Astrology is it Vedic ????????????---answer

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Faith is firm belief in something for which there is no proof where as Belief is

conviction of the truth of some statement or the reality of some being or

phenomenon especially when based on examination of evidence.

 

Is truth different for different people ?

 

Regards

 

Rajeev

 

 

monmuk111 <monmuk111 > wrote:

Hello Rajeev:I don't care whether Astrology is Vedic or not. I believe it is

Vedic and that's what matters to me.It is my belief and my faith that matters

NOT the truth. Well, the same goes for belief in God. It is the faith that

there is a God that matters, not the truth. The truth may be that there ISNT'T

an old man with a long-white-beard controlling the lives of people on this

planet. But, if one has faith that there IS a God who influences his life, then

that is what becomes this man's truth.If you BELIEVE that Jesus walked on water

and Krishna held up the Govardhan mountain and Moses got the ten commandments

through a personal dialouge with God, then it becomes your truth. If you're not

a believer and seek to challenge everything and seek the truth, then it is your

choice. And, let me make MY

choice of faith and belief.Mukundvedic astrology, Rajeev

Kumar <satpath1> wrote:> Namaste,> > Astrology is it Vedic ? or we are

using the name Vedas just to brand it as a Vedic science.> > I am of the view

that Astrology is not supported by Vedas . In ManuSmriti it is written that

whoever disobeys/disregard Vedas is an athiest. So those books which are not in

accordance with Vedas are anti Vedic.> > I am sure that all people on this

forum are not blind and it is for them only I am raising this question. > > I

have following point to support my views> > Vedas , Gita talk at length about

the philosophy of KARMA(Action) and says that you have right to do the action

only and result is in my(God) hand. But here the Astrologers have taken the

work of God in their hand, is it not

against Vedas and Gita ????> > In Vedas and other authoritative scriptures of

ancient Vedic Rishis no where it is written that sun moon planets etc do the

acts that astrologers generally talk about.> > Offcourse Vedas and other vedic

scriptures support all the true sciences like Astronomy but not even a single

word we have found on Astrology. If you came across any then please give the

reference.> > Moreover by applying tests of truth the truthfulness of

Astrology is not proved. The tests of truth are as follows. I am making a copy

and paste from the following site about the ' Tests of truth '>

http://www.vjsingh.com/chapterthree.html#8> > > > THE FIVE TESTS OF TRUTH >

> The truth of every thing that is learnt or taught should be carefully

examined by the following five

tests:-> > The Veda and nature of God - All that conforms to the teachings of

the Vedas, nature, attributes and characteristics of God is right, the reverse

is wrong. > Laws of Nature - All that tallies with laws of nature is true,

the reverse untrue; e.g., the statement that a child is born without the sexual

union of its parents, being opposed to the laws of nature can never be true. >

The practice and teachings of A'ptaas, -i.e., pious, truthful, unprejudiced,

honest, and learned men. All that is unopposed to their practice and teachings

is acceptable and the reverse is unacceptable. > The purity and conviction

of one's own soul. - What is good for you is good for the world. What is

painful to you is painful to others. This ought to be the guiding principle of

one's conduct towards others. > Eight kinds of evidence>

> > Direct Cognizance. > Inference. > Analogy. >

Testimony. > History. > Deduction. > Possibility. >

Non-existence or Negation.> > > Direct Cognizance (Praatyaksha) is that kind

of knowledge, which is the result of direct contact of the five senses with

their objects,* of the mind (faculty or organ of attention) with the senses,

and of the soul with mind. NYAAYA Shaastraa 1: i, 4. > But this knowledge

must not be that of the relation of words with the things signified, as of the

word "water" with the fluid called "water", For example, you

ask your servant to bring you some water. He brings water, puts it before you,

and says : 'Here is water, Sir.' Now, what you and your servant see is not the

word "water" but the object signified by it. So ou have the direct knowledge of

the object called water. But the knowledge> > > > This knowledge

must not be of temporary or transient character, i.e., not the product of

observation under unfavourable circumstances; for example, a person saw

something at night and took it for a man , but when it was daylight he found

out his mistake and knew that it was not a man, but a pillar. Now, his first

impression of the thing was of a temporary or transient nature, which gave

place to permanent knowledge later on, when the true nature of the thing was

revealed in the light. > It should be

free from all elements of doubt, and be certain in character. For example, you

see a river from a distance and say: "Is it water there or white clothes spread

out to dry?" Or take another example, you see a man from a distance and say: Is

it Deva Datta standing there or Yajna Datta?" Now, as long as you are in doubt

and consequently not sure about a thing you observe, your knowledge cannot be

called Pratyaksha (Direct Cognizance). To be that the element of doubt must be

absolutely eliminated from it. > Briefly therefore, that knowledge alone is

said to be Direct Cognizance, which is not the outcome of the relation of name

with the object signified by it, nor gained under circumstances unfavourable

for observation or experiment (Hence transient in character) nor into which any

element of doubt enters> > > > Anumaana - inference - Literally it means that

which follows direct cognizance. Two things have

been observed to exist together at some time and place, when on some other

occasion, one of the woe is observed, the other, i.e., the unknown can be

inferred.* For instance, you see a child and you at once infer that he must

have had parents. Again, seeing the smoke issuing from behind a hill you infer

the existence of fire. You infer the previous incarnation of the soul form

observing unequal joy and sorrow in this world at the present moment. >

Inference is of three kinds:-> > Purvavat - is one , in which you reason

from cause to effect, e.g., the inference of coming rain form the sight of

clouds; or, again, you see a wedding and naturally infer that some day the

wedded couple will have children. Or, again, you see students engaged in the

pursuit of knowledge and you infer that some day they will become men of

learning.> > > Sheshavat - inference is one, in which you reason

from effects to causes. Examples:- You see a flood in the river, and infer that

it must have rained on the mountain from which the river issues. Again, you see

a child and at once infer that the child must have had a father. Again, you see

this world and infer the existence of the Spiritual cause - the Creator, as

well as of a Material cause - the elementary matter. Or, again, take another

example. When you se a man in pleasure and pain, you at once infer that he must

have done a virtuous or sinful deed before, since you have noticed that the

consequence of a sinful act is pain, and that of a virtuous deed, pleasure. > >

> Aaamaanyatodrishata - is that kind of inference, in which there is no relation

of cause and effect between the known datum and the thing to be inferred, but

there is some kind of similarity between the two. For example, you know that no

one can get another place without moving from the

first, and hence, if you find a person at a certain place, you can easily infer

that he must have come to the latter place by moving from the first.> > >

Upamaana - Analogy - is the knowledge of a thing from its likeness to another.

The thing which is required to be known is called Saadhya, and tha which

becomes the means of this knowledge from some kind of likeness between the two

is called Saadhana > Examples: - a man says to his servant : "Go and fetch

Vishnu Mittra." The latter answers that he does not know him, as he has never

seen him before. Thereupon the master says :- You know Deva Datta, don't you?"

Upon the servant's answering in the affirmative, his master continues: "Well,

Vishnu Mittra is just like Deva Datta." So the servant went out to find Vishnu

Mittra. As he was passing through a street, he saw a man very much like Deva

Datta, and thought that, thta man must be Vishnu Mittra, and

forthwith brought him to his master. > Or, take another example. You want to

know what a Yak is. Well, some one tells you, it is just like an ox. Next time

you go to a jungle and happen to see an animal very much like an ox, you at

once know that it is the Yak you asked your friend about. Now this kind of

knowledge, i.e., knowledge of Vishnu Mittra from his likeness to Deva Datta and

of a Yak from its likeness to an ox is calledUpamaana or knowledge by analogy.

The words Vishnu Mittra and Yak are called Saadhya, whilst Deva Datta and ox

are called Saadhana, in the above two instances. > > > > > Shabda - Testimony

(literally, word) - "The word of an A'pt (altruistic teacher) is called

Shabda." NYAAYA Shaastra 1:,i, 7. > An A'pt is a person who is a thorough

scholar, we versed in all the sciences and philosophies, physical and

spiritual, is virtuous, truthful, active, free from passions

and desires, imbued with love for others, and who is an altruistic teacher of

humanity solely actuated with the desire of benefiting the world by his

knowledge, experience and convictions. God being the truest and greatest of all

A'ptas, HIs word the Veda is also included in shabda (Testimony). > > > Itihaas

- History - is that which tells us that such and such a person was so and so,

he did such and such a thing. In other words, Itihaas is the history of a

country or the biography of a person. NYAAYA Shaastra 2: 2,1.[The experience of

the past recorded in history can be applied to solve many a difficult question

of the day. - Tr. > > > Arthaapatti - Conclusion or deduction. - It is a

conclusion which naturally follows from the statement of a fact; for instance,

one says to another: "Rain falls from clouds" or " and effect flows from a

cause." The natural conclusion that can be drawn from the

above statement is: "There can be no rain when there are no clouds," or "no

effects follow when a cause does not exist." > > > Sambhava - possibility. -

When you hear a thing, the first thing that enters your mind is whether such

and such a thing is possible. Anything that runs counter to the laws of nature

is not possible, and hence it can never be true; for example, if you are told

that a child was born without parents, such and such a person raised the dead

to life again, or made stones float on the sea, lifted mountains, broke the

moon into pieces, was God incarnate, or saw horns on the head of a man, or

solemnized the marriage of a couple born of sterile mother. You could at once

know that it could not have possibly happened, being opposed to the laws of

Nature. That alone is possible which is in conformity with the laws of nature.

> > > Abhaava - Absence or Negation.- You infer the

existence of a thing in some other place from its absence from the place where

you were told you find it; for instance, a gentleman said to his man: "Go and

bring the elephant from the elephant-house." He went there but found that the

elephant was not there. He naturally conclude that he must be somewhere near

about. So he went out and looked about for the elephant and found him not very

far from its proper place and brought him to his master. > > These eight kinds

of evidence have been briefly described. Their number can be reduced to four fi

History be included under Testimony, and Deduction, Possibility, and Negation

under Inference.* > It is only by means of these five criteria that a man can

ascertain what is right or wrong and not otherwise> > If you test Astrology

against these tests it proves to be a fraud.> > > Regards> > Rajeev>

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