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59-408: Varāhamihira ( c. 20/21 March 505 – c. 587), also called Varāha or Mihira , was a Hindu astrologer-astronomer who lived in or around Ujjain in present-day Madhya Pradesh , India. Unlike other prominent ancient Indian astronomers , Varāhamihira does not mention his date. However, based on hints in his works, modern scholars date him to the 6th century CE; possibly, he also lived during

118-443: A clear distinction between the two disciplines, putting them both together as one. In ancient Babylonia , famed for its astrology , there were not separate roles for the astronomer as predictor of celestial phenomena, and the astrologer as their interpreter; both functions were performed by the same person. In ancient Greece , pre-Socratic thinkers such as Anaximander , Xenophanes , Anaximenes , and Heraclides speculated about

177-574: A form of divination like the I-Ching , an art, or a part of a spiritual belief structure (influenced by trends such as Neoplatonism , Neopaganism , Theosophy , and Hinduism ). The primary goal of astronomy is to understand the physics of the universe . Astrologers use astronomical calculations for the positions of celestial bodies along the ecliptic and attempt to correlate celestial events ( astrological aspects , sign positions ) with earthly events and human affairs. Astronomers consistently use

236-536: A full cycle and return to their relative positions) and eternal recurrence were Stoic doctrines that made divination and fatalism possible. In the Hellenistic world, the Greek words 'astrologia' and 'astronomia' were often used interchangeably, but they were conceptually not the same. Plato taught about 'astronomia' and stipulated that planetary phenomena should be described by a geometrical model. The first solution

295-566: A minister of the Sasanian king Khusraw Nushirwan (r. 531-578). However, A.M. Shastri dismisses this theory as unconvincing. There are several historically inaccurate legends about the ancestry of Varāhamihira: Kapitthaka, where Varāhamihira studied, was probably his birthplace. While "Kapitthaka" is the most popular reading the place's name, several variants of this name appear in various manuscripts, including Kampilyaka, Kapilaka, Kapishthala, and Kapishkala. Utpala suggests that this village had

354-468: A much larger number of verses to the Sun. His commentator Utpala credits his sharp intellect to a boon by the Sun. Some later writers describe him as an incarnation of the Sun god. Utpala, for example, declares that the Sun descended on earth in the form of Varāhamihira to save the jyotisha-shastra from destruction. The Subhashita-ratna-kosha quotes stanzas that praise Varāhamihira as an incarnation of Vishnu and

413-489: A part of the primary liturgy, they do not count among the twenty-one hymns of the Yasht collection. All the hymns of the Yasht collection "are written in what appears to be prose, but which, for a large part, may originally have been a (basically) eight-syllable verse, oscillating between four and thirteen syllables, and most often between seven and nine." Most of the yazata s that the individual Yasht s praise also have

472-452: A product of cultural developments (such as the internet) that allow for easy access to information on the horoscopes through social media , tabloids and news outlets that benefit from promoting these aspects of astrology. Many individuals that are interested in horoscopes are not aware that the signs and their respective dates are inaccurate, and do not have any basis in science. Due to the "trendy" nature of zodiac signs and their popularity, it

531-559: A pseudoscience, those that believe in zodiac signs and their meanings will argue the opposite, and these followers will support their claims with explanations for how and why the universe is connected to the human condition. The most popular and well-known form of astrology is seen in horoscopes that people are exposed to through social media, popular news outlets, and digital media. The horoscopes allow people interested in astrology and zodiac signs to associate planets like Mars to human emotions such as drive and courage, and further increase

590-491: A royal patron. Several scholars theorize that Varāhamihira came from a Brahminized family of the sun-worshipping Magi priests (see Ancestry above). He was a worshipper of the sun god Savitur , and stated that he had received all his knowledge by the grace of this god. For example, in Brhaj-jataka , he states that he was able to compose the text because of a boon by the Sun. While he mentions other deities, he devotes

649-483: A sun temple. According to one theory, Kapitthaka is the modern Kayatha , an archaeological site near Ujjain. Statues of the sun deity Surya (whom Varāhamihira worshipped) dated 600-900 CE have been found there, and kapittha trees are abundant in and around Kayatha. However, no historical source suggests that Kapitthaka was another name for Kayatha. According to another theory, Kapitthaka is same as Sankissa (ancient Sankashya) in present-day Uttar Pradesh: according to

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708-430: Is a literary forgery, and is dated variously from 12th-18th century. Varāhamihira definitely did not live in the same century as some of the purported "Navaratnas", such as the much older Kalidasa . Much of the undisputed information about the life of Varāhamihira comes from a stanza in his Brhaj-jataka . According to this stanza, he was a resident of Avanti , was a son of Aditya-dasa, and studied at Kapitthaka through

767-431: Is because according to Amaraja, the author of a commentary on Brahmagupta 's Khanda-khadyaka , Varāhamihira died in 587 CE (Shaka year 509). If Varāhamihira wrote his work in 505 CE even at the young age of 25, he must have been over 105 years old at the time of his death, which seems exceptionally high to these scholars. Consequently, these scholars consider date Varāhamihira's lifespan to 505-587 CE. Other scholars doubt

826-760: Is interpreted as " Dvija (Brahmana) of Magadha"; instead "Magadha" here means Maga , as attested by the Bhavishya Purana . Besides the above-mentioned stanza, Varāhamihira's association with Avanti is confirmed by other evidence: in Pancha-siddhantika , he calls himself Avantyaka ("of Avanti"), and the later commentators such as Utpala and Mahidhara describe him as Avantikacharya (" acharya of Avanti"). Utpala also describes Varāhamihira's son Prthu-yashas as Avantikacharya, in his commentary on Shat-panchashika . Historian Ajay Mitra Shastri , relying on Utpala, believes that "Avanti" here refers to

885-518: Is often mistakenly thought to be a single work and attributed to Paul of Alexandria (c. 378 CE). However, this notion has been rejected by other scholars in the field, notably by David Pingree who stated that "...the identification of Paulus Alexandrinus with the author of the Pauliṣa Siddhānta is totally false". A number of his writings share similarities with the earlier texts like Vedanga Jyotisha . Some scholars consider Varāhamihira to be

944-476: Is widely recognized as part of global culture . * Scorpio is not visible through the full period. Instead, the constellation Ophiuchus is visible during this time and so is a proposed 13th zodiac sign. Yasht The word yasht derives from Middle Persian 𐭩𐭱𐭲 yašt (“prayer, worship”) probably from Avestan 𐬫𐬀𐬱𐬙𐬀‎ (yašta, “honored”), from 𐬫𐬀𐬰‎ (yaz, “to worship, honor”), from Proto-Indo-European *yeh₂ǵ- or *Hyaǵ- , and several hymns of

1003-599: The Avesta . According to this legend, the god Verethraghna, in the form of a boar ( varaza ), precedes Mihr in his march. Shastri notes that the 5th century Sassanian monarch Bahram V bore the name Mihrvaraza, which is quite similar to Varahamihra. Academic J.E. Sanjana suggests that Varāhamihira was descended from an Iranian Magi priest. Some scholars, such as M.T. Patwardhan and A.N. Upadhye, have identified Varāhamihira with Bazurjmehr, mentioned in Firishta 's writings as

1062-696: The Yasna liturgy that "venerate by praise" are—in tradition—also nominally called yasht s. These "hidden" Yashts are: the Barsom Yasht ( Yasna 2), another Hom Yasht in Yasna 9–11, the Bhagan Yasht of Yasna 19–21, a hymn to Ashi in Yasna 52, another Sarosh Yasht in Yasna 57, the praise of the (hypostasis of) "prayer" in Yasna 58, and a hymn to the Ahurani in Yasna 68. Since these are

1121-632: The Late Middle Ages into the Age of Reason . Developments in 17th century philosophy resulted in astrology and astronomy operating as independent pursuits by the 18th century. Whereas the academic discipline of astronomy studies observable phenomena beyond the Earth's atmosphere, the pseudoscience of astrology uses the apparent positions of celestial objects as the basis for divination . In pre-modern times, most cultures did not make

1180-520: The Saptarishis and Garga . According to Shastri, this, combined with the fact that both Dravya-vardhana and Varāhamihira lived in Avanti, suggests that Dravya-vardhana was the royal patron of Varāhamihira. Shastri theorizes that Dravya-vardhana was a successor of Yashodharman alias Vishnu-vardhana, who may have also been a patron of Varāhamihira. Some other historians identify Dravya-vardhana with

1239-481: The scientific method , naturalistic presuppositions and abstract mathematical reasoning to investigate or explain phenomena in the universe. Astrologers use mystical or religious reasoning as well as traditional folklore , symbolism and superstition blended with mathematical predictions to explain phenomena in the universe. The scientific method is not consistently used by astrologers. Astrologers practice their discipline geocentrically and they consider

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1298-432: The 11th-century writer Kshemendra describes him as a great poet. He apparently wrote a set of two works - detailed and short - in the following areas: The chronological order of some of these works can be determined based on the internal evidence and Utpala's commentary. In order or earliest to latest, these works are: Laghu-jataka states that it was written after Brhaj-jataka , and Utpala's commentary states that it

1357-595: The 7th-century Chinese traveler Xuanzang , this town was also known as Kah-pi-t'a. Historian Ajay Mitra Shastri notes that Kah-pi-t'a is phonetically similar to Kapittha or Kapitthaka. Based on the term "Magadha-dvija" (see above), Sudhakara Dvivedi suggests that Varāhamihira was born and brought up in Magadha, and later migrated to Ujjain. Ajay Mitra Shastri disputes this, noting that Utpala describes him as "Avantikacharya" ( Acharya of Avanti ) and "Magadha-dvija": these two terms cannot be reconciled if "Magadha-dvija"

1416-599: The Sun in the opening stanza of his work Shatpanchashikha . Varāhamihira was well-versed with the Vedic tradition . He recommends the performance of several ancient Hindu rituals such as Punyaham and chanting of Vedic hymns . Varāhamihira praises Vishnu in the chapters 42 and 104 of Brhat-samhita, leading A.N.S. Aiyangar and K.V.R Aiyangar to speculate that he came in contact with the Shrivaishnava saints (Alvars); however, A.M. Shastri dismisses this theory, describing

1475-422: The Sun, presumably because of two parts of his name ( varaha referring to an avatar of Vishnu, and mihira meaning sun). Sun worship seems to have been his family's religion, as his father Aditya-dasa's name literally means "slave (or servant) of the Sun". Kutuhula-manjari , a later text, suggests that Varāhamihira was born to Aditya-dasa by the blessings of the Sun. Varāhamihira's son Prthu-yashas also invokes

1534-450: The West took place gradually in the seventeenth and eighteenth centuries, when astrology was increasingly thought of as an occult science or superstition by the intellectual elite. Because of their lengthy shared history, it sometimes happens that the two are confused with one another even today. Many contemporary astrologers, however, do not claim that astrology is a science, but think of it as

1593-450: The accuracy of Amaraja's statement, since he lived a thousand years after Varāhamihira. According to a historically inaccurate tradition, Varāhamihira was associated with the first century BCE legendary emperor Vikramaditya . This tradition is based on Jyotirvid-abharana , a work attributed to Kalidasa , which states that Varāhamihira (along with Kalidasa) was one of the navaratnas ("nine gems") at Vikramaditya's court. However, this text

1652-430: The aristotelian term 'astrologia'. In his compilatory work Etymologiae , Isidore of Seville noted explicitly the difference between the terms astronomy and astrology (Etymologiae, III, xxvii) and the same distinction appeared later in the texts of Arabian writers. Isidore identified the two strands entangled in the astrological discipline and called them astrologia naturalis and astrologia superstitiosa . Astrology

1711-505: The boon of the sun god. Varāhamihira's father Aditya-dasa likely trained him in jyotisha (Indian astrology and astronomy ), as suggested by the Brhaj-jataka stanza and the opening stanza of Pancha-siddhantika . Varāhamihira's commentator Utpala calls him "Magadha-dvija". According to one interpretation, this means that Varāhamihira was Brahmana ( dvija ), whose ancestors belonged to the Magadha region. According to another theory,

1770-611: The city of Ujjayini in the Avanti region of central India. Scholar Dániel Balogh, however, notes that Avanti here may refer to the city of Ujjayini or the Avanti region in general: there is no concrete evidence that Varāhamihira lived in the city; he may have lived elsewhere in Avanti. Varāhamihira likely lived in the Aulikara kingdom, as the Aulikaras ruled Avanti in the 6th century CE. Varāhamihira's Brhat-samhita states that on

1829-456: The cosmos as having a supernatural , metaphysical and divine essence that actively influences world events and the personal lives of people. Astronomers, as members of the scientific community, cannot use in their scientific articles explanations that are not derived from empirically reproducible conditions, irrespective of their personal convictions. For a long time the funding from astrology supported some astronomical research, which

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1888-583: The date mentioned by Varāhamihira - Shukla pratipada of the Chaitra month of the Shaka year 427 - align accurately with 20-21 March 505 CE. Al-Biruni also places Varāhamihira in 505 CE. In accordance with the contemporary tradition, 505 CE was most probably the year in which Varāhamihira composed Pancha-Siddhantaka or began planning it. However, some scholars believe that it was the year of Varāhamihira's birth or of another important event in his life. This

1947-605: The earlier Aulikara ruler Drapa-vardhana . Shastri disputes this, arguing that Varāhamihira describes Dravya-vardhana as a maharajadhiraja (emperor), while the Rīsthal inscription describes Drapa-vardhana as a senapati (commander). Balogh disagrees with Shastri, noting that Varāhamihira actually uses the term nrpo maharajadhiraja-kah ( nrpa or ruler "connected to the emperor") for the king, which Shastri has misunderstood as maharajadhirajah (emperor). Only one manuscript reads maharajadhirajah , which can be discarded as it doesn't fit

2006-415: The earth, and they are used to associate human emotions and tendencies with the stars and heavenly bodies. In some ways, astrology has become somewhat of a pseudo-religion, due to the emphasis put on the meanings of constellations and how they relate to each individual. One may "judge" another person based on their zodiac sign, simply because there are unique listed traits carried by each sign, which reflect on

2065-534: The end of the 18th century, astronomy was one of the major sciences of the Enlightenment model, using the recently codified scientific method , and was altogether distinct from astrology. Astrology is considered by many philosophers and astronomers to be a false representation of the universe that individuals may use to associate the movement of the celestial bodies to their own ideas of human life and spirituality. Although many scholars consider astrology to be

2124-541: The horoscope meanings to be false and simply participate in this modern astrology for enjoyment. Lastly, zodiac signs and astrology in the modern era are very different from the astrology of the ancient world. The minimal technology, knowledge, and expertise of the ancient world allowed for the combination of astrology and astronomy to become the generally accepted explanation for the universe and its impact on human lives. Whereas in current times, astrology and astronomy are extremely different. Zodiac signs and horoscopes are

2183-422: The iconography of Ganesha , but this verse appears only in one or two manuscripts, and is likely a later interpolation. Similarly, a Tikanika-yatra verse in which the author reveres Ganesha (among other deities), is likely spurious; this verse appears only in one manuscript. Varāhamihira is credited with writing several authoritative texts on astronomy and astrology . He was also known for his poetic skills, and

2242-620: The last years of the 5th century. In his Pancha-siddhantika , Varāhamihira refers to the year 427 of the Shaka-kala (also Shakendra-kala or Shaka-bhupa-kala ). Identifying this calendar era with the Shaka era places Varāhamihira in the 505 CE. Alternative theories identify this calendar era with other eras, placing him before the 5th century CE. However, these theories are inaccurate, as Varāhamihira must have lived after Aryabhata (born 476 CE), whose work he refers to. The particulars of

2301-424: The metre; three others have maharajdhiraja-jah . Thus, the actual title of Drapa-vardhana was nrpa , which is much closer to senapati in status. Utpala also interprets the term maharajadhiraja-kah to mean "born in the dynasty of the (or an) emperor". Hans Bakker interprets the term to maharajadhiraja-kah as a governor installed at Ujjayini by the contemporary Gupta emperor. Balogh believes that Dravya-vardhana

2360-510: The most eminent writer on jyotisha after his death, and his works superseded nearly all the earlier Indian texts in this area. Several later Indian astrologer-astronomers speak highly of him, and acknowledge his works among their main sources. The 11th-century writer Al-Biruni also greatly admires him, describing him as an excellent astronomer. Astrology and astronomy Astrology and astronomy were archaically treated together ( Latin : astrologia ), but gradually distinguished through

2419-582: The nature and substance of the stars and planets. Astronomers such as Eudoxus (contemporary with Plato ) observed planetary motions and cycles, and created a geocentric cosmological model that would be accepted by Aristotle . This model generally lasted until Ptolemy , who added epicycles to explain the retrograde motion of Mars. (Around 250 BC, Aristarchus of Samos postulated a proto-heliocentric theory, which would not be reconsidered for nearly two millennia ( Copernicus ), as Aristotle's geocentric model continued to be favored.) The Platonic school promoted

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2478-464: The notion that these planets and their motions have an effect on their daily lives. Although astrology was considered factual predictions in ancient science, in modern times it is used as a spiritual belief system for many people. Ancient forms of astrology often combined with astronomy, but eventually split into separate paths during the time of Copernicus, Kepler, and Galileo. Zodiac signs in modern times are constructed from constellations seen across

2537-450: The person who it refers to. The signs that are attributed to individuals are based on the time of year that each individual was born in. For example, people born between about 20 April and 20 May will carry the zodiac sign of Taurus , and those born between about 23 July and 22 August carry the Leo sign . Despite the many individuals that consider zodiac astrology to be factual, many consider

2596-625: The popular gods worshipped during his period. He also describes the iconography of two non-Brahmanical faiths, that of the Buddha and the Jinas . He appears to have been religiously liberal, as he reveres the Buddha as "the father of the world" and devotes an entire stanza to Buddha's iconology (compared to shorter descriptions of several Brahmanical deities). A verse in the Brhat-samhita describes

2655-399: The praise for Vishnu as an example of religious eclecticism. In Brhat-samhita , Varāhamihira discusses the iconography of several Brahmanical deities, including Vishnu , Baladeva , Ekanamsha , Shamba , Pradyumna , consorts of Shamba and Pradyumna, Brahma , Skanda , Indra , Shiva , Surya, the divine mothers ( Matrikas ), Revanta , Yama , Varuna , and Kubera . These were presumably

2714-552: The strong candidate for the one who understood and introduced the zodiac signs, predictive calculations for auspicious ceremonies and astrological computations in India. Varāhamihira's works contain 35 Sanskritized Greek astronomical terms, and he exhibits a good understanding of the Greek astronomy. He praised the Greeks ( Yavanas ) for being "well trained in the sciences", though impure in ritual order. Varāhamihira gained reputation as

2773-608: The study of astronomy as a part of philosophy because the motions of the heavens demonstrate an orderly and harmonious cosmos. In the third century BC, Babylonian astrology began to make its presence felt in Greece. Astrology was criticized by Hellenistic philosophers such as the Academic Skeptic Carneades and Middle Stoic Panaetius . However, the notions of the Great Year (when all the planets complete

2832-679: The term "Magadha" is a synonym of "Maga" and refers to "those who contemplate on the Maga". According to Shastri, Utpala has used the word "Magadha" to denote the Magas, who had been accepted as Shaka-dvipi (Maga) Brahmins in the Indian society. Shastri theorizes that "Varaha-mihira" may be a Sanskritized form of the Iranian name "Varaza-Mihr", and may refer to a legend mentioned in the Mihr Yasht of

2891-558: The topic of omens ( shakuna ), one of the works he consulted was that of Dravya-vardhana, the king of Avanti. Dravya-vardhana likely belonged to the Aulikara dynasty, several of whose members bore names ending in -vardhana . Historian Ajay Mitra Shastri notes that Dravya-vardhana is the only person for whom Varāhamihira employs the honorific Shri , although he mentions several other notable people. Moreover, he mentions Dravya-vardhana's work before he mentions reputed authorities such as

2950-691: The universe to be harmonious, changeless and static, while astronomers have employed the scientific method to infer that the universe is without a center and is dynamic, expanding outward per the Big Bang theory . Astrologers believe that the position of the stars and planets determine an individual's personality and future. Astronomers study the actual stars and planets, but have found no evidence supporting astrological theories. Psychologists study personality, and while there are many theories of personality, no mainstream theories in that field are based on astrology. (The Myers-Briggs personality typology, based on

3009-557: The word "Magadha" in this context refers to the sun-worshipping Maga cult that Varāhamihira was a part of. In his Brhat-samhita , Varāhamihira mentions that the Magas were the only people suitable for consecrating an image of the Sun god. The Magas, as they came to be known in India, originated from the Magi priests of the Achaemenid Empire . Historian Ajay Mitra Shastri cites a Bhavishya Purana passage according to which

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3068-495: The works of Carl Jung , has four major categories that correspond to the astrological elements of fire, air, earth, and water. This theory of personality is used by career counselors and life coaches but not by psychologists.) Both astrologers and astronomers see Earth as being an integral part of the universe, that Earth and the universe are interconnected as one cosmos (not as being separate and distinct from each other). However, astrologers philosophically and mystically portray

3127-416: Was based on; according to Balogh, this actually makes it more likely that the king lived at a time earlier than Varāhamihira, who did not have access to the older work of Bharadvaja. According to Balogh, Varāhamihira likely lived during the reign of the Aulikara kings Prakasha-dharman, Yashodharman, or an unknown successor of Yashodharman. However, unlike Shastri, Balogh believes that Varāhamihira did not have

3186-644: Was generally used in medical practice . Astronomy and astrology diverged over the course of the 17th through 19th centuries. Copernicus did not practice astrology (nor empirical astronomy; his work was theoretical ), but the most important astronomers before Isaac Newton were astrologers by profession— Tycho Brahe , Johannes Kepler , and Galileo Galilei . Also relevant here was the development of better timekeeping instruments, initially for aid in navigation ; improved timekeeping made it possible to make more exact astrological predictions—predictions which could be tested, and which consistently proved to be false. By

3245-516: Was in turn used to make more accurate ephemerides for use in astrology. In Medieval Europe the word Astronomia was often used to encompass both disciplines as this included the study of astronomy and astrology jointly and without a real distinction; this was one of the original Seven Liberal Arts . Kings and other rulers generally employed court astrologers to aid them in the decision making in their kingdoms, thereby funding astronomical research. University medical students were taught astrology as it

3304-428: Was probably same as Drapa-vardhana: "Dravya" may be a variant arising from a mistake in a medieval manuscript, which is the source of later manuscripts. Balogh disputes Shastri's assertion that Varāhamihira shows a particularly reverential attitude to the king, and even if he did, this is no evidence that the two were contemporaries. Varāhamihira consulted the king's work instead of the original work of Bharadvaja that it

3363-471: Was proposed by Eudoxus. Aristotle favored a physical approach and adopted the word 'astrologia'. Eccentrics and epicycles came to be thought of as useful fictions. For a more general public, the distinguishing principle was not evident and either word was acceptable. For the Babylonian horoscopic practice, the words specifically used were 'apotelesma' and ' katarche ', but otherwise it was subsumed under

3422-443: Was widely accepted in medieval Europe as astrological texts from Hellenistic and Arabic astrologers were translated into Latin . In the late Middle Ages , its acceptance or rejection often depended on its reception in the royal courts of Europe. Not until the time of Francis Bacon was astrology rejected as a part of scholastic metaphysics rather than empirical observation. A more definitive split between astrology and astronomy in

3481-635: Was written after the abridged version of Pancha-siddhantika . However, its order with respect to the other works is not certain. Later authors also mention or quote from some other works composed by Varaha-mihira. Manuscripts of some other works attributed to Varaha-mihira exist, but these attributions are of doubtful nature. The Romaka Siddhanta ("The Doctrine of the Romans") and the Paulisa Siddhanta were two works of Western origin which influenced Varāhamihira's thought. The Pauliṣa Siddhānta

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