. Realizing the limitations of each of them and using them as complementary to each other and through this multidisciplinary approach towards health, with the help of new technologies, can open new avenues in health research and benefit the mankind
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"Horoscope Analysis and Astrological Prediction using Biased Logistic Regression (BLR)." International Journal of Innovative Technology and Exploring Engineering 8, no. 12 (October 10, 2019): 2187–93. http://dx.doi.org/10.35940/ijitee.l2964.1081219.
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Majority of people have connected their day to day life with Astrology. Normally the astrological factors would be checked for the prediction of birth details, house warming, marriages etc. The perception of astrology may vary for people. Due to the innumerable instance that provides the influence of astrology in our day to day life, some consider it as divine guidance or a vital source of information that has much to offer apart from solutions to problems in life. People are considering astrology as the traditional science of India. All the popular television channels and newspapers include the astrology programs in their schedules. That is only because of the wide popularity and acceptability of astrology in the minds of common man. Still, modern science is not considering astrology as a proven science. All the astrological calculations and predictions are still performed in the traditional way. Modern scientific methods or inventions are not at all used by the astrologers. In this paper, there is an attempt to connect traditional science with the modern science. Nowadays data mining is a most popular research area. Application of data mining in astrology is a new concept and that type researches are not popular now. If it is possible to prove that the data mining techniques are effective for astrological prediction then it will help to increase the acceptance of astrology in the area of modern science. Thus, there is an effort to increase the credibility of traditional science astrology by connecting it with modern science through the possibilities of Data mining
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White, David Gordon. "Review of Words of Destiny: Practicing Astrology in North India." Journal of the American Oriental Society 143, no. 3 (August 22, 2023). http://dx.doi.org/10.7817/jaos.143.3.2023.r0058.
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Words of Destiny: Practicing Astrology in North India. By Caterina Guenzi. Albany, NY: State University of New York Press, 2021. Pp. 376. $95 (cloth); $33.95 (paper).
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Mahendra, Ashish, Shiba Prasad Mohanty, and S. Sudalaimuthu. "Financial Astrology and Behavioral Bias: Evidence from India." Asia-Pacific Financial Markets, July 2, 2020. http://dx.doi.org/10.1007/s10690-020-09310-8.
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Bharati Kumari, Shreebhagwan Singh, and Umesh Chandra Sinha. "Correlation of Ayurveda and Astrology on Health." AYUSHDHARA, September 30, 2022, 86–89. http://dx.doi.org/10.47070/ayushdhara.v9isuppl1.1007.
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Ayurveda is huge and scientific system of healing that is practiced in India. It is appendages of Atharva veda so called as fifth Veda. Ayurveda improves our imbalance Dosha, Dhatwagni and Mahabhuta resulting into proper body constitution with the help of propitious diet and lifestyle. Astrology or Jyotish Vidya studies the influence of cosmic energy of planets on human. It was described in Rigveda & Ayurveda both. In Ayurveda there are many Ratna and Upratna which is being used in the form of Bhasma to cure diseases and that also represents the planetary system of universe and do control over cosmic rays. According to this our lives are strongly influenced by stars and planets. According to Veda, our Karma is directly related to position of planets and stars and thus astrology. In this paper we will see interconnecting relationship of planets and stars with Ayurveda especially with medicinal plants and mineral herbs and how could health be managed. In this article we will see the connection among plants, planets/stars, Dosha, Dhatu, Angavayava and Mahabhuta. And will also see the Sanchay and Prakopa kala of Dosha in the calendar of Ayurveda i.e., Samvatasar.
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Beinorius, Audrius. "The Followers of the Stars: on the Early Sources and Historical Development of Indian Astrology." Acta Orientalia Vilnensia 4 (December 1, 2003). http://dx.doi.org/10.15388/aov.2003.18272.
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This article sets itself a goal to explore the early historical development of the traditional astrological sciences (jyotiṣaśāstra, jyotiṣavidyā) in India, tracing its relationship to the astrology developed in Mesopotamia and in the Hellenistic period by the Greeks, as well as discussing some of its amplifications in South Asia, and the direct intercourse between India and the Arabs. Some attention is paid to the transformation and re-interpretation of foreign astral and divinatory sciences in India. The primarily sources of the present study are the early Sanskrit texts (mainly those of Sphujidhvaja’s and Varāhamihira’s, and the study itself is grounded on the critical analysis of contemporary discussions carried on by D. Pingree, O. Neugebauer, P. V. Kane, A. M. Shastri, and others scholars in the field.
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De Jong, Teije. "The Interactions of Ancient Astral Science by David Brown with contributions by Jonathan BenDov, Harry Falk, Geoffrey Lloyd, Raymond Mercier, Antonio Panaino, Joachim Quack, Alexandra von Lieven, and Michio Yano." Aestimatio: Sources and Studies in the History of Science 2, no. 1 (August 31, 2021). http://dx.doi.org/10.33137/aestimatio.v2i1.37719.
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This book is an admirable attempt by its author, assisted by eight reputed colleagues, to present an overview of our present knowledge of astrology and astronomy as practiced in ancient Mesopotamia, Greece, Egypt, Rome, India, China, and Japan, and of the possible interactions leading to borrowing and/or transmission of astral science between these cultures from ancient times onwards up to about ad 600. Reviewed by: Teije de Jong, Published Online (2021-08-31)Copyright © 2021 by Teije de JongThis open access publication is distributed under a Creative Commons Attribution-NonCommercial-NoDerivatives License (CC BY-NC-ND) Article PDF Link: https://jps.library.utoronto.ca/index.php/aestimatio/article/view/37719/28723 Corresponding Author: Teije de Jong, University of AmsterdamE-Mail: T.deJong@uva.nl
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Vesel, Živa. "Sreeramula R. Sarma. Persian-Sanskrit Lexica and the Dissemination of Islamic Astronomy and Astrology and India." Abstracta Iranica, Volume 32-33 (December 1, 2013). http://dx.doi.org/10.4000/abstractairanica.40718.
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Pyari Suradh. "“Reaching out to Infinity: The Mathematical Imaginary of Medieval Keralam"." Samyukta: A Journal of Gender and Culture 7, no. 2 (July 23, 2022). http://dx.doi.org/10.53007/sjgc.2022.v7.i2.161.
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One important intellectual circle which disintegrated and died out after the European invasion of India was the Kerala school of astronomy and mathematics. The significance of Kerala mathematics lies in its rare continuity. According to available information it stretched from the fourteenth to the seventeenth century C. E. The major proponents of the School hailed from Irinjilakuda, Ponnani, Alathoor, Thrikkandiyoor, Vanniyoor and Sukapuram. The generous patronage of the rulers of these regions who promoted studies of advanced nature not only in Sanskrit and literature but also in astrology, and astronomy led to an explosion of knowledge in mathematics. The invention of Calculus and the Infinite series were important milestones in the journey towards the rise of modern mathematics. The present paper examines the advances in the study of mathematics, from finite concepts and ideas to the infinite in Kerala, now widely known as the Kerala School of Mathematics.
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Kareem, A. Abdul, and Dr G. Yoganandham. "Medicine Systems used by Indian People – An Evaluation." International Journal of Emerging Research in Engineering, Science, and Management 1, no. 4 (2022). http://dx.doi.org/10.58482/ijeresm.v1i4.1.
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Medicines are substances that are used to treat, identify, and prevent disease and illness. The ancient civilization of India fostered the growth of numerous medical systems. India offers both the allopathic medical system and the traditional Indian medical system. In addition to one type of allopathy, India has five distinct traditional medicinal systems in use: Siddha, Ayurveda, Unani, Homeopathy, and Naturopathy. In developing countries, traditional medicine is becoming increasingly popular, especially in rural areas. Ayurveda, which translates as "the science of life," is a holistic medical strategy that emphasizes keeping one's body, mind, and spirit in good shape. The three doshas (constitutional types) are the basis of ayurvedic doctrine, and the patient's constitution is more heavily considered during diagnosis and treatment. Astrology and incantation are also used in Siddha medicine. Tamil Nadu, India's most southern state, uses it the most commonly. In addition to mineral or metallic medications, adjuvants (like honey, ghee, milk, betel leaf juice, and hot water) are frequently administered. Clean air, food, water, physical movement and rest, psychological movement and rest, sleep and alertness, and the retention of beneficial materials and outflow of waste materials from the body are the six elements of illness prevention and health promotion. With origins in the Reformation, homoeopathy in Germany enjoyed a golden age in the 17th and 18th centuries. In 1995, the Department of Homeopathy and Indian Systems of Medicine was established. One of the objectives of the organization is to develop standards for Ayurvedic, Unani, Siddha, and homoeopathic medicines. Folk knowledge about the traditional application of herbal remedies is very prevalent in ethnic cultures. People become physically and psychologically weaker when they don't take their medication, which makes them more susceptible to contracting new ailments. In addition to allopathy, India has five additional traditional medical systems. Among these are Siddha, Ayurveda, Unani, Homeopathy, and Naturopathy.
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Sanwal, Basant Ballabh, Anil Kumar Pandey, Wahab Uddin, Brijesh Kumar, and Santosh Joshi. "History of initial fifty years of ARIES: A Major National Indian Facility for Optical Observations." Bulletin de la Société Royale des Sciences de Liège, 2018, 15–28. http://dx.doi.org/10.25518/0037-9565.7445.
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The idea of starting an astronomical observatory in the state of Uttar Pradesh in India germinated through the initiative of a scholarly statesman Babu Sampurnanandji. His interest in astrology coupled with his academic bent of mind got him interested in modern astronomy. Being then Education Minister and later Chief Minister of Uttar Pradesh, he established an astronomical observatory at Varanasi on April 20, 1954. Later on it was shifted to Manora Peak, Nainital. Four reflectors were commissioned at Manora Peak. For solar research an H alpha petrol unit and a horizontal solar spectrograph was setup. A detailed project report for installation of a 4-m class optical telescope was prepared indigenously in late 1980, however, the project could not take off. With the generous support of the Department of Science and Technology, the institute established a 3.6-m new technology optical telescope and a 1.3-m wide field optical telescope at a new observing site called Devasthal. Now a 4-m liquid mirror telescope is also being installed at the same observing site. I present here a brief journey of the observatory beginning right from its birth in 1954 till now.
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Naik, Aniruddha. "Use of Vastu Purush Mandala in Architectural Education." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 06, no. 02 (February 10, 2022). http://dx.doi.org/10.55041/ijsrem11643.
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This paper is based upon the study of linkages between the traditional design knowledge concepts and the current Architectural education system in India. Especially the Vastu Purush Mandala, which is more relevant for today's architectural education. Vastu Purush Mandala will fill up the missing gap of theoretical components in contemporary architectural pedagogy. The importance of these ancestral architectural design principles and practices of architectural design has been neglected by current education systems. All the architectural principles and philosophy of architecture are explained in detail in various ancient Vedic treatises on Vastu Shastra. Linkages between various analytical indicators between classical architectural principles and current architectural principles are necessary. The conventional way of studying architectural design is easier as it is linked with nature, cosmos, astrology, and spiritual life. The current architectural education system will be easy to understand with the help of traditional systems or principles. These long-established architectural principles do not depend upon any mechanical part for its material and strength testing. Soil testing is a good example of it, in the Vedic age architectural study the strength of soil is tested by smell, taste, and look. Sthapati (Architect) fills a small pit with water on-site and as per the ratio of time and percolation of water; he identifies the strength of soil and suggests the load-bearing capacity of the soil. This paper does not say that contemporary methods for testing are not necessary but ancestral methods are easier and have quick results to start the design and construction. There are other criteria also for small buildings and multi-storeyed buildings and its various formulas give quick results for planning. The most important part of the Vedic architectural system is the Vastu Purush Mandala, in which all the day-to-day activity and its related spaces are given in a coded chart of squares. The Vastu Purush Mandala is a beautiful combination of climate, cosmos, spiritual life, and astrology. That's why the Vastu Purush Mandala has multi-dimensional qualities and is the most important tool for philosophy and practical use in current architectural education. Vastu Purush Mandala is a readily applicable tool for the architectural education system and will help literate newcomers in the architectural field as Mandala is a symbolic representation of their day-to-day life. An interesting thing is that when any person comes to plan a house or building he remembers the architect to use Vastu Shastra principles in his building. Common man's demand for the use of ancestral
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Ghosh, Sourabh. "Portraiture in Indian Miniature Paintings." Chitrolekha Journal on Art and Design 2, no. 1 (May 23, 2018). http://dx.doi.org/10.21659/cjad.21.v2n103.
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The art of miniature painting in India traces its origin to the Buddhist manuscript Illustrations of the Pala period in Nepal and Eastern part of India in the 8th to 11th century. The Jain manuscripts in Gujrat and Rajasthan, as early as 11th century, also point towards a practice of such illustrations. These manuscripts, apart from portraying religious literature, also covered wide ranging topics such as medicine, astrology, etc. They were profusely illustrated, and were mostly inscribed on palm leaves. Apart from serving as important treatises, they were widely used as gifts during royal marriages and accessions. However, the Mughal Rule in India brought a certain degree of sophistication, refinement and finesse to this form of art. Under successive Mughal Rulers, the art of miniature painting reached its zenith. While Babur and Humayun, who were great lovers of art and literature, could not build proper ateliers during their reigns due to their frequent military campaigns and conflicts, they were responsible for bringing to India two versatile artists, Abdus Samad and Mir Sayed Ali from the Safavid Persian Court-whose works would have significant impact on the art of miniature paintings in the Mughal Courts. Humayun’s successors Akbar, Jahangir and Shah Jahan built some of the most significant ateliers under their rules, and some of the preeminent miniature artists like Basavan, Manohar, Bichitar, Ustad Mansur, Balchand and Murad flourished under their patronage. Some very significant works like Baburnama, Akbarnama, Razamnama, etc. were also commissioned by the early Mughal Emperors. With the decline of the Mughal Empire, the miniature painting scene shifted to the Rajput Courts in Rajasthan and the Hill States in Northern India. Various important Schools of painting –like the Mewar, Marwar, Jaipur, Hadoti, Kangra, Basholi, and Garhwal – Schools, to name a few, started flourishing under their respective rulers. While the Mughal influence still prevailed, yet each school had its own distinctive characteristic and feature. The subjects of these paintings and manuscripts ranged from religious literature, court scenes, royal processions, flora and fauna, textiles, jewelry to elaborate equestrian and hunting scenes. However, the most riveting and captivating depictions were in the form of elaborate and brilliant portraits of the rulers, their nobles and courtiers, which not only throw light on their magnificent reigns, but also open a window to the culture, tradition and practices of those times. This essay makes an attempt to study the fine art of portraiture in miniature paintings in the various Mughal, Provincial and Rajput Courts to bring out their historical and cultural significance.
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Yadav, Nupurnima. "Guenzi, Caterina. Words of destiny: practicing astrology in North India. xiv, 376 pp., tables, figs., illus., bibliogr. Albany, N.Y.: SUNY Press, 2021. £27.70 (paper)." Journal of the Royal Anthropological Institute, April 11, 2024. http://dx.doi.org/10.1111/1467-9655.14145.
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Nishtha Pandey and Dr. Rakesh Chaudhary. "SCEINZ Brand Research Paper." International Journal of Advanced Research in Science, Communication and Technology, November 23, 2023, 289–91. http://dx.doi.org/10.48175/ijarsct-13851.
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A fragrance is defined as a combination of organic compounds that produces a distinct smell or odour. A perfume is a liquid mixture used to emit a pleasant odour. It is formed from fragrant essential oils derived from plants and spices or synthetic aromatic compounds. Cosmetic fragrances applied to a person’s body to emit a pleasant smell include perfume, cologne, and aftershave. Perfume is used to give a pleasant and desirable scent to a person’s body, typically with the aim of increasing self-appeal and self-confidence. Scents are reported to enhance health and well-being by improving mood, reducing anxiety and stress, increasing cognitive function, and improving sleep. A link has also been identified between pleasant scents and improved pain tolerance through the activation of opioid pathways. The earliest record of perfume-making in India can be found in the ‘Brihat Samhita’, an encyclopaedia authored by a 6th century astronomer, mathematician and astrologer who lived in Ujjain. Attar is quite ancient in India; it’s more than 60,000 years old. We find mentions of fragrance and perfume in the olden Indian epics and Granths. The kings would begin their day with fragrance. According to ‘Agni Purana’, they would take bath with over 150 varieties of fragrances. The consumption of fragrances was enormous in the harems of kings. As a large number of men and women were engaged in preparing fragrances amongst whom the woman numbered the most. These women were called Gandhkarika or Gandhhadika. These fragrances were known as Itra. This research paper focus on new perfume launch strategy plan and promotional campaign design