Patterns of Destiny : Hindu Nāḍī Astrology
Author
Summary, in English
Like all divination, Hindu astrology (<i>jyotisa</i>) is concerned with central religious issues such as man’s relation to the world, moral responsibility, and the revelation of a coherent divine order underlying human experience. Comprising a descriptive as well as a prescriptive aspect, <i>jyotisa</i> allows for both prediction and the exercise of free will. This double nature enables a seamless union of astrology with the concept of <i>karman</i>, its descriptive aspect referring to ‘fate’ (<i>daiva</i>) or actions of previous lives now bearing fruit (<i>prarabdha-karman</i>), its prescriptive aspect to present action (<i>kriyamana-karman</i>) or ‘human effort’ (<i>purusakara</i>).
Astrological divination is based on observation of planetary movements relative to the earth and to the zodiac. By the employment of a hierarchy of interpretative principles, the qualities of a given point in space-time are determined, representing a number of potential life events which by various prognostic techniques are translated into predictions. While some authors ascribe a form of causality to the planets, perceiving them as divine supervisors of <i>karman</i>, others reject causal language in favour of a view of the planets as mere signs, related synchronically to human experiences. Nevertheless, propitiation of the planetary deities for the alleviation of undesired results is a practice universally supported. Occasionally the astrologer himself serves as an object of such propitiation, becoming a full-fledged mediator between man and the divine planets by simultaneously disclosing the fate they dictate and accepting on their behalf the worship intended to remedy any anticipated misfortune.
While <i>nadi</i> reading is commonly perceived as a form of astrology, and generally moves within an astrological paradigm, most current practitioners do not base their interpretations on the client’s natal horoscope, but rather on a method of thumb reading. The (alleged) reading of predictions from preexistent texts of supposed antiquity and divine or semi-divine origin is, however, a common characteristic of all <i>nadi</i> divination. The Sanskrit <i>nadi</i> texts examined in the present study – the <i>Gurunadi</i>, <i>Amsanadi</i>, and <i>Dhruvanadi</i> – deal entirely with the interpretation of natal horoscopes. The texts, datable by the astronomical information they contain to the 18th and 19th centuries, originate in the Dravidian language area (as, most likely, does the term <i>nadi</i> itself), and may be seen as representing a common school or style of astrology, known as <i>devakerala</i>.
Divided into a number of individual horoscope readings of varying length, the texts reverse the general trend of Sanskrit astrological works to concern themselves only with universals. The readings, generally expressing a mainstream <i>smarta</i> Hindu worldview, are invariably based on minute divisions of the zodiac known as <i>nadi</i> or <i>amsa</i>, a unique feature not found elsewhere in <i>jyotisa</i> literature. The <i>amsas</i>, numbering 150 in each zodiacal sign, are thought to embody certain fixed destiny patterns, which undergo permutations by superimposition on the natal horoscope. This concept of a limited number of predefinable, basic patterns of destiny, to one of which every human being is necessarily born, marks the most drastic deviation of the <i>nadis</i> not only from mainstream Hindu astrology, but also from orthodox teachings on <i>karman</i>.
Astrological divination is based on observation of planetary movements relative to the earth and to the zodiac. By the employment of a hierarchy of interpretative principles, the qualities of a given point in space-time are determined, representing a number of potential life events which by various prognostic techniques are translated into predictions. While some authors ascribe a form of causality to the planets, perceiving them as divine supervisors of <i>karman</i>, others reject causal language in favour of a view of the planets as mere signs, related synchronically to human experiences. Nevertheless, propitiation of the planetary deities for the alleviation of undesired results is a practice universally supported. Occasionally the astrologer himself serves as an object of such propitiation, becoming a full-fledged mediator between man and the divine planets by simultaneously disclosing the fate they dictate and accepting on their behalf the worship intended to remedy any anticipated misfortune.
While <i>nadi</i> reading is commonly perceived as a form of astrology, and generally moves within an astrological paradigm, most current practitioners do not base their interpretations on the client’s natal horoscope, but rather on a method of thumb reading. The (alleged) reading of predictions from preexistent texts of supposed antiquity and divine or semi-divine origin is, however, a common characteristic of all <i>nadi</i> divination. The Sanskrit <i>nadi</i> texts examined in the present study – the <i>Gurunadi</i>, <i>Amsanadi</i>, and <i>Dhruvanadi</i> – deal entirely with the interpretation of natal horoscopes. The texts, datable by the astronomical information they contain to the 18th and 19th centuries, originate in the Dravidian language area (as, most likely, does the term <i>nadi</i> itself), and may be seen as representing a common school or style of astrology, known as <i>devakerala</i>.
Divided into a number of individual horoscope readings of varying length, the texts reverse the general trend of Sanskrit astrological works to concern themselves only with universals. The readings, generally expressing a mainstream <i>smarta</i> Hindu worldview, are invariably based on minute divisions of the zodiac known as <i>nadi</i> or <i>amsa</i>, a unique feature not found elsewhere in <i>jyotisa</i> literature. The <i>amsas</i>, numbering 150 in each zodiacal sign, are thought to embody certain fixed destiny patterns, which undergo permutations by superimposition on the natal horoscope. This concept of a limited number of predefinable, basic patterns of destiny, to one of which every human being is necessarily born, marks the most drastic deviation of the <i>nadis</i> not only from mainstream Hindu astrology, but also from orthodox teachings on <i>karman</i>.
Publishing year
2003
Language
English
Publication/Series
Lund Studies in History of Religions
Volume
17
Document type
Dissertation
Publisher
Almqvist & Wiksell International
Topic
- History of Religions
Keywords
- Candrakalanadi
- Devakerala
- Gurunadi
- Dhruvanadi
- Amsanadi
- karman
- karma
- predestination
- free will
- fate
- purusakara
- daiva
- divination
- astrology
- jyotihsastra
- jyotisa
- Nadi
- Hindu astrology
- Non-Christian religions
- Världsreligioner (ej kristendom)
Status
Published
Supervisor
- [unknown] [unknown]
ISBN/ISSN/Other
- ISSN: 1103-4882
- ISBN: 91-22-02031-4
Defence date
30 September 2003
Defence time
13:30
Defence place
Carolinasalen, Kungshuset
Opponent
- Robert Zydenbos (Prof.)