As a result, the original version of the present essay has led to very violent and emotional reactions on the part of Indian astrologers.

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Also revealing are the details of the astrological “birth chart” of Kṛṣṇa that are found in the Harivaṃśa and in some Purāṇa texts.

Tradition interprets the texts in such a way, that Kṛṣṇa was born in the month of Śrāvaṇa during the rainy season at midnight in the eighth night after full moon, so was born during the waning half-moon with the moon in the lunar mansion of Rohiṇī (in sidereal Taurus).

For example, when the astrological textbook Bṛhat-parāśara-horā-śāstra claims to be a revelation by the Vedic seer Parāśara, it is taken at face value.

In reality, however, the oldest part of this work was written only about 1400 years ago.

Indian Gurus and their western followers not only imported the Hindu sidereal Zodiac to the west, but also other techniques of Hindu astrology and even spiritual concepts of the Vedic culture. Also, they tend to teach this Astrology within a guru-disciple relationship, where the authority of the teacher and tradition plays a much bigger part than in common western teaching.

Accordingly, “Vedic” astrologers appear very self-confident and claim of superiority of their teachings over Western astrology.In the present article, I want to critically investigate what is behind such claims.Such questioning tends to cause strongly emotional reactions among Hindu astrologers.It only appears in versions of the northern recension, and the critical edition of the epic only quotes it in the critical apparatus.Passages in the Purāṇas that mention zodiac signs also have to be dated to the Hellenistic epoch.The traditional expression is simply jyotiṣam, i.e. The term “Vedic astrology” appeared only in recent decades, with the aforementioned boom of Hindu astrology in the West.