Astronomy vs Astrology Facts Science and Vedic concept
Astronomy: (West view) Astronomy is the scientific study of
celestial objects, space, and the universe as a whole. It includes the
observation and analysis of stars, planets, galaxies, and other celestial
phenomena. Astronomy is one of the oldest sciences. Ancient civilizations,
like the Babylonians, Egyptians, and Greeks, made detailed observations of
the skies, which laid the foundation for modern astronomy. (India is never
included at all)
Scientific Basis: Astronomy relies on the scientific method, including
observation, hypothesis testing, and evidence-based conclusions. It uses
physics, mathematics, and chemistry to understand the universe. Four
ivisions do exist.
Observational Astronomy: Involves observing celestial objects using
telescopes and other instruments.
Theoretical Astronomy: Uses mathematical models and simulations to explain
astronomical phenomena.
Planetary Science: Studies planets, moons, and other objects in our solar
system and beyond.
Astrophysics: Focuses on understanding the physical properties and
processes of celestial objects.
Astrology: Astrology is a belief system that suggests a relationship
between the positions and movements of celestial bodies and events on
Earth, including human affairs and natural phenomena. Astrology dates back
thousands of years and was practiced by ancient cultures like the
Babylonians, Egyptians, and Greeks. It was often intertwined with early
astronomy, but over time, the two diverged. Unlike astronomy, astrology is
not based on scientific principles or evidence. It does not employ the
scientific method, and its claims have not been substantiated through
controlled experiments. It has some divisioons also.
Horoscopes: Astrological charts based on the position of stars and planets
at the time of a person's birth, used to predict personality traits and
future events.
Zodiac Signs: The division of the sky into twelve segments, each associated
with a particular sign that is believed to influence human behavior.
Astrological Houses: Different areas of life that are influenced by the
position of planets in the sky.
Science and Evidence:
Astronomy: Supported by vast amounts of observational data and theoretical
models. Discoveries in astronomy have led to technological advancements and
a deeper understanding of the universe.
Astrology: Considered a pseudoscience because it lacks empirical support.
Studies have shown that astrological predictions do not have a basis in
reality and are not reliable indicators of personality or future events.
Astronomy is a rigorous scientific discipline that expands our knowledge of
the universe.
Astrology is a belief system that, while historically significant, does not
align with scientific understanding and is not supported by empirical
evidence.
Astronomy and astrology in vedas specially in Yajur vedam (Krishna):
A Jyotiṣa is one who is versed in Saṁhita, Astronomy and Horoscopy.
1-6. We shall now proceed to give a brief description of (the
qualifications of) a Jyotiṣaka. He must be of noble birth and of agreeable
appearance; meek, truthful and without jealousy; of proportional limbs; of
joints well built and of good growth; have no physical defects; be of fine
hands, feet, nails, eyes, chin, teeth, ears, forehead, eye-brows and head;
of fine physique and of high, sonorous voice.
Generally speaking do not virtues and vices follow the body?
The Virtues:—He must be of cleanly habits, able, noble-minded, eloquent and
of originality and imagination; must possess a knowledge of place and time;
be meek and without nervousness, must be difficult of conquest by his
fellow students; must be able and devoid of vices; must be learned in
matters of expiatory ceremonies, of Hygiene, of Occult Magic and of
ablutions; must be a worshipper of the Devas and an observer of fast and
penance; must be of remarkable genius and capable of solving any
difficulties save in matters of direct divine interference; and finally, he
must be learned in astronomy, natural astrology (Saṃhitā) and horoscopy.
In Astronomy:—He must have studied the works of Pauliśa, Romaka, Vasiṣṭha,
Sūrya and Pitāmaha; he must have a correct, knowledge of a Yuga (43,20,000
Solar years), Varṣa (a solar year), Āyana (6 solar months), Ruthu (2 solar
months), Māsa (a solar month), Pakṣa (15 solar days), Ahorātra (a solar
day), Yama (one-eighth of a solar day), Muhūrtha (one-thirtieth of a solar
day), Nāḍī (one-sixtieth of a solar day or 24 minutes), Vināḍi (one
sixtieth of a Nadi or 24 seconds), Prāṇa (4 seconds) Truṭi (33, 75th of a
second) and parts of a Truṭi and other divisions of time and also of
divisions of space.
He must have a clear knowledge of the causes of Solar, Savana, Sidereal and
Lunar months as well as of intercalary lunations and intercalary days.
He must have a knowledge of the beginning and end of Śaṣṭyābda (a cycle of
60 years) [Ṣaṣṭyabda?], a Yuga (5 years), Varṣa (a year), Māsa (a month),
Thina (a day) and Horā (an hour) and of their lords.[1]
He must know the solar and other divisions of time, their similarity and
dissimilarity and must be capable of propounding the fitness or unfitness
of each for particular purposes: these divisions of time are—of Man, of
Devas, of Jupiter, of Pitṛs, of Star (Sidereal). of the Sun (Solar), of the
Moon (Lunar), of the Earth (Terrestrial) and of Brahmā.
If the methods of calculation given in the five Astronomical works
mentioned above should produce different results he must be able to
calculate correctly the places of the sun and planets by actual observation
(by means of shadow and water level and with the help of astronomical
instruments) of the termination of their āyana (northward and southward
course), of their being due east to the observer after rising and of their
altitude at any time.
He must know the reason for the correction required for the conversion of
the heliocentric and geocentric longitude and vice versa; the causes of the
āyana of the sun and planets and of their slow and rapid movements at
different times.
In solar and lunar eclipses, he must be able to calculate the times of the
commencement and end of the eclipses, the places of first and last contact,
the magnitude and duration of the eclipse; in total eclipses, he must be
able to calculate the time between middle eclipse and the beginning or end
of total phase, (this period being technically known as Vimarda). He must
also know the colour of the eclipsed lunar disc. He must be able to
calculate beforehand the times of the Moon’s conjunction with the planets
as well as of planetary conjunctions.
He must know the length, in yojana (5 miles), of the daily motion of each
planet in its orbit and of the orbit itself, and generally the length, in
yojanas in every ease.
He must know the Earth’s revolution round the sun and its rotation round
its axis; its shape, size and the like; the latitude of a place and its
complement; the nature of the hour circle; the cāra dala kāla [the
difference between six hours and half a day], the times of the rising of
the Zodiacal signs. He must also be able to calculate time from shadow and
shadow from time and to convert longitude into right ascension and right
ascension into longitude.
The predictions of one, who knows astronomy well, who is able to calculate
the exact Lagna with such helps as the shadow, water and astronomical
instruments and who is well-versed in horoscopy will never fail.
And in horoscopy, the Jyotiṣaka must know such divisions of space as rāśi
(a sign of Zodiac or a space of 30°), horā (15° or half a sign), drekkana
(10° or one third of a sign), navam saka (3° 20' or one-ninth of a sign),
dvādaśāṃśaka (2° 30' or one twelfth of a sign), triṃśāṃśaka (one-thirtieth
of a sign), and their strength or weakness considered horoscopically; he
must know the horoscopic strength of the planets with respect to their Dik
(direction), Sthāna (place), Kāla, (time) Ceṭā (motions, conjunctions and
the like).
He must know the temperament of the planets; the parts of the body lorded
over by each; the mineral division of each; the caste, sex and authority of
each and the like; he must be able to state, from the time of conception or
birth of a person, particulars connected with these occasions so as to
insure belief; he must be able to say in what cases a child will die in
infancy, and to calculate the period of one’s existence; he must be able to
divide one’s life into planetary divisions and sub-divisions; he must be
able to use the Aṣṭakavarga tables to a given horoscope. He must know how
the several Raja, Candra, Dvigraha, and Nabhasa yogas affect the fortunes
of men. He must also know how the fortunes of men are affected by the
position and look of planets. He must be able to calculate the cause of
one’s death and discover his future life.
He must be able to discover auspicious periods for marriages and the like.
In Yātrā, he must know the fitness or unfitness of a Tithi (lunar day),
Vāra (week day), Karaṇa, Nakṣatra, Muhūrta, and Lagna (a sign of zodiac)
and Yoga for particular purposes. He must be able to interpret natural
gestures and dreams; he must be able to state when a prince ought to start
for battle to secure success in war; he must be learned in rules relating
to ablutions and sacred fire ceremonies in honour of the planets and
offerings to evil spirits; he must be able to interpret phenomena connected
with such sacred fires and with elephants and horses while mounting the
same.
He must be able to interpret the language and gestures of fighting men and
the like; he must be learned in the Ṣaḍguṇa and Upāya policies; he must be
able to predict the success or failure of an undertaking; he must be able
to interpret omens; he must have a knowledge of favourable halting places
for the king’s army; he must be able to interpret the colour of ceremonial
fires; he must know when to employ the ministers, spies, messengers and
forest men; he must be able to give directions touching the captures of the
enemy’s fortress.
On all the above subjects, works of learned men exist. The predictions of
one to whom the truths of the science appear as if spread before his eyes,
written on his mind and planted in his breast will never fail.
A true Astrologer is also one who has thoroughly mastered the Science of
Saṃhitā.
It treats of the motions of the sun and planets; of their size, color,
rays, brilliancy and shape and changes in the same of their disappearance
and reappearance; of their courses and deviations therefrom; of their
retrograde and retrograde motions; of their conjunction with the stars and
of their places among the stars and the like.
It treats of the effects of agastya cara and saptaṛṣi cara on particular
parts of India, corresponding to particular portions of the ecliptic; of
the stellar divisions of every substance, animal and plant, and of their
increase or decrease according to the motion of the planets among the
stars; of the formation and interpretation of various figures presented by
the planets when meeting together; of planetary conjunctions; of planetary
years; of monsoons indications of the weather; of the moon’s conjunction
with Rohiṇī (5th constellation), Svāti (15th constellation) and the two
Āṣāḍhas (20th and 21st constellations), on particular week days of the
month of Āṣāḍha and of predicting the nature of the coming weather and
crops from the same.
It treats of the prediction of immediate rain from surrounding phenomena;
of judging the nature of the future crops from the growth of plants and
flowers; of the halos round the sun and moon; of lines of clouds crossing
the solar disc at rising and setting; of the winds; of meteoric falls; of
false fires; of earthquakes; of the red sky immediately before sunrise and
after sunset; of the fanciful shapes of clouds; of dust storms; of
thunderbolts; of the price of food grains; of gardening.
It treats Indra Dhwaja, of the rainbow and of architecture; of the
prediction of events from casual words and gestures and from the cawing of
crows; of the formation of zodiacal circles for purposes of horary
astrology.
It treats of the prediction of future events from phenomena connected with
the deer, the dog and the motions of the wind; of the construction of
temples, towers and palaces; of the casting of images and of founding the
same; of the growth of plants and trees; of undercurrents; of certain
annual ceremonies to be performed by princes for success in war.
It also treats of the prediction of events from the flight of the kañjana
(a small black bird—the gracular religiosa) and from the appearance of
various abnormal phenomena, of expiatory ceremonies; of miscellaneous
planetary phenomena; of ghṛta kambala;[17] of the royal sword; of paṭa;[18]
of the features of a house cock, a cow, a sheep, a horse, an elephant, a
man and a woman.
It also treats of the treatment of women; of moles in the body; of injuries
to shoes and clothes; of hairy fans; of walking sticks: of beds and seats;
of lamplight; of tooth brush and the like.
Generally, the determination of the fortunes of men and princes depends on
matters enumerated above and changing every moment. It therefore behoves a
prince to employ astrologers solely upon this work. As it is impossible for
a single astrologer to observe and determine all the phenomena occurring
day and night, the task must be assigned to four competent and well paid
astrologers; one of them is to observe the east and south-east; another the
south and south-west; a third the west and north-west; and the fourth the
north and north-east. The fall of meteors and the like is sudden in its
nature and the determination of one’s fortunes depends on the shape, color,
gloss, size and the like of these falling bodies and upon how they approach
or cross planets and stars.
And Bhagavān Garga says—
7. That prince meets with ruin who does not support a Jyotiṣaka well-versed
in all the Divisions and Subdivisions of Saṃhitā and in Horoscopy and
Astronomy.
*8. Even men who, having conquered their passions and cut asunder all ties
of family, live in woods, desire to question a learned Jyotiṣaka regarding
their future.*
15. Even the Mlecchas and the Yavanas (Greeks) who have well-studied the
science are respected as Ṛṣis. Such being the case, if the Jyotiṣaka should
happen to be a Brāhmin, who will deny him respect? {BRHAT JATAKAM}
Astronomy or Astrology is termed as Jyotiḥśāstra in Sanskrit
literature and is defined as the knowledge or science of light.
i. Derivation of the term
The term jyoti is derived from √dyut or √jyut meaning ‘to shine’. The √dyut
followed by uṇādi suffix-isin makes ‘jyoti’ after the elision of ‘n’ and
the substitution of ‘j’ for the initial ‘d’. √dyut (to light) is used
directly or in the causative sense for the formation of ‘jyoti’.ure, the
term ‘jyoti’ appears in connection with that which shines. In this sense,
‘jyoti’ comes in a widely extensive meaning in the literature. Jyoti (n)
means light, luster or brilliance, heavenly body or luminary, the celestial
world, lightning, light of Brahman, the faculty of seeing. Jyoti (m) means
the sun and fire. The function of jyotiṣ is prakāśa that is to manifest, to
illuminate or to dispel darkness. In the above senses Jyotiḥśāstra
constitutes the study of various light forms in nature and the term jyoti
*** appears in connotation with the above meanings in the literature.
*** As light / lustre (Ṛgveda-saṃhitā 1.48.8, IV.10.2.). As heavenly light
(Ṛgveda-saṃhitā VIII.48.3.). As luminary, as Sun (Ṛgveda-saṃhitā 1.124.1,
IV.13.1.). As dawn (Ṛgveda-saṃhitā 1.113.1, Atharvaveda IV.14.3.). As light
of Brahman (Br.Up. 4.3.2-7.). As fire (Atharvaveda 1.9.2,1.35.3.). As Tejas
(Chāndogya-upaniṣad 6.4.1.). As Agni (Taittirīya-upaniṣad 2.1.3.). As
Jyotiṣ (Muṇḍaka-upaniṣad 2.1.3.). As faculty of seeing (Ṛgveda-saṃhitā
I.117.17.). {KR: UNLIKE WEST, IN THEIiNDIAN SYSTEM BOTH ARE NEEDED
ASTRONOMY AND ASTROLOGY}
SUN: The chief action of Sūrya is his shining for all the world
(Ṛgveda-saṃhitā VII. 63.1), he is the dispeller of darkness due to his
light (Ṛgveda-saṃhitā X. 37.4) and is considered as the support of the
world (Ṛgveda-saṃhitā I 164.14).Sūrya is attributed the quality of vision
in the literature and is described as far seeing (Ṛgveda-saṃhitā VII. 35.8,
Ṛgveda-saṃhitā X. 37.1), with his eye he views the world (Ṛgveda-saṃhitā I
50.2). On account of such a characterization he is a prime light form. He
is the eye of Medhya Aśva (sacrificial horse) (Taittirīya-saṃhitā
VII.5.25.) and of various gods like Agni (Ṛgveda-saṃhitā I. 15.1), Mitra
and Varuṇa (Ṛgveda-saṃhitā I.115.1, X.37.1, VII.61.1). In connection with
human, the eye of man after death goes to Sūrya (Ṛgveda-saṃhitā X.
16.3).Being a prominently perceptible light form, the movement of Sūrya in
the various divisions of the sky is observed in the culture and is made an
instrument to measure the world.
MOON: Moon is addressed as Candra or Canda, the terms which express its
luminous nature and with the term Candramas moon is the luminous measurer.
Often Candra is addressed as Soma and in the Ṛgveda the name shares a
parallel with the personified terrestrial Soma plant and its juice. The
light nature of Soma is expressed in Ṛgveda-saṃhitā IX.86.45. Soma (juice)
is addressed as ‘Śukra’ or ‘Śuci’, bright in its purified form or as ‘indu’
the ‘bright drop’ or ‘drop’ (Ṛgveda-saṃhitā VI. 44.21). Soma thus has a
terrestrial as well as a celestial origin in the literature.Candra receives
light rays from Sūrya is known and is thereby addressed as Sūryaraśmi in
the Saṃhitās. The birth of Soma from Sūrya is recognized and also its
regular death. (Ṛgveda-saṃhitā X.55.5, Taittirīya-brāhmaṇa ii.5.7.3). The
total disappearance of Candra on New Moon (Amāvāsyā) is observed and that
it enters Āditya on this day is mentioned in Aitareya Brāhmaṇa (40.5).
Months were lunar and in Vedic times compared to the Amānta (New Moon),
months beginning or ending with the Paurṇamānta (Full Moon) were preferred
(Tai. on Saṃ. 7.5.6). These phases formed the base for ritual actions
including the performance of Darśapūrṇamāseṣṭi (sacrifices on the New Moon
and Full Moon day).
*The term Graha* broadly and prevalently denotes Planet in Jyotiḥśāstra.
The body of Navagraha or Nine Planets is a conglomeration of Sun and Moon,
the five Planets proper and Rāhu and Ketu The Planetary system is commonly
utilized for Jātaka purpose in present Jyotiḥśāstra and shows a blending of
Indian and foreign elements.
Amongst the initial references to the probable Planets, Bṛhaspati appears
in the most clear sense.[6] The earliest mention of Planets occur in the
Taittirīya Āraṇyaka Śani, Rāhu and Ketu are referred in Maitrāyaṇi Upaniṣad
(VII.6). Baudhāyana Dharmasūtra (ii.5.99) mentions all the nine Planets.[8]
Mahābhārata (ii. 11.37) names them. Characteristics of Planets are
mentioned in Bṛhat Jātaka. II., Arthaśāstra II. 24 connect Planets as
predictive of natural events. The worship of planets is suggested by
Yājñavalkyasmṛti (I. 307-308).
The motion of Planets was scientifically studied. The Vedāṅga
Jyotiṣa records the motion and positions of Sun and Moon only and reference
to the motions of other Planets occur from the period of the Siddhāntas.
Rāhu finds mention in the Atharvaveda (XIX. 9.10) but without an
astronomical meaning is present also in the Chāndogya Upaniṣad (VIII.13)
but not in the sense of a *Planet*. Both Rāhu and even Ketu, who is first
mentioned in the Yājñavalkya, are Indian inclusions to the list of Planets
and were understood as the head and tail respectively of the demon believed
to be causing the eclipses. Bṛhat Saṃhitā includes a chapter (chap.V) on
Rāhucāra (Rāhu’s course). tamāḥ (M) means Rāhu and one of the meanings of
tamas is darkness. The legend explaining Rāhu being cut off from the trunk
yet on account of the Amṛta (nectar) consumed by him continued alive and
became a graha also connects Rāhu with immortality and thereby with light.
If taken as an astronomical point, Rāhu can supposedly be explained as a
cosmic area with a mixture of darkness and light as considered by the
culture.
Also one of the meanings of ‘Graha’, the term applied to Planets in general
in the later period is connected to grasping or eclipsing of Sun and Moon
comes in association with Rāhu from the earliest times. *The term graha
overall means ‘seizing’* or seizer & comes in the sense of powers which
hold the fates of men Weber mentions the term to be of Astrological origin.
Sun is addressed as a Graha in the sense of seizing in the
Śatapatha-brāhmaṇa (IV.6.5.1.).{KR: SO ENGLISH NAME WAS PLANETS AND SUN
MADE A PLANET BY ENGLISH ‘ ; MAKING FUN OF INDIA; BUT TRUTH IS WE SAID IT
ONLY AS GRAHA AND NEVER PLANET. A planet is one of a body in space other
than a comet, meteor or satellite / which revolve around the Sun of the
Earth’s solar system / shining by reflected light from the Sun / any
similar body revolving about a star. Webster’s Dictionary, p.768. In this
sense the Sun and Moon are not planets. Also, Rāhu and Ketu do not fit the
definition. They are the ascending and descending nodes of the orbit of the
Moon (Pañcasiddhāntikā ix.6).} The Bṛhadāraṇyaka Upaniṣad (iii. 2.2-9.)
addresses the organs as the grahas and the corresponding objects as the
Atigrahas and with graha meaning seize , points out the possibility of the
soul fettered by the organs and their activity thus adding a philosophical
meaning to the term. Planet comes from a Greek word meaning ‘wanderer’ History
of Dharmaśāstra V.1 p.570, Also horos (boundary) and other are Greek terms.
History of Dharmaśāstra V.1.p.554, Preface to Bṛhat Saṃhitā p.28, Also
Bṛhat Saṃhitā II. 15, History of Indian Literature, pp. 254-255.
1) Karmavipāka (maturation of karma)
Karma once performed bear fruit. This fruition or maturing of karma is
termed as ‘Karmavipāka’ which dealts with the operative part of the
doctrine of Karma. Karmavipāka explained the consequences of Karma as to
how and when they fructify.
Vipāka] in case of man is in the form of experiencing the results of his
actions after their maturation. The Sañcita Karmas or accumulated Karmas in
due course fructify according to their nature resulting in ‘pleasure’ or
‘pain’ which is experienced by the self. Karma was believed to provide the
stimulus for the causation of happiness as well as unhappiness which were
its virtues. *Karma is termed as* instrumental to the relationship between
puruṣa and Prakṛti. The nature of adṛṣṭa a complex of the previous deeds
became a decisive factor in the future discourse of the individual. Broadly
the determination of jāti (birth), āyuh (the length of life) and bhoga
(pleasure and pain) depended on Karma (in the sense of fruition of past
deeds.). Thereby present life is considered as a fruit of the Karmas of the
past life. (Rāmāyaṇa 2.47.19). Life span is a result of Karmavipāka and
thereby a sum total of the actions of past lives.
2) Rebirth and transmigration
Rebirth and transmigration became the necessary corollaries to the theory
of Karma as an explanation of the effects of Karma. Rebirth is postulated
as the foremost consequence of Karma as a binding force. Action produces
(good or bad) results and thereby rebirth occurs “by way of a necessary
supplement to the result of actions” or “in order to bring the result of
actions to completion”. Yājñavalkya (3.206-209) makes a mention of the
rebirths of ‘mortal sinners’. Caraka believes rebirth as a function of
Karma, mentioning unrighteous actions of past life leading to diseases.
(Caraka Saṃhitā IV.2.44)ts of past-karmas and the shape (body-form) and
mind of an individual accord with his past actions. Rather the body
originates of Karmas as causal to experience them and that the past-karma
of the soul determine the connection of soul with a body at a time as also
create a body fit to experience the consequences of the past-karmas and the
fundamentals to effectuate past Karmas.The consequences of sacrificial and
other prescribed actions performed in present life also subject to rebirth
to receive their fruits. A man who has duly followed his duties (Dharma),
after death and on his ‘return’ experiences the consequence of his actions
Thus the quality of actions determine the quality of rebirth thereby
rebirth occurs in various worlds according to the nature of actions and the
subtle body (Liṅgaśarīra) as a vehicle transmigrates after the death of the
body as a link to a new one for the workings of the unexhausted Karmas is
also a subordinated postulate of the theory.
*Cosmic Actions: The Substratum of Jyotiṣa*
In relation with Jyotiṣa, Karma carries a comprehensive meaning. In
contrast to its later sense as restricted to the acts of human beings, with
the entire form of Jyotiṣa it is related to the overall cosmic activity,
the action and reaction in the happenings of the cosmos, inclusive of
physical and moral things, the living nonliving things and perceptible and
imperceptible objects. Elsewhere in the literature this broader sense of
Karman occurs in the Vaiśeṣika darśana and also seen in the Bhagavadgītā
The correlation comes chiefly in two sorts, firstly it includes the study
and interpretation of the natural cosmic activity and secondly it works to
provide proper times from the cosmic activity for the performance of
voluntary actions of human beings.
*With Karma as natural cosmic actions, Vedāṅga Jyotiṣa in alliance with
Karma deals with the study of the nature and the light objects and the
phenomena dealt with it*. It included the study of divinations, the
voluntary and involuntary natural actions for the interpretation of human
future. Also the learning of the regularity of the cosmic process depicted
by the animated nature gods and the application of the orderly motion of
the luminaries and the heavenly bodies for performance of prescribed human
actions. The sattra (yearly session) was arranged on the course of the Sun.
Most of the later rites were based on the position of the Moon in the
divisions of the sky, the acts in accordance with the characteristics of
the Nakṣatras in which the Moon was situated.
As daiva came to be regarded as good and bad actions of the previous births
of human Vedāṅga Jyotiṣa provided a substratum for the reading of the past
actions. Daiva and its synonyms came to be regarded as divine will, its
course coming from the gods or operated by the agency of the gods with the
common expression as the fruits of (one’s own) actions coming from the
gods. Daivabalapravṛttaptive cosmos served as a base for the ideological
implementation of the culture. Worshipping the rising and the setting Sun
was said to deliver from the sins (Kauṣitaki Upaniṣad 2.7). It also worked
as a live screen for the happenings or myths in the past exhibited in the
form of impressions to present vision. Allied with this the stars visible
in the sky were the lights of the virtuous men in the past
(Taittirīya-saṃhitā 5.4.1.3) due to their chaste deeds were raised to
stars. Also were informative the star clusters in examples like the Orion
myth which showed the desirous Prajapati and the consequence of his
actions. These messages served as a sort of evidence of the results of good
and bad actions and were obviously utilized for the future designing of man.
In connection with Karma through the cosmic activity Vedāṅga Jyotiṣa came
to be considered a Cakṣu (eye) for the vision and an insight for shaping of
future and also provided a look-out for the past actions. Actively pursued
human actions in present retained its importance through out, adverse daiva
could be unwind by self effort was believed, yet there was a dependency on
cosmic activity as amongst the two destinies (vidhāne) ordained for men one
was brought about by the gods and also the fruits of Karma depended upon
daiva and the effects of the past, present and future along with human
efforts.
Sri ymJI: In Astrology the Universe is a cauldron of emotions, of
consciousness transformations, consciousness interactions, ultimately
trickling down to emotional equations. Every phenomenon of the Universe is
an entity of emotions and
consciousness---Galaxies,Stars,Planets,Moons,Quasars,Vacuum,the Dark
Matter, the Dark Energy,atoms,quarks,leptons…all are entities undergoing
consciousness transformations and interactions. As no emotion can be
quantified, the Universe is really non mechanical and non mathematical.
The relationship of a person to the Universe is emotional and not
emotionless mechanical. As a consciousness ripple in the Universe every
person wants to know how he/she will fare in what is called life and
Astrology strives to answer that basic question, and gives the emotional
and not the mechanical answer. In the gigantic flow of consciousness and
emotions, how the ripple or person gets affected and creates his/her tiny
effect, is a problem tremendous in its sweep.
In Astronomy the Universe consists of the unthinking, non-emotional,
mechanical entities, rutting or swirling away with no thought direction but
only because of mechanical compulsions. The Astronomer must first commit
the emotional suicide so that he develops the emotion-less mechanical and
wooden view. He is the Flower of the view of the Universe as a machine.
Today in Quantum Physics there are three realities mocking the mechanical
view.
1) Quantum Entanglement, where if anything happens to a particle, it
will also affect its twin at a speed several times faster than light,
2) The Field behavior of particles, if a screen with a million holes in
front of an electron is placed, the electron will go through all the
million holes at the same time, and not just through one hole,
3) Conscious notice, because of which a part of the Universe in super
position or wave position, changes into
particles,atoms,molecules,matter,molecules,planets,stars,galaxies,Quasars
etc,all because of the basic conscious notice.
4) Now how do you view yourself as Dr Jekyll, governed by emotions only
and viewing the Universe as a cauldron of emotions, or as Mr Hyde,
emotionless, empathy-less machine or as… one who swings from one to the
other, mechanical to be a scientist and emotional in personal relationships?
Please think on your own and just refuse to be dominated by those who sneer
at Astrology. The mechanical view comparatively is less taxing, as one need
not deviate from the mathematical and mechanical approach which gives the
satisfying and recognizable VIBGYOR convenient answers. But converting the
phenomena of planets, stars etc into emotional manifestations, specific to
each individual, where one has to wade through the abstract is very
difficult.
YM
KR: If read all together from an Indian point of view HOW CAN ONE SAY
ASTROLOGY IS EMOTIONAL AND ASTRONOMY IS RIGID? ASTROLOGY IS PURELY BASED
ONLY ON ASTRONOMY AND WITHOUT LEARNING BOTH ONE IS NOT AT ALL A JYOTHISHA.
K RAJARAM IRS 14824
On Wed, 14 Aug 2024 at 10:45, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Astrology-Vs-Astronomy
>
>
>
> In Astrology the Universe is a cauldron of emotions, of consciousness
> transformations, consciousness interactions, ultimately trickling down to
> emotional equations. Every phenomenon of the Universe is an entity of
> emotions and
> consciousness---Galaxies,Stars,Planets,Moons,Quasars,Vacuumn,the Dark
> Matter, the Dark Energy,atoms,quarks,leptons…all are entities undergoing
> consciousness transformations and interactions. As no emotion can be
> quantified, the Universe is really non mechanical and non mathematical.
>
> The relationship of a person to the Universe is emotional and not the
> emotion-less mechanical. As a consciousness ripple in the Universe every
> person wants to know how he/she will fare in what is called life and
> Astrology strives to answer that basic question, and gives the emotional
> and not the mechanical answer. In the gigantic flow of consciousness and
> emotions, how the ripple or person gets affected and creates his/her tiny
> effect, is a problem tremendous in its sweep.
>
> In Astronomy the Universe consists of the unthinking, non-emotional,
> mechanical entities, rutting or swirling away with no thought direction but
> only because of mechanical compulsions. The Astronomer must first commit
> the emotional suicide so that he develops the emotion-less mechanical and
> wooden view. He is the Flower of the view of the Universe as a machine.
>
> Today in Quantum Physics there are three realities mocking at the
> mechanical view.
>
> 1) Quantum Entanglement, where if anything happens to a particle, it
> will also affect its twin at a speed several times faster than light,
>
> 2) The Field behavior of particles, if a screen with a million holes
> in front of an electron is placed, the electron will go through all the
> million holes at the same time, and not just through one hole,
>
> 3) Conscious notice, because of which a part of the Universe in super
> position or wave position, changes into
> particles,atoms,molecules,matter,molecules,planets,stars,galaxies,Quasars
> etc,all because of the basic conscious notice.
>
> 4) Now how do you view yourself as Dr Jekyll, governed by emotions
> only and viewing the Universe as a cauldron of emotions, or as Mr Hyde,
> emotion-less, empathy-less machine or as… one who swings from one to the
> other, mechanical to be a scientist and emotional in personal relationships?
>
> Please think on your own and just refuse to be dominated by those who
> sneer at Astrology. The mechanical view comparatively is less taxing, as
> one need not deviate from the mathematical and mechanical approach which
> gives the satisfying and recognizable VIBGYOR convenient answers. But
> converting the phenomena of planets, stars etc into emotional
> manifestations, specific to each individual, where one has to wade through
> the abstract is very difficult.
>
> YM
>
> Chat GPT
>
> The discussion of **Astrology vs. Astronomy** presents a contrasting view
> between the two fields, focusing on the emotional and consciousness-based
> perspective of astrology and the mechanical, detached perspective of
> astronomy.
>
>
>
> ### Astrology:
>
> - **Emotional Universe**: Astrology views the universe as a cauldron of
> emotions, with every entity—whether stars, planets, or even subatomic
> particles—engaged in consciousness transformations and interactions. The
> universe is thus seen as a dynamic, non-mechanical entity, where emotions
> and consciousness drive cosmic phenomena.
>
> - **Human Connection**: In astrology, the relationship between the
> individual and the universe is deeply emotional. The practice of astrology
> attempts to answer personal questions about life, destiny, and human
> experiences through the lens of these emotional interactions.
>
> - **Non-quantifiable Nature**: Emotions and consciousness, being
> non-quantifiable, suggest that the universe cannot be fully understood
> through mechanical or mathematical means alone. This worldview challenges
> the reductionist approaches of science.
>
>
>
> ### Astronomy:
>
> - **Mechanical Universe**: In contrast, astronomy is grounded in the
> scientific study of celestial bodies as non-emotional, mechanical entities
> governed by physical laws. The universe, in this view, operates like a
> machine, with planets, stars, and galaxies following predictable paths
> dictated by gravity and other forces.
>
> - **Detachment**: The practice of astronomy requires emotional detachment.
> Astronomers focus on understanding the cosmos through observation,
> mathematics, and physics, seeking to describe celestial phenomena without
> invoking consciousness or emotion.
>
>
>
> ### Quantum Physics and Reality:
>
> The essay also brings up quantum physics, which challenges the traditional
> mechanical view of the universe. Some key phenomena include:
>
> 1. **Quantum Entanglement**: Demonstrates non-local connections between
> particles, suggesting that the universe may not be entirely mechanistic.
>
> 2. **Wave-Particle Duality**: Particles can exhibit both wave-like and
> particle-like behavior, blurring the lines between mechanical and abstract
> views of reality.
>
> 3. **Observer Effect**: The act of observation influences the state of a
> system, implying that consciousness plays a fundamental role in shaping the
> universe.
>
>
>
> ### Personal Reflection:
>
> The essay invites readers to consider their own stance: Do they identify
> more with the emotional, consciousness-based view of astrology or the
> detached, mechanical view of astronomy? It also encourages resisting
> societal biases that may dismiss astrology in favor of a purely scientific
> worldview.
>
>
>
> ### Conclusion:
>
> The **Astrology vs. Astronomy** debate reflects a broader tension between
> different ways of understanding the universe—one through the lens of
> emotion and consciousness, the other through mechanical and mathematical
> principles. Each offers unique insights, but integrating both may provide a
> more holistic understanding of our place in the cosmos.
>
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