When the crop of Hindu-Muslim casteism is flourishing in the country, astrology is being seen as a science. Astrology has been present in some form or the other in Sanatan culture since ancient times. Now people are studying astrology properly and choosing it as a career. It is also believed that Muslims do not believe in astrology. They see it as superstition. In such a situation, this thing becomes very important. During the Mughal period, almost all the kings had full faith in astrology.
Aurangzeb is often seen as an emperor who was very strict, emphasizing Sharia-based discipline, simplicity, and religious conservatism. For this reason, a general impression is formed that he would maintain distance from traditions like astrology and Muhurta. But the documents of Mughal administration, accounts of travelers and assessments of historians show that Aurangzeb also trusted them in practical politics and court culture. The opinion of astrologers was considered important in decisions related to life. In fact, the roots of astrologers were so strong in the Mughal court from the very beginning that it was not possible for anyone to deny them. Every important issue was discussed with him.
Come, let us understand through history books how much faith the fanatic Aurangzeb had on this method of astrology, from the time he ascended the throne to his march to the south.
Astrology in the Mughal court, not a personal belief, but a tool of power
The Mughal court was not just a military and administrative machine, it was also a symbolic theater of power. The king’s movements, public appearances, important meetings, departures for war – the message of auspiciousness of all these reached the public and the rich. In this context, medieval historian Ziauddin Burni makes a comprehensive comment on the ubiquity of astrology in society.
He writes in his book Tarikh-e-Firozshahi that in any respectable family no ritual or important work was done without the advice of an astrologer. This statement is not directly on Aurangzeb, but it shows that astrology was common in the socio-political atmosphere of that period. In such an environment, it was not easy for the emperor to completely distance himself from astrology, especially on public and state occasions.
Aurangzeb.
Coronation time and hints behind the scenes
Regarding the timing of Aurangzeb’s coronation, historian Jadunath Sarkar presents a very accurate description of it in his book The History of Aurangzeb. They say that the astrologers not only chose the day but also counted the minutes after sunrise to determine the appropriate time, and at that very moment the signal was given to the king. Astrologers had said that the time three hours and 15 minutes after sunrise on Sunday, June 5, 1659, was the most suitable time for Aurangzeb’s coronation. As soon as the right time came, the astrologers gave a signal and Emperor Aurangzeb, who was sitting ready behind a curtain, came out and sat on the throne.
This was the formal coronation of Aurangzeb, which took place in Delhi. Before this, Anan-Phanan was done in Agra on 16 July 1658. From this example it can be understood how much faith Aurangzeb had in astrology. Otherwise, once one ascended the throne, there was no need to perform any formal ceremony again. But the coronation, that is, the biggest public moment of legitimacy and power, was precisely the moment chosen by considering astrological calculations to be decisive. If astrologers had only a decorative role, then the coming out of the emperor sitting behind the curtain would not have depended on the omen.
determining an auspicious time for a long military journey
When Aurangzeb started expanding his borders, South India was his target. There were many problems before traveling south. In Deccan campaigns, time, weather, rivers, logistics, diseases, everything became a risk. In such a situation, determining the auspicious time was a part of the morale and belief system of the soldiers and courtiers.
In the case of Aurangzeb, the statement of French traveler François Bernier is noteworthy. He writes that on the advice of astrologers, Aurangzeb marched to the south at 3 pm on December 6, 1664. He believed that this was the most suitable time for a long journey. Here trust in astrology takes a very practical form. The time of departure was also based on the advice of astrologers and the decision to ascend the throne was also based on their advice.
Aurangzeb (AI Picture)
So was Aurangzeb really superstitious?
Faith cannot be read as a straight line in history. There is also evidence that Aurangzeb had banned many court rituals, but this does not lead to the conclusion that he completely abandoned Muhurta and astrology. In understanding this confusion, Prof. Mohammad Mujib’s extensive commentary helps, showing the background of belief in omens, miracles, the properties of stones, etc. in Muslim societies. He writes in his book The Indian Muslim that long before Muslims came to rule in India, Muslims all over the world had started believing in miracles, the mysterious properties of precious stones, and omens and bad omens.
This means that the co-existence of Islamic orthodoxy and Shakun and Muhurta was not considered impossible at that time. For this reason, Aurangzeb’s case also sits on this cultural-social plane.
There was trust in the system, in the individual, and in tradition.
From his assumption of the throne to his march to the south, indications show that Aurangzeb allowed astrologers to decide the timing of important political moments. In Jadunath Sarkar’s account, they are the trigger of the decisive moment of coronation and in Bernier’s account, they are the trigger of the departure of a long journey. So, how much did Aurangzeb trust astrologers? There should be an answer to this. The truth is that at the personal level, Aurangzeb wanted to make himself a symbol of religious discipline, but at the state level, he seems to be following astrology and Muhurta as an accepted tradition of power-showing, morale and risk-management. At least on those occasions where both symbol and time become politics.
Shahjahan.
From Humayun to Shahjahan people used to trust astrology
There is evidence in history books that all the Mughal emperors believed in astrology. Birth charts of almost all the emperors including Aurangzeb were also made. There is also mention of postponing the birth time of Akbar. When Humayun was in exile after the defeat, the Rajput king gave him shelter in the fort of Umerkot. Wife Hamida Begum was pregnant at that time. When she started having labor pains, Humayun was not present but he had hired astrologer Chand to record the time of birth etc. Abul Fazal has written in detail on this in Akbarnama.
Famous journalist MJ Akbar has thrown light on astrology in his book After Me Chaos, Astrology in the Mughal Empire, keeping all the Mughal rulers at the center. Things like astrological calculations, Muhurta etc. are recorded in great detail in the book along with many illustrations.
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