Academic literature on the topic 'Jyotish'

Vedic Paradigm is a survey of Vedic literature of ‘Para Vidya’ of the unlimited realm of transcendental knowledge besides ‘Apara Vidya’ knowledge of material sciences has stupendous knowledge of science latent in them. Instead of exploring the science latent in the vedic literature by scientific management, Indian academics in support with some more from other countries together chose to nomenclature the rich heritage of ancient Hindu wisdom as “Nationalistic Pseudoscience”. The present study disproved this unwarranted criticism. ‘Jyotish’, one of the six Vedangas and ancillary of the four Vedas since antiquity, taken here in this paper as one example as an embodiment of all modern sciences latent.‘Jyotish’ is defined as the study of the effect of Astrophysics on the earth and all life living on it affording a clue to birth, death, rebirth and liberation of soul while affording proof that the entire subject together with the genesis of its principles is based on sunlight, the electromagnetic wave of light and radiation characterized by frequency or wavelength of oscillations.

Considering the fact, that ‘Time’ is the most important factor in human’s life, the author decided to work upon Muhurt gadna (micro-time calculation) and modern time management techniques to find a wayout for prevailing stress in the society. In this paper, ancient Indian texts of Jyotish (Astrology) were explored for the concept of Muhurt gadna. The author had gone through modern psychology books for time management skills. In this paper definition and reasons of stress are given. Importance of time management in reducing stress is also described. In the end it is concluded that ancient system of micro-time management with Muhurt gadna may prove a better option to reduce the stress and also to increase probability of achieving the goals.

The definition of Vedic Astrology (“Jyotish”, one of the six Vedangas and ancillary of ageless four Vedas)) clearly refutes the wrong notion about Astrology. ‘The think tank’ holds that Astrology as ‘nonsense’ and not to be taken seriously, felt that astrology needs to gain academic credentials in order to be taken seriously. The academics wondered why astrology needs to find a place at university. After all, it shows no interest in being linked to fields of science. In the present study, it is proved that “Indian Astrology” is an embodiment of all modern sciences and a panacea for all the evils plaguing the mankind. Astrology is the study of effect of sunlight on the planet Earth and life living on it based on the laws of Astrophysics.

Small and marginal farmers in India face several difficulties in selling produce due to their scale of production and related transaction costs. Aggregation of produce under the aegis of a producer organization is seen as a possible solution for improving market access. This case is about Nava Jyoti, a producer organization based in Odisha, India. Nava Jyoti received support from several institutions in the form of grants, soft loans and managerial handholding at the time of its inception. However, after a few years Nava Jyoti had incurred losses due to several internal and external factors affecting its sales operations. Building profitable sales operations was the key for farmers to stand on their own feet since grants and other institutional support would not flow indefinitely. The time had come to review the sales operations and take corrective steps, finding an optimal route to market strategy was the envisaged outcome of the review process. Solutions had to be relevant to the context and capabilities of Nava Jyoti’s members — small and marginal farmers in one of the poorest regions of the country.

The origin and development of planetary theories in India are still imperfectly understood. It is generally believed that fullfledged planetary theories capable of predicting the true positions of the Sun, Moon and Star-planets appeared in India along with the emergence of the siddhāntic astronomical literature. Before this siddhāntic astronomy there had existed the Vedāṅga Jyotiṣa of Lagadha, prepared around circa 400 B.C. in the Sūtra period more or less on the basis of astronomical elements developed in the time of the Saṃhitās and the Brāhmaṇas. This Jyotiṣa propounded a luni-solar calendar based on a five-year period or yuga in which the Sun made 5 complete revolutions. Moreover, this quinquennial cycle contained 67 sidereal and 62 synodic revolutions of the Moon, 1830 sāvana or civil days, 1835 sidereal days, 1800 solar days and 1860 lunar days. An important feature of the Jyotiṣa is its concept of the lunar day or tithi which is a thirtieth part of the synodic month. The tithi concept was also used in Babylonian astronomy of the Seleucid period. To trace the motion of the Sun and the Moon and to locate the positions of fullmoons and newmoons in the sky a stellar zodiac or a nakṣatra system coming down from the times of the Saṃhitās and the Brāhmaṇas was used. The Jyotiṣa was acquainted with the solstices and equinoxes, the variation in day-length of which a correct ratio was given. It is, however, silent about the inclination of the ecliptic, the non-uniform and irregular motion of the Sun and the Moon and various other important elements.

The object of this study is an investigation of the connection between the Indian divinatory practice known as jyotish and Hindu devotion. By focusing on the connection between jyotish and devotion, I want to offer a new perspective on "the most prestigious and encompassing form of Hindu divination, permeating Indian society today as it has done for centuries: from its universities - where, as part of current Hindutva efforts and amidst much upheaval, astrology was recently introduced as an academic discipline - to the matrimonial columns of its daily papers." Jyotish, literally meaning "light" of the heavenly bodies, is India's system of divination, which investigates how heavenly lights affect human life. Jyotish helps to achieve the four main goals of life: dharma (social and religious duty), artha (acquiring wealth), kama (love and worldly enjoyment), and moksha (liberation). Through the jyotish system of examination one can understand the karmic unfoldments in those four areas as well as learn the ways to improve them. Jyotish also can be described as a model of reality "which interprets the observed conditions of the cosmos at the time of an event in order to provide insight into the nature of that event." Jyotish is sometimes referred to, especially outside India, as "Hindu astrology;" this term, however, is misleadingly sectarian, for jyotish is also practiced by Buddhists, Sikhs, Jains, Muslims and Christians, in many countries other than India. At the same time, jyotish is Hindu astrology in the sense that it is an outgrowth of Hinduism, and is an intrinsic part of India's religious and cultural experience. Jyotish is still as integral to the lives of India's common people as are the prayers, rituals, pilgrimages, and other religious ceremonies that jyotish helps to time. Considering the pervasiveness of jyotish in India, as well as its noticeable recent rise in popularity in the West, the scarcity of western scholarship on the subject is surprising. David Pingree was one of the few western scholars who examined and studied the history of jyotish. Studying primary texts, Pingree produced excellent work on the history, transmission, and development of jyotish. Pingree was mostly interested in the transmission and development of the exact sciences such as mathematics, astronomy and astrology. Even though today astrology is not considered a science, it was viewed as such in the past. In fact, astrology began to disappear from European universities as late as the 17th century. The discussion of what "science" is deserves much more attention and research that goes beyond the scope of the present thesis. However, one obvious point is that when we cross the boundaries of time and cultures the concept of "science" considerably changes. When western scholars approach an ancient eastern system, they largely focus on jyotish's "scientific" aspect, placing it among disciplines such as mathematics, medicine, and astronomy (modern day scientific classification). Martin Gansten, for instance claims that, "The pride of place thus given to astrology is presumably due at least in part to its scientific character, by which I mean not only because of its complexity and systematic nature, but above all its claims to objectivity." Jyotish's claim to objectivity derives from the fact that the planetary positions at a person's birth may be calculated any number of times by different astrologers, with, at least in theory, identical results. Thus, Gansten argues that a personal ability on the part of the astrologer to apply the various rules of interpretation is called forth, but this is predominantly an intellectual skill, rather than a mystical or magical one. Another key factor that contributes to the scientific categorization of jyotish derives from the Hindu tradition itself. The Kalpa Sutra texts, composed between the eight and fourth centuries BCE, and concerned with ritual and law, place jyotish among the auxiliary sciences, known as the 'limbs of the Veda' (vedanga). Its placement among the Vedangas - which consist of the correct pronunciation of Vedic texts (siksa), the correct performance of ritual (kalpa), the study of grammar (vyakarana), etymology of Vedic words (nirukta), and prosody (chandas) - also an invites analytical perception of jyotish. Jyotish's affiliation to science cannot be underestimated since the very base of it lies in the rigorous knowledge of spherical astronomy (gola) and astronomical calculations (ganita). There are different systems of horoscope calculations. For example, one of the major divisions in zodiacal measurement is the difference between the tropical zodiac (utilized by Western astrologers) and the sidereal zodiac (utilized by Eastern astrologers). Despite the differences in systems, however, the calculations of astronomical data are strictly objective. That objectivity allowed computerization of the complex astronomical and mathematical calculations that had to be done manually in antiquity. Today, anyone who has an access to a computer can obtain a basic astrological program, downloading it for free from the internet, or buying a more complex version from a specialized vendor. However, access to the calculations, no matter how accurate, does not provide one with the correct understanding of an astrological chart. The technical calculations are only a preliminary step that leads to the more complex aspect of jyotish astrology - interpretation. Just as there are different systems of calculation, there are different styles of interpretation. The chief styles of jyotish are: Nadi jyotish, Parashari jyotish, Jaimini jyotish, Tantric jyotish, and Tajika jyotish; each style retains its distinctive character and capabilities, though they have repeatedly influenced each other over the centuries. The variety of approaches leads to differences and sometimes even to contradictions between chart interpretations. However, the intricacy and inconsistency of interpretations cannot be solely ascribed to the differences in astrological styles. It is not rare to encounter contradictory predictions made by astrologers from the same astrological school. The reason may be that as in any other branch of knowledge there are knowledgeable people and there are others who simply imitate expertise in order to gain a profit. The true reason, however, according to tradition, lies much deeper. The source of interpretations' inconsistency is rooted in myth. As we should see further, myth plays a central role in Hindu culture, and many important phenomena such as cosmological data, archetypal material, cultural and social taboos, medical information, and spiritual and mystical matters were elucidated by it. According to one of the astrological myths, in ancient times the divine couple Siva and Parvati, inflamed great curiosity among people. Since their relationship was charged with volcanic passion, knowing its details was very entertaining. At that time, the all seeing eye of jyotish was so powerful that with its help, astrologers were able to perceive all the intimate details of the divine couple's daily life. For amusement, people would come to the astrologers to hear those details. When Siva discovered that astrologers had brazenly intruded into his personal life, he became furious and cursed all the astrologers. Since then, Siva's wrath has not permitted astrologers to interpret horoscopes identically and agree with each other on astrological interpretations. Their ability to obtain omniscience with the help of jyotish was lost forever. With or without considering Siva's curse it is easy to see how astrological combinations may lead to contradictory interpretations and how different astrologers looking at the same chart may give polar opposite interpretations. For example, it is not unusual to find six planetary indications for prosperity and another six for poverty in the same chart. In this situation, the astrologer's ability to look beyond the mere calculations is called forth; intuition or divine insight is vital for the correct interpretation. Genuine astrologers have to use rational methods and intuitive powers to complement one another, and only those who become adept at both these approaches to divination can ever become fit receptacles for the Jyotir Vidya (the "Lore of Light"). An important practice that develops divine intuition is devotion. Therefore, it would be wrong to limit jyotish to a strictly scientific domain, ignoring an essential part of mastery in interpretation that, as we shall see, is very tightly connected to devotion. Without denying the scientific aspect of jyotish astrology, I will illuminate another very important aspect of it - devotion. Like many other divinatory Hindu practices, jyotish astrology is immersed in religion, and by overlooking that fact, we fail to perceive the full picture of jyotish. By exploring the close links between jyotish astrology and Hindu religious practice, I argue that attending to those connections is a more holistic way to perceive jyotish astrology. This approach does not limit the jyotish system solely to an intellectual domain; it allows space for religious and mystical experiences. Examining philosophical and methodological aspects of this ancient divinatory practice, I will show that it is impossible to fully understand the jyotish astrological system without considering its connection to devotion.

The purpose of this research paper is to explore and examine the nature of learning within the context of and situated within a social movement. Based on an exploratory qualitative study of learning within the Jyoti Jivanam Movement of South Africa, this research explores the nature and purpose/s of learning within a social movement. Accordingly, this study is guided by the research questions: How and why do adults learn as they collectively participate in social movements; and what factors facilitate, contribute, hinder and influence learning within social movement? This study confirms that social movements are important sites for collective learning and knowledge construction. For this reason, social movements need to be acknowledged as pedagogical sites that afford adults worthwhile learning opportunities. Furthermore, social movements, as pedagogical sites, not only contribute to conceptions of what constitute legitimate knowledge(s), social movements also contribute to the creation of transformative knowledge(s).
Magister Educationis (Adult Learning and Global Change) - MEd(AL)

Magister Educationis (Adult Learning and Global Change) - MEd(AL)
The purpose of this research paper is to explore and examine the nature of learning within the context of and situated within a social movement. Based on an exploratory qualitative study of learning within the Jyoti Jivanam Movement of South Africa, this research explores the nature and purpose/s of learning within a social movement. Accordingly, this study is guided by the research questions: How and why do adults learn as they collectively participate in social movements; and what factors facilitate, contribute, hinder and influence learning within social movement? This study confirms that social movements are important sites for. Collective learning and knowledge construction. For this reason, social movements need to be acknowledged as pedagogical sites that afford adults worthwhile learning opportunities. Furthermore, social movements, as pedagogical sites, not only contribute to conceptions of what constitute legitimate knowledge(s), social movements also contribute to the creation of transformative knowledge(s).

A foreign country's positive or negative image in the U.S. media can influence public attitudes toward that country. The way U.S. media covers sex crimes from countries like India and Pakistan has a direct effect on the global image of these countries. This qualitative content analysis examined the coverage of two rape victims, Jyoti Singh Pandey and Mukhtar Mai in two mainstream U.S. newspapers, the New York Times and the Washington Post. Frames identified in the study include cultural differences, nationality and male patriarchy. The results revealed that while U.S. media was sensitive to both victims, Indian culture was portrayed in a favorable light than Pakistani culture. This study recommends that reporters and newsrooms need to be sensitive in reporting foreign cultures and refrain from perpetuating cultural stereotypes through reporting. The study also recommends developing training and understanding methodology when covering sex crimes so that journalists are aware of the rape myths and narratives that trap them into unfair coverage.

Previous research has found meditation to be effective in reducing practitioner stress, improving emotional functioning, and increasing pro-social emotions, such as empathy and compassion. In addition, research examining the effects of meditation on student counselors has shown that it increases counselor self-efficacy, reduces distress, and increases cognitive empathy. Therefore, it behooves counselor educators to discover methods of integrating meditation into counselor training. The meditation practice investigated in the current study is new to the counseling and psychology literature. The majority of the current research has examined transcendental and mindfulness-based practices. However, recent research has shown that spirituality has the ability to potentiate meditation. Jyoti mediation (JM), the practice used in this study, is a spiritually based practice used for spiritual and personal growth for over 500 years. This study examined whether student counselors, after participating in a JM group, would have a significantly different level of emotional intelligence, stress and daily spiritual experiences than a comparison group who received a psycho-educational curriculum. Moreover, I investigated if the frequency of meditation related to the treatment outcomes. I conducted a six week randomized controlled trial where participants (n = 60) completed self-report assessments on the first, third and sixth week of the intervention. In addition, the participants in the meditation condition were asked to complete a daily journal reporting their experiences with the meditation treatment and their frequency of practice. Participants were required to meditate once a week in the group, and requested to meditate at least ten additional minutes each day. In order to analyze the data, I conducted a repeated measures multivariate analysis of variance (RM-MANOVA). The RM-MANOVA revealed no significant difference between the two groups. However, because the range of time spent meditating was so wide, I conducted a second RM-MANOVA using only participants that meditated in group and an additional 60 minutes over the six weeks. The second RM-MANOVA approached significance in the main effects (p = .06); and revealed a significant univariate between group effect for stress. Likewise, I conducted two Pearson moment correlations to investigate the relationship between the study outcomes and meditation frequency. The first correlation revealed no significant relationship between meditation frequency and any of the independent. However, the second correlational analysis revealed a significant relationship between stress and meditation frequency. Also, both correlational analyses revealed a significant relationship between stress and emotional intelligence. In order to gain a better understanding of how the independent variables effected stress over time, I conducted a growth curve analysis (GCA). I used PROC Mixed in SAS and nested the measurement points into each individual. The GCA revealed significant non-trivial variance between individuals at initial status. In addition, the GCA revealed that emotional intelligence accounted for 27% of that variance, and when controlling for emotional intelligence there is a significant interaction between time and group. The implications and limitations of these findings are discussed.
Ph.D.
Doctorate
Dean's Office, Education
Education and Human Performance
Education; Counselor Education Track

Rarely would an auteur choose a female protagonist as the lead character for one's debut film. In 1935, Jyoti Prasad Agarwal chose a historical figure of Ahom princess Joymoti as the central character for the first Assamese film. Was it enough to portray an Ahom princess as the lead character, or was it lending the historical figure a new perspective? During the stated period in Assam, the cult of Joymoti had gathered momentum. In this discourse, much emphasis was given on Joymoti sacrificing her life rather than revealing the whereabouts of her husband Prince Gadapani to the state authorities. This chapter seeks to explore how the social status of women was addressed and tackled in the film.

Jyoti Puri examines Hindu nationalism’s traffic in a popular strand of yoga, one aimed at enhancing health and wellbeing, which has become popular in India and across the world, and while many ‘yogas’ coexist, this chapter enquires into the Hindu Right’s mobilization of this iteration of yoga in representing India as Hindu, which has gained purchase in India, US, Europe and elsewhere. Puri explores the convergence of support around yoga, raising the question of its political and cultural significance to pro-Hindu forces. Looking at nation branding through the lens of yoga provides an opportunity to consider the image-making that is currently underway, advancing Hindutva’s exclusionary programs at home while navigating imperatives of international politics, business and foreign investment, and other fundamental elements of neoliberal capital.

In a field trial (2012), simulated aerosols: NH4Cl (reduced) and NaNO2 (oxidised) @ 10 & 20 kg ha-1y-1 (˜ 100 ppm & ˜ 200 ppm respectively), 1000 cm3m-2 of each along with a control were misted to population of Kufri Jyoti at different growth stages viz., vegetative (10-60 DAS), tuber initiation (60-90 DAS) and tuber bulking >90DAS). The higher dose of aerosols lowered nitrate reductase activity, nitrogen use efficiency, cell membrane stability, tuber yield, but increased photosynthesis, peroxidise activity significantly. The mechanisms of injury in terms of higher peroxidase activity and lower membrane stability of leaf cells have been elucidated. Foliar feeding of nitrogenous pollutant in the form of aerosols to plants at juvenile stage is important in addition to basal use of recommended fertilizers.

The book’s final chapter accounts for a 2006 Indian law banning child marriage as well as contemporary feminist dilemmas about lowering the age of sexual consent. This chapter tracks the efforts to reform the law on child marriage to make it easier to enforce. The context of legal changes following the 2012 gang rape of Jyoti Pandey is also explained. The chapter shows how feminists are calling for lowering, rather than raising, the age of consent, out of a recognition that the higher age of consent facilitates social control. The chapter uses the history offered in previous chapters to dissect the complexities of recent laws prohibiting child marriage and altering the age of consent. Ultimately, chapter 7 exposes how presumptions about the vulnerability of the adolescent girl can backfire when too much power is vested in parental hands.

Chapter 1 recounts the 2012 gang rape and murder of Jyoti Singh to highlight the contradictory nature of Indian democracy—which gravely affects its institutions and puts its citizens at risk. The book asks, why do we find pervasive gender-based discrimination, exclusion, and violence in India when the Indian Constitution builds an inclusive democracy committed to gender and caste equality? To understand women’s unequal experience of Indian democracy in multiple domains, the introduction weaves an analysis of the 2012 gang rape with ethnographic data from the Sikh community to call attention to the dangers of gender-based violence, from its most horrific expression to the more commonplace. In doing so, the book highlights similar logics at play along the spectrum of gender-based violence and explains how these logics cause women’s lives to be at risk in all spheres of life—state, civil society, religious community, and home.