There are numerous later compilations of omens in Sanskrit

There are numerous later compilations of omens in Sanskrit 

of which the most notable are the Brhatsamhita, or “Great Composition,” of Varahamihira (c. 550), the Jain Bhadrabahu-samhita, or “Composition of Bhadrabahu” (c. 10th century), and the Parishishtas (“Supplements”) of the Atharvaveda (perhaps 10th or 11th century)—though these add little to the tradition. But in the works of the 13th century and later, entitled Tājika, there is a massive infusion of the Arabic adaptations of the originally Mesopotamian celestial omens as transmitted through Persian (Tājika) translations. In Tājika the omens are closely connected with general astrology; 

in the earlier Sanskrit texts their connections with astrology had been primarily in the fields of military and catarchic astrology. Astrology in the Hellenistic period (3rd century BC to 3rd century AD) In the 3rd century BC and perhaps somewhat earlier, Babylonian diviners began—for the purpose of predicting the course of an individual’s life—to utilize some planetary omens: positions relative to the horizon, latitudes, retrogressions, and other positions at the moment of birth or of computed conception. This method was still far from astrology, 

but its evolution was more or less contemporary and parallel with the development of the science of genethlialogy in Hellenistic Egypt.qually obscure are those individuals who, living in Egypt under the Ptolemies (a Greek dynasty ruling 305–30 BC), mathematicized the concept of a correspondence between the macrocosm (“larger order,” or universe) and the microcosm (“smaller order,” or man) as interpreted in terms of Platonic or Aristotelian theories concerning the Earth as the centre of the planetary system. They conceived of the ecliptic (the apparent orbital circle of the Sun) as being divided into 12 equal parts, 

or zodiacal signs, each of which consists of 30°; in this they followed the Babylonians. They further regarded each of these 12 signs as the domicile (or house) of a planet and subdivided each into various parts—decans of 10° each, fines (“bounds”) of varying lengths, and dōdecatēmoria of 2°30′ each—each of which is also dominated by a planet. Scattered at various points throughout the ecliptic are the planets’ degrees of exaltation (high influence), opposite to which are their degrees of dejection (low influence). Various arcs of the zodiac, then, are either primarily or secondarily subject to each planet, whose strength and influence in a geniture (nativity) depend partially on its position relative to these arcs and to those of its friends and enemies.Furthermore, 

each zodiacal sign has a special relation with a part of the human body. The 12 signs are further divided into four triplicities, each of which governs one of the four elements. Numerous pairs of opposites (male-female, diurnal-nocturnal, hot-cold, and others), based on the speculations of the followers of Pythagoras, a Greek mystical philosopher of the 6th century BC, are connected with consecutive pairs of signs. Finally, a wide variety of substances in the elemental world and attributes of human character are more or less arbitrarily associated with the different signs. These lists of interrelationships provide the rationale for many of the astrologer’s predictions.