Astronomy and Astrology
P. V. Vartak
Astrology is based on Astronomy. Astronomy is a science of stars and planets. The stars are the flames i.e. Jyoti in the sky. Therefore this science is named as Jyotish in the Vedas. During the Vedic age Jyotish was not used to foretell any personal future. However the seers foretold, by looking to the sky, when rainy-season would arrive. Future-telling Astrology was developed much later, almost after Christ-era. Future-telling by looking horoscope is not mentioned in the scriptures up to the Mahabharata and Puranas.
The Hindus calculate their ceremonies at least two years before the festival day. This tradition of the Hindus is seen from the remote past. The astronomical data is seen recorded in the world’s most ancient literature the Vedas, which belong to the Hindus from India. So we can say that the Vedic people are the fathers of astronomy.
If we study the Vedas we find a graph of development of astronomy. First the Vedic sages were attracted towards the sky, because the sky had no support at all, but was loaded with innumerable stars.
The Vedic people found out that the Moon travels on a specific path of the stars. They observed that the stars do not move, therefore they coined a name Naksatra, which means the one, which does not move! ‘Na Ksarati Iti Naksatra’ is the definition given by sage Vyasa in his Mahâbhârata at sânti Parva 290/36. The name ‘Naksatra’ stores a specific meaning and hence it is scientific; but the modern scientific name ‘star’ has no meaning; it is unscientific.
After confirming the path of the Moon among the stars, the sages observed that the Moon comes near a particular star in a particular time, say a day. They named those stars and based their unit of time and called the day by the Naksatra near which the Moon resided. They named all the twenty-eight Naksatras on the path of the Moon.
Mâsa, the Lunar month
While observing the movements of the Moon they noticed that the Moon goes on increasing in size till it becomes full in about 15 days. Then it begins decreasing in size till it vanishes in about the next 15 days. They observed minutely this waxing and waning of the Moon and revealed that the moon increases or decreases, in one day, by one unit called as the ‘Kalâ’. The sages found out the reason of the disappearance of the Moon. On realizing that the Moon disappears when it comes near the Sun, they named the day when the Moon is not seen in the sky at night as ‘Amâvâsyâ’. This name is very scientific. It has two components, Amâ and Vâsya. Amâ means together. Vâsya means residing. When the Sun and the Moon reside together the day is called as Amâvâsyâ.
In the modern science in this science-age all the scientists call that day as the New-Moon-Day. It is quite ridiculous because the Moon never becomes new. The same old Moon is seen again. Thus it appears that the Vedic sages were more scientific than the modern scientists.
Actually, a day was called as ‘Wâra’. Its definition was ‘Udayât Udayam Wârah’. A period from one sunrise to the next sunrise is ‘Wâra’. Thus Wâra depended on the Sun, while Tithi depended on the Moon.
The sages noticed that at a regular interval the full moon appears and disappears. Therefore they fixed a period from one Amâvâsyâ to the next Amâvâsyâ as one Mâsa. As the period belonged to the Moon they named that period as Mâsa; because Mâsa means the moon.
In modern scientific calendar a name ‘month’ is used. The word ‘Month’ is derived from ‘moon’, but it is not at all related to the moon. Hence the name is unscientific, though used by modern science.
Seers divided the Mâsa into two halves namely Paksa. The name is poetic and scientific. Paksa means a wing of a bird. A bird flies with its two wings, the Time flies with the two wings of a month. Therefore the name Paksa! There are two Paksas. In the first Paksa after Amâvâsyâ, the Moon-disc and moon-light goes on increasing day by day; hence it is named as Sukla or Suddha. The second half is called as KRsNa or Vadya Paksa, because the moon-light goes on decreasing and dark portion of the moon’s disc goes on increasing and darkness goes on increasing. Each increasing ‘Kalâ’ represents one Tithi – sukla or KRsNa.
Later on the sages began naming the Mâsas relying on the Naksatra near which the full moon resided. If the full moon is near Chitrâ Naksatra the month is called as Chaitra. A Naksatra, which is seen just after the sunset at the eastern horizon and which appears in the sky whole night, is selected to name that month. The word ‘Mâsa’ is used in Úgveda at 10-68-10, in the sense of the Moon. The names of the Mâsas, twelve in number, suggest that the Vedic sages knew the Râsis i.e. the signs of zodiac. For naming of the lunar months, the sages have selected one Naksatra from each of the twelve Râsis.
While the sages were observing and studying the Moon and the Naksatras, they noticed some luminaries, which were seen moving. Thus they discovered the five planets. It was the height of their keen observation. To distinguish the planets from the stars requires minute observation and precise studies for years together, rather centuries together. This very fact shows that the knowledge and observations must have been transmitted through many generations. Thus the Vedic sages had made distinction between the planets and the stars.
Ritu, the seasons.
They counted days according to Tithi and Naksatra and used the lunar months; but then they observed that a certain type of weather appears at a certain interval and there is a cycle in this change in the climate. They observed that the Moon is not responsible for the change in the weather. They further noticed that the climatic variations depended on the position of the rising Sun on the eastern horizon. When the rising Sun goes towards south there is cold and when it goes towards the north there is heat. They noticed that there is a regular swing of the rising Sun on the eastern horizon from the north to the south and back. They called this journey of the Sun as ‘Ayana’. They named the southward-journey of the Sun as ‘PitRyâNa’ (10-88-15) and northward journey as ‘Devayâna’ (10-18-1). The seers noticed that rains began with the PitRyâNa. (Úgveda 6-32-5).
Úgveda 1-95-3 states that “Agni or the Sun is the controller of the seasons and it lightens first the East and then the other directions”. In this statement two facts are clearly presented; the first is that the seasons, Útus are controlled by the Sun. This is a fact well accepted by the modern science. The second fact is that the east is presented by the Sun first. It is quite clear that the Sun rises at the east and shows that direction clearly to begin with and gradually it shows other directions by its light.
Accordingly they recognized the directions depending on the Sun. The place, from which the sun rises, is called as Poorva. When we stand facing the rising Sun, the direction on right hand side, is called as the ‘DaksiNa’. DaksiNa means the right hand. Paschima means the back, so the direction at the back of a person, who stands facing the rising Sun, is called as Paschima. After labeling Poorva (the east), Paschima (the west) and DaksiNa (the south), the remaining is called as ‘Uttara’, which means the remaining. This establishment of directions is very scientific and is universal. Even if you go on any other planet, you can fix the directions following this scheme of the Úgveda. Magnetic needle used by the modern scientists to fix first the north, on this Earth, may not be useful on other planets. Even on this very Earth, if we take the magnetic needle to the North Pole, it will not show any direction, but will rotate, round and round, all the while. Thus Úgvedic method of fixing directions is more scientific. If you go on any other planet like the Moon, the Mars, up to Pluto you will find the rising sun, and directions.
Atharva veda (3/26/1 to 6) describes six directions - four fixed by the rising Sun, fifth fixed by polar star and sixth is above head.
After confirming the two Ayanas, the sages further studied and found the seasons called as Útu. Vasanta, Greesma and Sarad are the three Útus mentioned in the Úgveda at 10-90-6. Hemanta is mentioned at 10-68-10. Five Útus and twelve Mâsas are mentioned at 10-90-15.
Taittiriya Samhitâ of the Black Yajurveda at 4-4-11 gives all the six Ritus, which are further bifurcated into two months each. Thus there are two months Madhu and Mâdhava constituting Vasanta Útu. Sukra and Suchi composed Greesma Ritu. Varsâ Útu consisted of Nabha and Nabhasya. Varsâ Útu means the rainy season, when the sky is seen covered by the clouds; hence these names Nabha and Nabhasya appear perfect. Isa and Urja constituted Sarad Útu. Saha and Sahasya were the two months of Hemanta Útu. sisira Útu was composed of the two months Tapa and Tapasya.
These months are the seasonal Months, and the seasons depend on the Sun. These should not be mistaken as the lunar months, saying Madhu means Chaitra; but this mistake is done, often, by many scholars. Usually all the scholars hold that Madhu Mâsa means the Chaitra Mâsa because SâyaNâchârya has said so in his commentary on the Taittiriya Samhitâ. SâyaNâchârya was not wrong because at his time Madhu Mâsa coincided with the Chaitra Mâsa. That was the condition from 500 AD to 1500 AD, but now it has changed. This change occurred because of the Precession of Equinoxes.
Here I want to stress the point that Madhu-Mâdhava etc are the seasonal months and not lunar months. The seasonal months are the solar months and it is made clear by, the VisNu PurâNa 2-8-70 saying, “Dwau Mâsau Arkajau Útu”, meaning that the two solar months form one Útu. ‘Arka’ means the Sun, and ‘Ja’ means origin. ‘Arkaja’ means originated from the Sun. ‘Arkajau’ means two Mâsas.
Modern scholars, who prepare Astronomical ephemeris and almanacs, are totally wrong in holding two Lunar months as one Útu. They state that Chaitra and Waisakha make Vasant Rtu. It is not correct at present age. Chaitra and Waisakha lunar months, now, concur with April and May which are obviously hot months. They publish Jyestha and Asâdha as the two months of Greesma, the hot season or summer. However, actually there are rains all over India during these two lunar months, because they cover the modern seasonal months, June-July-August, which always give rains, in India. Such mistakes are not tolerable, but in spite of me telling the facts, those supposed to be experts, neglect me and continue to print the same mistakes again and again, each year, for many years. I am telling this fact since 1978, but nobody bothered to see the facts for 32 years.
Varsa - the Year
The regular cyclic changes in the climate were closely observed and the period from one rainy season to the next rainy season was taken as one Varsa i.e. a year. A root ‘Vars’ means to shower. Varsâ is the Útu of rain showers, and a period from one Varsâ Útu to the next Varsâ Útu is called as ‘Varsa’, the year. They closely observed the climate changes during a year, and divided the year into six seasons or Útus, namely Varsâ, Sarad, Hemanta, Sisira, Vasanta and Greesma. At times Hemanta and Sisira were fused together and only five Útus were counted because both the Hemanta and sisira are of cold climate. Aitareya BrâhmaNa 1-1 and 2-7-10 mentions it. Varsâ and Sarad may also be fused together because both shower rains.
Úgveda sages began their new year with the rainy season as is seen in 2-24-5; 7-103-1, 7, 8, 9. The year, which began with the Varsâ Útu, was called as ‘Varsa’, while the year beginning with the Vasanta was called as ‘Samvatsara’. The latter practice was introduced by the Black original Yajurved.
Depending upon the course of the rising sun they composed the groups of Útus. When the sun went from extreme left (i.e. North) towards right (or South) they called that period as PitRyâNa (Rig 10-88/15) or DaksiNâyana. This occupies a period from 22nd June to 22nd December, according to modern scientific calendar. Northward journey of the rising sun was named as Devayâna (Rig 10-18-1) or UttarâyaNa. It occupies a period from 23rd December to 21st June. These two Ayanas composed their year. Varsâ, sarad and Hemanta compose the Daksinâyana, while sisira, Vasanta and Greesma composed the UttarâyaNa. (Yajus Pâtha 5, Susruta Samhitâ 6-7, Úg 6,32.5. Vâlmiki RâmâyaNa Ayodhyâ 63-15).
The Útus depended on the Sun’s Ayana. Varsâ Útu began with the beginning of the PitRyâNa. Sisira Útu began with Devayâna. Hemanta ended with PitRyâNa. Greesma ended with Devayâna. When the Sun was near the middle of the east, it was either Vasanta or Sarad Útu depending on the Ayana - Deva and PitR, respectively.
With Tithi, Naksatra, Mâsa, Útu and Ayana their Panchânga was complete. Panchânga means five (Pancha) parts (Anga) of Kâla, the time. This is actually an eternal calendar. Now a day, we depend on the calendars hanging on the walls. If we are unable to see a calendar we cannot fix a day, date or month. If we go out of our home for a few days we forget the day, date and month easily. Suppose we are going on a ship and it wrecks throwing us in the sea, we may land on some isolated island not inhabited by human beings. In such circumstances we will forget the day, date and month of the modern calendar and will never tell it any time in future. But if we know the ancient Vedic style of Panchânga we can fix the Tithi, Naksatra, and Mâsa by looking at the Moon at night; and we can fix the Útu and Ayana by looking at the rising Sun’s position, on the eastern horizon. We can carry all the transactions on the basis of that Panchânga. As far as the earth and the sky exist, this Panchânga will exist. Thus the Vedic calendar is eternal. It is useful till the end of the earth, and can be used on any planet floating around the Sun.
One more advantage of this Panchânga is that by knowing a Tithi we can understand the time of high tide of the sea; but by knowing the date of a modern calendar we can never fix the time of high tide. Let me give here the method of calculating the time of high tide. Take three-fourth of the Tithi and add to it minutes, equal to three times of the Tithi. For example, PourNimâ means 15th Tithi. Its three-fourth comes to 11 hours and 15 minutes. Three times the Tithi is 45 minutes. Adding these two we get 12 o’clock as the time for high tide, at noon as well as midnight. Thus the Tithis of the Indian Lunar months are very useful for fishermen and people residing by seashore.
Râsi or the signs of zodiac were established by the Vedic people. Râsis were twelve in number. They had divided the year into 12 months and so each month they observed the sky and constellations. Naksatras were 27 or 28; they had to be gathered in twelve groups called as Râsi. Râsi means a heap of stars. Dyun means a section of sky. Twelve Rashis and Dyuns are mentioned in the Rigveda; even then scholars like Tilak said Rashis were unknown to India; Greeks brought them here. It was sad. I have shown Rashis and fixed the dates of the Rics from the description. Shyena is the Rigvedic name used for Meena Rashi. Ibha means Vrushchik Rashi.
Vedic seers had elaborately developed lunar as well as solar months and had developed ingenious way to correlate both the systems by taking Adhi Masa (after 33 Masas) and Kshaya Masa (after 19 or 141 years). The Vedic seers understood three motions of the Sun : first motion was sunrise- sunset, second motion was a swing on eastern horizon of the rising sun - Ayana. Third motion was the Precession of equinoxes. Vedic people have noted the Naksatras where the sun was at the beginning of Uttarayana or Dakshinayana. Famous astronomer Gamow was surprised to see that in very ancient time Vedic seers could note the precession. But our Indian scientists don’t appreciate it.
Vedic seers had seen the Sun-spots and called them ‘Yoni’. Seer Atri had discovered how sun eclipse takes place. He named the phenomenon as ‘Swarbhanu’. Swarbhanu means a shadow in the sky. Swa means sky. Bha means light. Anu means which follows. Shadow always follows light. That shadow is the cause of solar eclipse and lunar eclipse. Atri states that eclipses are seen on all planets (Bhuwanani). According to Rigveda (3/55) Asura means phenomenon. Hence Swarbhanu was Asura.
Vedas named some stars and all planets scientifically. Jyeshtha is a star; it is called as ‘Antares’ in modern astronomy. Antares means a rival of Mars. The star looks red like Mars and is of the same size as Mars. It shows that the name is given as seen with unaided eyes. But the Vedic name Jyeshtha shows that the star is Jyeshtha, which means bigger and older. After 1950 when Nuclear physics developed, modern science confirmed that it is really a Red Giant and has reached stellar senility. This fact shows that Vedic names were purely scientific and the seers had knowledge of nuclear physics.
Planet Jupiter is named as Guru or Bruhaspati, which means the biggest. In fact Jupiter is the biggest. But it looks smaller than Venus (Shukra). Even then the apparently biggest planet Shukra is not called as the biggest, but is called as the brightest - Shukra. Saturn means Shani because it moves slowly. Thus the Vedic planet-names are scientific. Modern names are not so.
Some stars other than those on the path of the Moon are also named scientifically. The star Crux was named as ‘Trisanku’ Trisanku means three sankus. sanku is a number - Laksa (105), Koti (107) Abja (109) Kharva (1010), Nikharva (1011), Mahâpadma (1012), sanku (1013), Jaladhi (1014), Antya (1015), Madhya (1016) and Parârdha (1017) are the Vedic numbers. Why did the sages discover such huge numbers? Parârdha means 18 zeroes on 1. Such great numbers must have been discovered for astronomical calculations. For easy calculations, they developed bigger units. That is the reason why Divya Varsas are told. Divya means ‘of Diva’; it means astronomical. One human year multiplied with 360 becomes a Divya Varsa. Thus one Divya Varsa means 360 human years of 365.25 days. These are astronomical measures.
sanku means 1013 . Three sankus means 1013 x 3. Three sanku Mahâyojanas comes to 204 light years. (One Mahâyojana means 40 miles). One sanku miles means 1.7 light years. One light year means a distance covered by light in one year at the velocity of 186000 miles per second. Thus Tri sanku Mahâyojanas or 204 light years is a distance between the Earth and that star Trisanku. The modern astronomy gives information that Crux i.e. Trisanku star is at a distance of 205 light years. Difference between 204 and 205 is negligible. So we have to accept that the ancient Indian sages knew the distance between the earth and that star very well.
Agasti means the star Canopus. It is the brightest star in the southern sky. The star is named after the sage Agasti. A legend tells that Agasti sat near the sea and drank the sea. The story indicates that Agasti is on the seashore. Sea means Jaladhi, the number ‘Jaladhi’ means 1014. 1014 Mahâyojanas means 680 light years. Astronomy books state that Canopus is 650 light years distant from the earth. There is negligible difference between 650 and 680. So we have to accept that the sages, who named these stars, knew the distances very well.
As a tradition solar eclipse was studied from the Vedas till the Mahabharata so that seer Vyasa describes the solar eclipse that occurred at the first day of the Mahabharata war, on Sunday, the 16th October 5561 BC. Vyasa states that the Sun got divided in two parts and instead of throwing light-rays, began throwing out great flames repeatedly. (Bhishma 17/3). Scholars misunderstood this statement and blamed Vyas saying how can the Sun be split in two parts? Scholars assumed division as cutting an apple in two parts. But the Sun at total eclipse does show two parts : a dark disc in the middle and bright corona around it. Modern astronomy has photographed such two parts and also the great flames projecting out from solar surface at eclipse, in 20th century.
Vyâsa has narrated an important astral fact, which happened in the remote past. He tells that the Naksatra Abhijit slipped down in the sky. Vyâsa tells the fact in enigmatic language, but I have deciphered it. Vyâsa has told that “KRttikâ contested with Abhijit and went to the summer solstice, when Abhijit slipped downwards. The time is very remote in the past. At that time Brahmâ started counting time, keeping Dhanisthâ as the first in the Naksatra list. Still earlier in the past, RohiNi was the first in the Naksatra-list.” This story reveals the fact that when KRttikâ went to the summer solstice the Naksatra Abhijit started falling. It shows that the star began the fall around 22000 BC.
No scholar could solve the riddle of this story, and they ridiculed Vyâsa, saying how a star can fall down on the Earth. The scholars missed the important point that Vyâsa has not told that the star fell down on the earth. Vyâsa states that the star slipped (Chuta) from Gagana. Scholars held Gagana as the sky. It is wrong. The English word ‘Sky’ is not defined. But ‘Gagana’ has a specific meaning. In SanskRta language a syllable is duplicated to show continuous action. [eg Chachâla, Bibhishana, Babhâja, etc.] ‘Gam’ is the root in ‘Gagana’. ‘Gam’ means to go, to move. A thing, which moves continuously, is Gagana. The stars in the sky are moving continuously. Therefore the moving part of the sky, containing stars, is ‘Gagana’. Abhijit slipped from this moving part Gagana, and came out to become stationary, like the Polar Star.
The story proves that in so ancient a time at 24960 years BC, the sky, rather Gagana, was minutely observed; otherwise a fall of one star could not have been noticed. Few thousand years before the incident, they must have been watching the stars.
The story is not a fantasy because out of innumerable stars only one is told to have slipped and that is Abhijit, which is called in the modern science as star Vega. All the important books on astronomy like Encyclopedia Astronomica by La Rousseau, Popular Astronomy by Patrick Moore, Newcomb’s Popular Astronomy etc. state that Star Vega did fell down to become the Polar star around 13000 BC. The modern astronomy does not tell when the fall started, but the Mahâbhârata tells that the fall began around 22000 B.C.
Referring to Saptarshis Vyâsa says Arundhati was behind Vasistha but then went ahead. Many scholars say that such a change in the position is impossible. But it is possible according to the modern astronomy. Arundhati is far distant than those seven stars and so it is quite possible that it might have changed the position in relation to Vasistha, before 5561 BC. I have stated this in my Marathi book named ‘Swayambhu’ in 1971. But now during 2011, one scholar Mr. Neelesh Oak has worked on this topic and found (using voyager software) that Arundhati had really gone ahead of Vasistha, during a period 4500 BC to 10000 BC. It proved keen observation of ancient seers. Mr. Oak has proved that the date of the Mahabharata war, 16th October 5561 BC that I show, is accurate showing all planets as told by Vyasa.
All these facts prove that stars were studied in India from at least 24000 BC. However no Indian scientist or astrologer knew this fact.
Vyâsa has described three more planets beyond the Saturn in his Mahâbhârata under the names of sveta, syâma and Tivra at Bhisma 3/11, 15, 26. Their positions in the Naksatras are also given. Seven planets excluding the Sun, Moon, Râhu and Ketu are mentioned at three places viz. Bhisma 17/2, DroNa 137/22 and KarNa 37/4 or 26/34 (B.O.R.I.). Those seven planets were seen; hence they do not include Râhu and Ketu, which were called as Tamograha, which means invisible. They were seen moving away from the Sun; hence the Sun is not included in the seven planets. It was Amâvâsyâ and hence the Moon was at the Sun, from which the seven planets were seen moving away. Therefore the seven planets do not include the Moon, too. It proves that the seven planets are Mercury, Venus, Mars, Jupiter, Saturn, Uranus and Neptune. Vyas states twice that sveta graha was at Chitra, calculations proved it to be Uranus. Sveta means greenish white (like sveta Durwa which are important in Ganesh-pooja). Vyasa states that syâma was at Jyeshtha sayan or at Purwa Bhadrapada Nirayan. Calculations proved it to be Neptune. Syâma means blue and Neptune is blue colored. My calculations are confirmed by Voyager software. Since 1980 I repeatedly tell that Uranus, Neptune and Pluto were discovered by Vyasa during 5561 BC; but no astrologer uses these Indian names sveta, syâma and Tivra. I request all of you to use these names henceforth.
From my statement you may question whether Sayan and Nirayan methods were present then? I affirm that Vyasa used these two methods to pinpoint the positions of planets. Vyas gave two positions of each planet which are 8 Nakshatras apart. It shows two systems having zero-points 8 Nakshatras apart.
Vyasa has not considered Teevra i.e. Pluto in these seven planets which went away from the Sun; because at that time Teevra (Pluto) was at Krittika, much away from the Sun and the Moon.
If we know Tithi, Nakshatra, Lunar Masa, Rutu and Ayana of any incident we can calculate its date even million years past. To calculate it we must know the rate of Precession of equinoxes. It is not possible for the so-called scientific calendar. Using this tool I could calculate dates of 60 incidents of the Mahabharata, 50 incidents of the Ramayana, 17 Rics of the Rigveda, and some other events in history. The Mahabharata war began on Sunday, the 16th October 5561 B.C. Rama-Rawana war began on 3rd November 7292 BC. Hanuman entered Lanka on 1st September 7292 BC. Rawana was killed on 15th November 7292 BC, on Phalguna Amavasya. Rama married Seeta on 7th April 7307 BC; both went to forest on Thursday, the 29th November 7306 BC. They lived in palace for 20 months only. Such details can be calculated if we get proper data as per Vedic time measuring device.
On the same line I could prepare real horoscope of Lord Krishna, which explains his life eruditely. This is a seminar of Astrologers, so I give the horoscope of Krishna. Birth-date is 23-24 May 5626 B.C. Ascendant was Vrushabha with Moon, 2nd house contained Saturn & Shukra; 3rd house Jupiter & Rahu, 4th house Sun, 7th house had Vrushchik Rashi, 11th house contains Mars. Because this is accurate horoscope see how minute incidents could be explained. The 2nd house representing mouth possesses Venus and Saturn. Venus gave him art in mouth, which depended on blowing air - the Murali, flute- because of Shani, the master of Wayu, wind. Usually he spoke mildly due to Venus, speech was shrewd due to Shani; but he spoke very harsh at times because of Mars. Mars is the master of Vrushchika Rashi present in the 7th house of life partner. Hence at every marriage he had to fight. In each marriage he got success and wealth, because Mars is in the 11th house of benefits. 8th house of death has Sagittarius whose lord is Jupiter; hence death is covered with mystery. It is the effect of Jupiter, master of 8th house, situated at the 8th house from the 8th. Shani looks at the 8th house and gave long life, Krishna died at 101 years of age (Vishnu Puran 5/37/18, 20). Shani is seen by Mars, so cause of death was a wound by an arrow. Arrow was shot by a low-caste man because Jupiter, the master of death-house is with Rahu. Mars is at 11th house which represents leg, so his leg was injured causing death.
I think I have shown you a short trailer of picture titled ‘Astronomy and Astrology’. I hope you are convinced about the science advanced by the Vedic seers and you will surely like to see the whole picture that I have produced and published under the title ‘Veda – The Root of Science’.