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The basis of Astrology is the belief that the celestial bodies exercise influence on the fate of man. It is more easily noticed that the same influence causes the change of seasons, rainfall, storm, and the ebb.tide and flow-tide in the ocean. Thus it is not unlikely that the human body is similarly affected. How the human fate is determined by such influence is not fully explained. The belief that the future can be foretold from the aspect of celestial bodies is shared in other countries like Babylon, etc., also. The Brahmanas and the Vedic Sutras recognise the idea of a lucky star. Thus auspicious moment became early an important factor in the social, economic, political and religious functions. In marriage, in agriculture, industry, trade, commerce, and in war also the astrologer foretells the result from the signs. A religious function is not effective if not perform. ed in right time. A journey is inauspicious if not taken up in the right moment. A marriage proves unsuccessful if not contracted and performed at the right conjunction. The Dharmasastra prescribes for king's astrologers like Chaplains but the Arthasastra places them among the lower court functionaries. The Buddhists denounce the occupation as they do many other Hindu practices. Of the numerous text-books of astrology the standard treatise of Varahamihira makes mention of the works of Asita Devala, Garga, Vriddha Garga, Narada and Parasara, which exist in fragments only and of which the Vriddha Garga-Samhita or Gargi-Samhita (about 1 st century B.C.) is the most famous containing prophetic prediction concerning the fate of all people of the world born in India and outside. Varahamihira in his BrihatSamhita divides the science of Jyotisha (astrology) into three branches, viz., Tantra which serves as the astronomical and mathematical foundations, Hora which deals with horoscopes, and Samhita which covers the sphere of natural astrology. He emphasises the importance .

of astrology. He elucidates the effects of the movements of the sun, of the changes of the moon, its conjunction with the planets and eclipses. He describes several constellations and their powers on the fate of man. He mentions what lands, peoples, and things stand under the orgies of each planet. The planetary movements also determine the wars of kings, and each year owes its fortune or mishap to the planet which presides over it. He explains the signs of weather and how to foretell not merely the crop but the rise and fall of prices. The importance of astrology is emphasised in connection with architecture, the digging of tanks, the laying out of gardens and the making of images. In his Brihatvivahapatala the question of marriage is further discussed and his Svalpa-vivahapatala further refers to this subject. He deals with the wars of kings in his Yogayatra (marching out under favouring conditions). In his Brihaj-jataka and Laghu-jataka he further deals with the Hora which name like other terms was borrowed once from Greece.¹ There is a Yavana-Jataka (old and new union) ascribed to Minaraja Yavanacharya.