[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Mughals (1526–1857)](https://indike.org/pramana/in.darkages.mughal) › [Akbar (1556–1605)](https://indike.org/pramana/in.darkages.mughal.akbar) › [Akbarnāma](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama) › [The Akbarnama (H. Beveridge), vols. I–II](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge) › 50 # The Book of Akbar 50: CHAPTER VIII. The Akbarnama (H. Beveridge), vols. I–II 50 - **Language:** English ### CHAPTER VIII. ### [50.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50.1) Virgo then was. Similarly Virgo has moved to the station Libra, Libra to Scorpio and so on, up to the last Sign. Now the calculation of Indian astrologers is in accord with the observations of the ancient philosophers which were based on the notion that the Fixed Stars did not move. The calculation of the new observations is founded on the movement of the Zodiacal Heaven which has caused the constellation Leo to move to the House of Virgo. The difference between the two calculations is 17°, each Sign having moved 17° from its place. From this it may be known that 1190 years have elapsed from the observations of the Indian philosophers to the new ones, assuming that a degree is traversed every seventy years, and most philosophers are agreed that we should multiply 17 by 70. On the view of Ptolemy that the movement is one degree a century, the interval between the two sets of observations is 1700 years. ### [50.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50.2) Keen-sighted inquirers after truth and subtle perceivers of the secrets of the skies fell into the valley of perturbation on account of these discrepancies. Now that the pattern of the philosophers of the Age, 'Azdu-l-daulah Amir Fathu-l-lah of Shiraz, has shewn by the Greek Canon and the Persian rules that his Majesty's auspicious horoscope is in Leo as has been stated above, it clearly appears that the explanation of the disagreement is not, as was commonly supposed, that the Indian philosophers deny the existence of the spheres, as has been set forth in the Second Volume. Rather it was the Divine wisdom (hikmat-i-ilahi) and the Divine jealousy which demanded that the description of this cavalier of the plain of majesty and confidant of the sublime cabinet, should remain hidden from the gaze of keen-sighted, penetrating, minute inquirers, as well as from the eyes of the evil-disposed and inwardly blind. It was from this cause, that his Majesty Jahanbani Jannat-ashiyani, who in astrolabic investigations and studies of astronomical Tables and observations, was at the head of the enthroned ones of acute knowledge and was a second Alexander,—in spite of his perfect labours and exertions in the matter of the horoscope of the Lord of the Age, did not attain to the truth (did not reveal the whole truth). And likewise all those others who were versed in the secrets of astrology, remained within the curtain of contradiction and did not arrive at a perfect knowledge of the mystery. ### [50.3](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50.3) And notwithstanding the identity of the canons of calculation and the inquiries of right-thinkers,—for natural philosophers do not materially disagree in these matters,—owing to the jealousy of God, the truth of the holy nativity remained under the veil of concealment and was hidden behind the curtain of contradiction. But on the whole, if each of the horoscopes be looked at with the eye of judgment—and a sketch of each has been given,—it becomes plain that in the matter of power, dignity and sublimity, external and internal, there is nothing equal to them. Though the horoscopes are discrepant, they agree in external and internal splendour and congratulate the Native as supreme over the visible and invisible worlds. And those intimate friends of his Majesty Jahanbani Jannat-ashiyani, whose outward and inward beings were clothed with truth and righteousness, have been heard to tell that when his Majesty had the auspicious horoscope shewn to him and had considered it, it happened several times that when in his private chamber and with the doors all closed, he fell a'dancing, and from excess of exultation, revolved with a circular motion. Why indeed should not sitters in the front ranks of the pavilion of true glory, and tasters of the trays of eternal knowledge—who have partaken of the sweets of ecstacy and the knowledge of God, indulge in transports of joy at the sweets of this revelation, and why should they not chaunt strains of rapture ? ### [50.4](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50.4) For these perfections are steps or stages of exaltation and are the essence of Divine knowledge. And his Majesty Jahānbānī Jannat-āshiyānī was by the perfection of his personality, enlightened by flashes of forthcoming events and glimpses into the future, and his senses were warmed by the auspicious advent of his Majesty, the King of Kings. And all these lights were seen, before realization in the ranks of actions, in the mirror of the wondrous horoscope. And he many times said to those who were privileged to converse with him, that the horoscope of this Light of Fortune was superior, in several respects and by sundry degrees, to that of his Majesty, the Lord of Conjunction (Timur) as indeed clearly appears to the scrutinizing students of the prognostications. And when these two auspicious documents are compared, and the gifts of the planets and the blessings of the heavens are weighed in the balance of reflection, it will be seen what are the communications of the horoscope of the Lord of Conjunction, and what are those of the holy horoscope. Praise be to God! ### [50.5](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50.5) notwithstanding the remoteness of the horoscopists in time, place and condition, and the discrepancy of their canons, every one of the glorious schemes agrees—as has been shewn—in this, that the Native will attain lofty, spiritual and temporal rank, and that his holy personality will be a collection of inward and outward excellencies and will be possessed of various perfections and will have sway over the visible and invisible world. He will have various kinds of sovereignties and various degrees of rule, and will attain lofty rank in worship of the Truth and in theology. He will befriend the poor and humble, and will have long life and soundness of body and an equable disposition and will be praised by high and low and thanked by great and small. He will have perfect knowledge of the world, and will rule countries and guard the paths of righteousness, --- Source: [https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.50) · Pramāṇa