By Anthony P Stone
Published by PIPPA RANN books & media (2024 edition)
Book Review by Dr. E. S. Neelakantan
Would it be possible to summarise the history of Astrology from Vedic times till now in a book of 300 odd pages? The answer is yes. This stupendous task is seen achieved in “Hindu Astrology - Myths, Symbols and Realities” by Anthony P Stone whose erudition and insight into Astrology is visible in each and every page of the book. The author commences his book with an astrological perspective on Indian Astrology. In the author’s views, the whole science should have commenced from the beginning of Dwapara Yuga and clearly mentions that history of Astrology is all about books, authors and methods and an effort to put them in correct historical order. Then the author dwells on Tantric Astrology where the powers of the mantras used in Atharvana Veda are supposedly more powerful than the nine planets, for which the following quotation is highlighted;
“Neither tithi nor nakshatra, neither planets nor the moon, it is the use of an Atharvedic mantra which will give success in everything”.
Then the author moves on to the introduction of Rahu and Ketu in Astrology which is the period post 500 A.D. Initially Astrology was confined to the five planets, which got increased to seven with the addition of Sun and Moon. The nine planets or navagrahas were a later development in Astrology with the inclusion of Rahu and Ketu as full-fledged planets. Author has also discussed at length Yugas, Manvantaras and Kalpas in the fourth chapter.
The Second part of the book duals with the Origins of Astrology. Here the author gives a quotation from the book “Planetary influences on Human affairs” where B. V. Raman states that Astrology or Hora sastra reveals the results of our past karma, expressed probably in terms of what we crudely call planetary influences. This in the author’s view is a reconciliation of the idea between planetary indications versus planetary influences. If we consider planets are mere indicators then how do they influence the occurrence of events? To answer this point, the author has chosen to trace the origin of the doctrine of karma and rebirth and its relation to Astrology. Varahamihira has chosen to explain both Jataka and Sakuna (Omens) as factors influenced by karma. “While a man is travelling, an omen reveals the outworking of his good or bad actions performed in another birth (Brihat Samhita).
In Vriddha Yavana Jataka, it is written that, “The results or former actions, which the creator has written on the forehead, are made clear by this subject, as a lamp reveals objects hidden in the dark”. I am citing these two quotations to show how the author has been able to bring out vital concepts which lie scattered across various works and incorporate them in this book, so that the reader gains an accurate understanding about the nuances of Hindu Astrology. However the author highlights the view that the link between Astrology and Karma is absent in the Vedic period and this link gets formed only in the post-Vedic period for which evidences are found in the Yoga sutras, Bhagwad Gita, Manu Smriti and the Ramayana.
The next topic in this book is Astrology, Karma and Fate. According to Dr. B. V. Raman, “Planets indicate the results of previous Karma and here there is nothing like fate or destiny in its absolute tense controlling us”. This is an argument in favour of exercise of free will. A strongly deterministic view is propounded by Prof K. S. Krishnamurthi. According to him even the act of propitiation, which averts trouble from planets itself should be indicated in the birth horoscope; if no such indication exists, then that person will not do any remedy and the planetary influences will prevail. So everything that happens, is due to destiny. Anthony Stone concludes that in view of the divergence of views amongst astrologers it would be prudent to infer that their views seem to include both karma and prediction. With these words, he proceeds to discuss about the origin of Indian Astrology.
At the beginning of his commentary on Brihat Jataka, Bhattotpala states that Astrology is a Vedanga. Howewer Anthony Stone refutes this in the following words; “…. all the times mentioned by Bhattotpala depend on the physical positions of the heavenly bodies and are determined by astronomical calculations. This is Astronomy (ganita jyotisha), not Astrology (Phalita Jyotisha) with observations and assumption of qualities to the times determined by astronomy. The Jyotisha of the Vedanga Jyotisha is thus Astronomy. Jataka and other branches of Astrology can be properly considered as not a Vedanga.
The learned author then moves on to his dissertation on Tajika system and Tantric Astrology. The existing works on Tajika Astrology, in the author’s view seem to have been introduced into India from Persian and Arabic sources (referred to as Yavanas) after 1250 A.D. The Tajika system, involves predictions which cover a period of one year only. On the other hand Tantric Astrological works are in the form of a dialogue between Lord Siva and Goddess Parvati, where the Lord teaches about 16 Muhurthas, Kalachakra dosha, Vimshottari dosha and Ashtottari dasha. The author’s view is that sages Garga and Parasara lived in an era, when Astrology was pretty well developed and their works cannot be considered as an output of divine revelation.
The yoga sutras of Patanjali constitute the oldest existing text on the yoga school of philosophy. Yogis can know about the motion of planets in Astronomy and rules of Astrology through supernatural powers (Vibhuti), which from a particular section of that book by the term “Samyama“ which Patanjali refers to the as the triad consisting of Dhyana, Dharana and Samadhi. This means intense focus or concentration on a particular object, excluding other thoughts. Samayana on the three-fold changes in form, time and characteristics gives knowledge of past and future (3.16). In verse 3.49, Patanjali speaks of trans-sensory perception and how to attain that siddhi. In verse 3.54, there are explanations on how the power of omniscience is attained. However, the author chooses to follow the scientific pattern, when he states that no yogi ever mentioned of Uranus or Neptune and the Yogic meditation on Sun and other heavenly bodies did not add much to the knowledge of Astronomy. In the next chapter, the author propounds the idea of a growth model for astrology. Astrology is like a tree what starts as a tiny seedling puts out new branches; grafts of other trees are accepted. Some grow into strong branches but essentially all branches are inter-connected. A classic case of a new system is the one propounded by Prof. K. S. Krishnamurti, which has gained lots of followers.
The final part of this book deals with Science, Divination and Astrology. Here the author discusses the claim of Astrology to being a science and the counter claims before offering a solution to this debate. Astrology is similar to divination. Both science and Astrology try to bridge the gap between the known and the unknown. In divination, chance happening is interpreted by fixed rules. In Prasna Astrology, for instance, external signs are used for divination and this may be termed as External divination. Speaking in trance and clairvoyance are examples of Internal divination. The author finally gives six points which distinguish science from divination. Scientific laws are found by ‘induction’- that is observations are made into laws. On the other hand, rules of Astrology are based on hypothesis, insufficiently tested - in the author’s view. The author finds it difficult to make out a satisfying argument for astrology as a science but instead it satisfies the test of divination. The author also makes mention of the following verse which is mentioned in the first page of Modern Astrology (earlier The Astrological Magazine) – “The learned predict results according to the motions of the grahas; who apart from the creator himself, can speak of the details?”
The author puts forth the view that the synchronistic model of astrology offers a plausible reason for the workings of the astrology. The author in his modesty has also commented that at times, Astrologers can be remarkably correct, even in long-term predictions. Also the author puts forth the view that to be a successful practitioner of the science, the astrologer needs to worship the grahas and follow other religious practices.
This book also contains an interesting epilogue. This comes with a message of hope. We all need guidance in life and God has a plan for the life of each person. Like a child is lovingly guided by parents, a follower is guided by God.
On the whole, Dr. Anthony P Stone deserves accolades for putting forth in a single book, manifold theories and views on Astrology which have taken place over a period of a few thousand years. This book deserves the attention of both the layman and the scholar. The quality of print including the font and quality of paper is impeccable. On the whole I would term the efforts taken by Pippa Rann books & media, a “labour of love”. The author and the team which took this effort to publish the book deserve our salutations, especially for the perfection which has gone into the publication of this book.