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A BRIEF INTRODUCTION TO VEDIC ASTROLOGY G.K. Goel Director of Astrology Astro Science Research Organization Historical background Existing records prove that astrology was a highly developed branch of knowledge in India even as far back as 6000 BC. Manuscripts which were written between 3000 BC and 1700 BC are still available, eg Pitamha Siddhanta - a treatise on astrology that was authored about 3000 BC. The works of Parasara, who lived about 1800 BC, are also available and referred to with great respect and honour. These works are the backbone of the Indian system of astrology even today. Astrology – the Greatest Science The science of astrology is concerned with the observation of the position of certain bodies and certain points in the heavens in relation to the Earth, and with the correspondences between these relative positions and the Earth. Some modern scientists assert that astronomy is the science of the stars, but such a statement is only partially correct. Astronomy is, and always was also a part of Astrology. It was used as a means to an end. 1 Some scientists doubt if astrology is a science. Funk & Wagnall’s Standard Dictionary gives the following definition of science: “A knowledge of facts, laws and proximate causes, gained and verified by exact observation and correct thinking - else the universal knowledge - an exact and systematic statement or classification of knowledge connecting some subject or group of subjects or any department of knowledge in which the results of investigation have been systematized.” If this is a correct definition of science, then indeed astrology is the greatest of all sciences, since its percepts and formation are based on actual and systematic records of observations made by men of repute since at least 6000 B.C. The ancient Rishis, no doubt, were adepts at synthesis. Astrology is indeed a synthesis of all branches of knowledge. The whole of mankind is deeply indebted for the knowledge and the path shown by these ancient Rishis. The present and the coming generations carry the responsibility to further enrich and develop the knowledge of this great science of astrology. Ancient Astronomy The Vedic rishis had observed that there is a mathematical point in the northern direction in the sky, around which all the stars seem to rotate. This is called Dhruva (Pole). This polar point itself moves very slowly amongst the stars. Whenever a star is near the polar point, that star is designated the Pole Star. According to Yacobi, star Draconic was very near to Dhruva about 2780 BC. This star was so near to the polar point 250 years before and after this year, which it was called the Pole Star during that period. Maharishi Garg and the other rishis of his Era observed that the slow motion of the polar point in the sky is directly linked to the precession of the Equinoxes. This phenomenon is vividly explained in the Samhita Granthas, Puranas and other scriptures. I quote the following three slokas from the Vishnu Purana, which was narrated by Maharishi Parasara to Maitreya: 2 Ansha 2, chapter 9, slokas 1, 2 and 3 rkjke;a Hkxor% f'k'kqekjkÑfr izHkksA fnfo :ia gjs;ZÙkq rL; iqPNs fLFkrks/zqo%AA2AA lS"k Hkzeu~ Hkzke;fr pUnzkfnR;kfndku~ egku~A HkzeUreuq ra ;kfUr u{k=kkf.k p pØor~AA2AA lw;kZpUnzelkS rkjk u{k=kkf.k xzgS% lgA okrkuhde;ScZU/S/zqZos c¼kfu rkfu oSAA3AA The above slokas convey the following information: “In the sky, God has placed himself amongst the stars, in the form of the Shishumara Chakra, whose tail is placed in the Pole (Dhruva), and body and head are placed in the Solar System. This motion of Dhruva amongst the stars is connected with the motion of the Moon, the Sun and the other planets. All the stars also seem to move around Dhruva. The motion of the Sun, Moon and nakshatras along the ecliptic causes the movement of the Dhruva among the stars and are inter-dependent to each other, as if they are all interconnected by fixed atmospheric strings.” Parasara goes on to emphasise this further in slokas 24 and 25 of the same chapter of the Vishnu Purana: vk/kj Hkwr% lforq/zZqoks eqfuojksÙkeA /zqoL; f'k'kqekjks¿lkSlksvfi ukjk;.kkRed%AA25AA gfn ukjk;.kLrL; f'k'kqekjL; lafLFkr%A foHkrkZ loZ HkwrkukekfnHkwr% lukru%AA25AA 3 “The movement of the polar point depends upon the Solar System and the Shishumara Chakra. This movement draws its stability and sustenance from Narayana, whose abode is deep in the northern direction above the polar point.” This concept is unique and correctly depicts the arrangement of the Solar System. This concept was observed by the school of Maharishi Garg much before 3000 BC. Gargacharya was the chief preceptor of the Yadavas in the days of Lord Krishna, when the Vernal Equinox point was in Rohini nakshatra. The above concept is not only referred to in the Vishnu Purana, but also in the Brahmana Samhitas, other Puranas and in the Mahabharata. Astronomically speaking therefore, Narayana is a concept analogous to a big magnetic force deep in the northern direction above the polar point. This holds the Solar System and the stars in their respective positions. The Solar System is conceived of in the form of Lord Vishnu who provides sustenance to all living beings on Earth. The Brahmana Samhita Granthas and the Puranas are full of such lore’s which were recorded in the Vedic period since 6000 BC. This Vedic lore’s, recorded in the form of hymns, depicts what occurred in the sky in vivid detail. As a matter of fact, these hymns are true records of actual observations made by Vedic rishis till 2000 BC. VISHWAMITRA AND PARASARA Rishi Vishwamitra (around 2400 BC) and Parasara (around 1800 BC) had taken a quantum leap and brought about a conceptual change in Astrology. In fact they had given a new dimension to the astrological thought process, based of course on the vast feedback available to them in the form of Vedic literature. Vishwamitra provided the analytical data and Parasara conceptualized the same in the form of dicta and basic principles. We also find a parallel occurrence in the modern history of astronomy. After the invention of the telescope in the 16th century AD, Tycho left behind vast astronomical data on the movement of the planets and stars. Kepler analyzed this data and gave three laws of planetary motion, which are valid even today. Newton gave three laws of motion in 1666 AD conceptualizing the principles working behind Kepler’s laws. All these gave a new direction to the science of astronomy. 4 We will now summarise the unique achievements of Vishwamitra and Parasara in the fields of astronomy and astrology respectively. The Era of Vishwamitra (24th Century BC) 1. Ingress of the Vernal Equinox into Krittika nakshatra Some authorities talk about three Vishwamitras who lived in three different Eras. Here we will explore the achievements of the Rishi Vishwamitra who lived in the 24th century BC. This can be proved with the help of the following verse which indicates the commencement of the Yudhishtra Era: izklu~ e?kklq euq;% 'kkflr i`fFkohe~ u`irkSA "kM f}diap f};qr% 'kd dkyLr jkT;L;AA This verse says that the Saka Era commenced after a lapse of 2526 years from the commencement of the Yudhishtra Era. Thus we can draw the simple conclusion that the Mahabharata Era was before 2448 BC (i.e. 2526 years before78AD, the year of the commencement of the Saka Era). Some authorities believe that the original Saka Era actually commenced in 550 BC. This would push the commencement of the Yudhishtra Era back to 3076 BC. In any case, the Rishi Vishwamitra, to whom we are referring, lived after the Mahabharata Era. I have quoted this verse to prove that the sage Vishwamitra and the sage Parasara whose achievements I am discussing lived after the Era of the Mahabharata. The sage Vishwamitra of the Era of Lord Rama and the sage Parasara of Mahabharata fame were different rishis. The Astronomical hymn of Vishwamitra (RV III 9.9) reads as follows: trini satä trï sahasräny agnim 5 trimsat ca devä navä casaparyan tri saharäni, trini satä, trimsat ca nava ca devä agnim asaparyan, i.e. 3339 devas (dyus or tithis) worshipped Agni (Krittika = Alcyone 2) by perambulation in the sky. Vishwamitra’s astronomy thus contains the mystic number 3339 which can be factorised as follows: 3339 = 371 9= 53 7 9 This is purely an astronomical hymn which refers to the worship of Agni, the lord of the star Krittika, by perambulation in the sky. The hymn yields the following concepts when the full moons in Krittika (Alcyone 2) are observed and studied continuously for 30 years: 2. The length of the year A solar year is made up of 371 lunar tithis to a first approximation; a nine-year period is made up of 3339 tithis. In three years, there is one intercalary month. Vishwamitra discovered that in 30 years, one extra intercalary month (in addition to the usual 10) is needed. Hence 30 solar years = 30 synodic years + 11 synodic months = 30 X 360 tithis + 11 X 30 tithis = 30 X 371 tithis Thus one solar year = 371 tithis = 371 X 29.531/30 = 365.20 days 6 The modern values are: Mean length of a tropical year = 365.242190 days Mean length of a sidereal year = 365.256363 days Vishwamitra’s calculations are truly a wonderful achievement in so remote a period! (We should also remember that the duration of the rotation of the earth varies in different Eras and is not constant.) Since ancient times, man has observed that day comes after night and night after day. Similarly, he has observed the phases of the Moon and the yearly cycle of seasons. Vishwamitra’s mystic number 3339 correlates beautifully all the three elements of time, i.e. tithi, day and year. 3. Eclipses – Cycle of Saros The plane of the Moon’s orbit has an inclination of 5.15 degree to that of the Earth’s orbit. The two opposite points of intersection of these orbits are called Rahu and Ketu. These nodes regress, and in 6793.470 days (18.60 years) make a complete circle of the zodiac. When a conjunction or opposition of the Sun and the Moon occurs near either node, a solar or lunar eclipse occurs. Man has always been very curious about the occurrence of the eclipses in all Eras. It is believed that the Chaldean astronomers discovered that eclipses recur in a cycle of 18 tropical years, 11 days and 8 hours, a period within which four leap years are contained. If there are five leap years, then it is one day shorter; and if there are three, then it is one day longer. The Indian rishis discovered that the corresponding cycle contained 223 synodic lunar months. This cycle is more appropriate and meaningful because the eclipses can take place only at the full or new moons. The Indian law is, therefore, integrally rigorous. Now, 3339 tithis = 111 synodic months plus 9 tithis. 7 If the above period is multiplied by two, the figure will come to 222 synodic months plus 18 tithis. This is only 12 tithis shorter than the Saros cycle of 223 synodic months. Thus, astronomers could predict the eclipse at the next full or new moon after the period arrived at by using the mystic number 3339. This establishes that the Vishwamitra School knew about the cycle of eclipses. 4. Vishwamitra Yuga (Exeligmos) The period of 3339 synodic years equals 3240 solar years (3339 360 371). Actually one third the period i.e. 1080 solar years, was extensively used and applied in determining Eras in India up to the 5th century AD. (The period of 1080 solar years will include all intercalary tithis in full number to first approximation. 1080 solar years will contain 1113 synodic years.) From this initial period of 1080 years they evolved the concept of a Chaturyuga of 4320 years (1080 4). From this, Aryabhatta derived the concept of 4,320,000 years as comprising a Cosmic Yuga for higher accuracy. (This is called one day of the creator, Brahma.) And Brahmagupta conceived of 4,320,000,000 years for still higher accuracy. Some authorities believe that the value of the Cosmic Yuga mentioned above is the LCM of the sidereal periods of all the seven planets. It is not possible to verify such a claim mathematically based on the astronomical data available at present. Vishwamitra’s mystic number 3339 gives a better and a more scientific explanation for the adoption of the time durations of the Yugas, by different authorities I may mention that some astrologers recommend the use of the Savan year of 360 days for the calculation of dasas and for other predictive purposes. This is not correct. The solar year must be used for dasa calculations as is clear from the above discussions. 8 5. Vernal Equinox - Vishwamitra, the architect of a new creation It is very obvious that even before 6000 BC, the Vedic rishis made accurate observations of the sky. The phenomena observed by them are recorded in Hindu scriptures. They had, therefore, evolved a method to observe the precession of the equinoxes. This is the most (and may well be the only) reliable method to fix the different Eras. The Aitareya Brahmana specifically mentions that it was Vishwamitra who first saw the summer solstice in the nakshatra of Magha and also the Vernal Equinox in the Krittikas. The word is ‘saw’, which leads us to believe that he first observed the phenomena and then, later, composed the hymns. It was almost like the creation of a new zodiacal order in the sky, and hence Vishwamitra was called the ‘rival creator’. Vishwamitra also discovered that the rate of precession of the equinoxes was one solar tithi (about one degree) in 72 solar years. The long Vedic tradition of recording observations in the form of hymns helped Vishwamitra to determine the rate of precession as nearly 50.7 seconds per year against the present value of 50.3 seconds per year. (The rate of precession varies on account of nutation and other such factors). As mathematical rasis (signs) and nakshatras were not in vogue up to the Era of Mahabharata, the nakshatras were recognized by their Yogataras (or principal stars) which were seen within a group of other stars surrounding each of them in a recognizable form or shape in the sky. Krittika nakshatra is also recognized by the star Krittika (Aclyone 2) whose longitude is about 360 8'. The value of the Lahiri ayanamsa was 230 53' 56”.3 on 1.1. 2003. Thus the present tropical longitude of the star Alcyone is 600 2.' Assuming that the mean rate of precession is 50.3'' per year, Vishwamitra may have observed the precession of the VE point in Krittika nakshatra before 2300 BC. It is believed that the period when Vishwamitra made the above observations was 23822352 BC, when his age was between 47-77 years. 9 This also proves that the Vishwamitra who made these observations lived after the Era of the Mahabharata war. (As explained above, the Era of Yudhishtra was before 2448 BC. Some authorities even go as early as 3076 BC.) Maharishi Parasara – the Father of Hindu Astrology (1850 BC) The Maharishi Parasara who lived in the Era of Mahabharata war, was the father of Maharishi Vyasa. This Parasara and his son Vyasa lived before 2448 BC (or 3076 BC) in the Era of Mahabharata. The Maharishi Parasara, who narrated the Vishnu Purana and the Brihat Parasara Hora Shastra to Maitreya, lived sometime during the period 1850 - 1650 BC. These dates are arrived at from a specific reference given in the Vishnu Purana by the Maharishi himself. So, as such, there should not be any doubt about these observations. The Shrimad Bhagvata Mahapurana says that disciples and followers of Vyasa authored 18 small and big Puranas and that the Vishnu Purana was one of them (skandh 12, chapter 7, slokas 22 to 25, Gita Press, Gorakhpur). The Parasara fully synthesized the information available in the Vedas, Samhitas and the Brahamna Granthas which were authored by Vedic Rishis of yore, mainly during the period between 6000 and 2000 BC. He gave new dimension and meaning to astrology. I am giving below, in brief, the new and original principles laid down by Parasara. These principles were, probably, not in vogue till 2000 BC (at least no specific proof is available to prove it). 1. VE Point - The First Point of Tropical Aries Sage Parasara explains his theory to Maitreya in the Vishnu Purana, second Ansha, chapter 8, slokas 74 to 81. These slokas are quoted below: 10 ;% 'osrL;ksÙkj% 'kSy% J`îõ-okfufr foJqr%A =khf.k rL; rqÜk`Äõkf.k ;Sj;a J`îõ-okULe`r%AA74AA nf{k.ka pksÙkja pSo eè;a oS"kqora rFkkA 'kj}lUr;kseZè;s r‰kuq% izfri|rsAA75AA es"kknkS p rqyknkS p eS=ks; fof"kqofRLFkr%A rnk rqY;egksjk=ka djksfr frfijkig%AA76AA n'ia×peqgwrZ oS rnsrnqHk;a Le`re~A izFkesÑfÙkdkHkkxs HkkLokaLenk'k'khAA77AA fo'kk[kkuka prqFksZ¿'ks equs fr"BR;la'k;e~A fo'kk[kkuka ;nk lw;ZÜpjR;a'ka r`rh;de~AA78AA rnk pUnza fotkuh;RÑfÙkdkf'kjfl fLFkre~A rnSo fo"kqok[;ks¿;a dky% iq.;ks¿fHk/h;rsAA79AA rnk nkukfu ns;kfu nsosH;% iz;rkRefHk%A czkgke.ksH;% fir`H;Üpeq[kesrÙkq nkute~AA80AA nÙknkuLrq fo"kqos ÑrÑR;ks¿fHktk;rsA vgksjk=k¼ZHkklkLrq dyk% dk"Bk% {k.kkLrFkkAA81AA In brief, the above slokas convey the following meanings: "There are three apex points - one in the south (on the line of Tropical Capricorn), another one in the north (on the line of Tropical Cancer). The third one is in the middle (on the Equator). When the Sun arrives on this equatorial point after the winter season and before the commencement of the spring season (Vasant), the day of the Vernal Equinox occurs. Whenever the Sun is placed on the Equator, either tropical Aries or 11 tropical Libra starts. There is at an interval of six tropical months between tropical Aries and tropical Libra. Day and night become equal on the days of the Equinoxes.” "Parasara further states (and this is very important to fix his Era), “Presently, at the time of the ingress of the Sun into tropical Aries, the Sun is placed in the first quarter of Krittika and the Moon is placed in the fourth quarter of Vishakha nakshatra. Similarly, at the time of the ingress of the Sun into tropical Libra, the Sun is placed in the third quarter of Vishakha and the Moon is placed on the head of Krittika. The days on which the equinoxes occur are most important as well as very auspicious for religious purposes. One must do charity and perform other auspicious acts on these two days.” It is therefore obvious that both the equinox days are considered very auspicious and are also important reference points which control the yearly and seasonal cycles. The following inferences can therefore be drawn from chapter 8, Ansa 2 of the Vishnu Purana: (a) In the days of Parasara, the equinoxes occurred when the Sun was in the first quarter of Krittika and in the third quarter of Vishakha. These sectors are 1800 apart. However the Moon was in the fourth quarter of Vishakha on the day of the Vernal Equinox and had just entered into Krittika nakshatra during the period when the Autumnal Equinox occurred. This indicates that the VE point had just receded to the first quarter of Krittika nakshatra when Maharishi Parasara narrated the Vishnu Purana to Maitreya (1880 BC). (b) Astronomical constellations are of irregular shapes and do not occupy regular spaces either in the sky or in the zodiac. Further, there are 12 months in a year. Parasara had therefore divided the zodiac into 12 equal sectors of 300 each. These are called signs. Tropical signs will always commence from the VE point as they control the seasonal calendar and the duration of day and night. (The implications are clear. The tropical solar calendar will control the moment of commencement of the Savan day, month or Year, because Savan day starts from Sun rise). 12 (c) As the lunar months are linked to the nakshatras, Parasara divided the zodiac into 27 nakshatras, each having an equal sector of 13020'. He also divided the zodiac into 12 sidereal rasis of 300 each. The nakshatra chakra thus commenced from Ashvani and the sidereal rasis from Aries (Mesha). Ashvani nakshatra and Mesha rasi commenced from the same reference point, which was fixed on the Ecliptic on the background of stars. 2. Fixing of the Initial Point of the Sidereal Zodiac The main problem was to formulate a definition, which enabled one to identify and locate the initial point of the sidereal zodiac on the Ecliptic on a background of the stars and nakshatras. Maharishi Parasara once again adopted the practical aspect of astrology without sacrificing the Vedic tradition, which was established before 6000 BC (i.e. nearly 4000 years before his Era). The Taittiriya Samhita 7.4.8 says: ^^fp=kkiw.kZekls nh{ksdu~ eq[k ok ,rRlaoRljL;** “Chaitra full moon is the mouth of the Samvatsar.” Panchang-makers in India are following this dictum of the Samhita till to date. Sloka 3, chapter 10, ansha 2 of the Vishnu Purana says: ,rs olfUr oS pS=ks e/qekls lnSo fgA eS=kS; L;Unus Hkkuks% lIr eklkf/dj.kAA3AA This sloka may be interpreted in the following manner: “The Madhu solar month always commences from the ingress of the Sun into tropical Aries, at the beginning of the Vasant Ritu (season) and after the occurrence of the Vernal Equinox day. Similarly, the first lunar month will begin from the month of Chaitra (to keep in step with the ancient tradition to link the lunar months in tune with fixed zodiac). Each month has seven designated officials who control it. (This also indicates that each month is controlled by a planet according to the day of its commencement). 13 Parasara has laid down the following dicta in this sloka: a. The tropical year commences from Vasant i.e. on the day of Vernal Equinox. The first month of the tropical year is named Madhu Masa (month b. The reference point of the sidereal lunar year and months is the star Chitra. This again proves that the initial point of the sidereal zodiac is exactly opposite to the star Chitra (Spica-16). This is the dictum which was given by sage Parasara in line with the tradition followed by Vedic rishis since 6000 B.C. The Vedic tradition always had VALID and SOUND reasons for adopting any principle. The following are some of the main considerations for choosing the star Chitra as a reference point for the sidereal zodiac: (i) According to Pauranic lore, Indra had killed Visvarupa who had three heads, meaning thereby that Indra did not wish to give undue importance to the movement of the ayans (the Sun) from south to north and north to south. Thereafter, the second logical step became inevitable. Indra had also to kill Vritrasura, meaning thereby that the VE point should not be given undue importance. This simply meant that Indra had to give more importance to some other astronomical configuration or phenomenon, which may have had an even greater and wider utility and purpose for the good of mankind. Then the rishis advised Indra to perform the Ashvamedha Yagna, meaning thereby, that Ashvani should be recognized as the first nakshatra. This lore indicates that Ashvani was chosen as the first nakshatra of the zodiac after due consideration over a long period of time. The wisdom behind this decision is evident. Vedic astrology, which is based on the sidereal zodiac, is a very potent and effective tool to look into all aspects of human life. (This Pauranic lore may also be referred in skand 6, chapters 7 to 14 of the Shrimad Bhagvata Mahapurana.) (ii) Once Ashvani became the first nakshatra, its initial (or zero) point needed to be defined. There is no Yogatra that can act as a reference point between Revati and 14 Ashvani nakshatras. The longitude of the star Ashvani ( Arietis), having a magnitude of 2.64, is 100 6'. Further, this star is 80 away from the Ecliptic. The Yogatara of Revati (Piscium), with a magnitude of 5.24, is a very faint star. In a nutshell, there is no star between Revati and Ashvani to qualify as a reference point. The belief that there was a prominent star inbetween these two nakshatras, which had disappeared over the years, seems to have no basis. There appears to be no reference to support this assumption. (iii) The star Chitra (opposite to the junction point of Revati and Ashvani) is a very prominent and bright star, with a of magnitude of 0.98 and is located within 20 of the Ecliptic. Except for the star Magha ( Leonis), there is no prominent bright star so closely located to the Ecliptic. In any case, the Vedic rishis fixed Ashvani as the first nakshatra and thus star Magha was not considered as the reference star. (iv) Chitra is a bright star and is placed 1800 away from the initial point of the rashi and nakshtra divisions. Consequently, at night, the transits of the Sun and the Moon in these sectors can be more easily observed based on this star. (v) If the reference point is taken to be located opposite to the initial point, the star Chitra becomes placed exactly in the middle of Chitra nakshatra which is an advantage. Varaha Mihira mentions in the Surya Siddhanta that the longitude of star Chitra in Chitra nakshatra is 60 40', which indicates that Varaha Mihira also agreed that star Chitra is exactly at the middle of its nakshatra. (vi) Varaha Mihira again indicates that the longitude of the star Magha ( Leonois) is the 6th degree in Magha Nakshatra. If the longitude of Chitra is taken to be 1800, the longitude of star Magha will be 1250 59' - nearly 1260. (vii) Vedanga Jyotish says that the star Dhanistha (Delphini) is at the beginning of Dhanistha nakshatra. This condition of Vedang Jyotiosh is also fulfilled if the Chitra star becomes opposite to the first point of sidereal Aries (Ashvani nakashatra). 15 These are sound and valid reasons to accept Chitra as a reference star having a longitude of 1800 in the sidereal zodiac. 3. Equator Parasara has again given due importance to the Equator. The Earth is flattened at the poles and bulges at the Equator. This is the reason that Parasara has given the dictum that bhavas (houses) are to be constructed on the Equator (this means equal house division). The location of man with respect to the Equator on Earth is fixed. Man on Earth feels maximum planetary influences corresponding to his location vis-à-vis the Equator. The Ecliptic is always moving on account of the perturbation of the Earth’s polar axis and thus the location of houses on the Ecliptic was not considered a good proposition. 4. Ascendant (Lagna) The invention of the ascending point was a most important and a significant step in the history of astrology. This may probably have occurred in the era of Maharishi Parasara As is evident from the study of the Brihat Parasara Hora Shastra, the concept of an ascending degree had laid the foundation of the construction of a horoscope having 12 signs and 12 houses, with the lagna being the ascending sign or first house. The Jataka Granthas, Narad Purana and other classics of this Era followed the same system. There is every reason to believe that sage Parasara had perfected this system and given to astrology a new dimension. Sage Parasara has, therefore, rightly earned the title of ‘The Father of Hindu Astrology’. The VE point (the first point of tropical Aries) and initial point of sidereal Aries/ Ashvani nakshatra are two important parameters. These two points have a universal nature and utility. 16 The ascending point is specific to time and place, and yet it also brings about a correlation between the equatorial and the ecliptic planes. As the Equator and the Ecliptic are on different planes, and both are very important, Parasara devised a practical methodology to bring about a correlation between these two planes. This is explained in the following lines: 17 5. Definition of the ascendant (lagna) a. The ascending degree (or lagna bindu) is the point of intersection of the Ecliptic with the eastern horizon of a place at the given time. b. Parasara has given another important dictum - that the sidereal sign containing this lagna point, rising on the eastern horizon at the time of birth or query, is the ascendant or lagna (sign). Based on this lagna sign and the planets conjoining and separating from each other, the native’s good and bad effects are deduced. c. This ascending point has a deeptamsa of 150 on either side. After correlating all conflicting factors, this dictum of Parasara laid down, on logical grounds, a firm foundation for equal house division. d. Once Parasara had fixed the first point of tropical Aries (the VE point), which regresses at a rate of 50.29 seconds per tropical year, and the first point of sidereal Aries exactly opposite to star Chitra, he divided the zodiac mathematically, ignoring the actual location of constellations in the sky and along the zodiac in the following manner: (i) The zodiac was divided into 12 equal sectors of 30 degrees each and each sector was called a sign or a rasi. The first sign was always called Aries with the last being Pisces, thus completing a circle of 3600. The tropical signs always commenced from the VE point for any Epoch or time. The tropical signs do not have any direct correlation with nakshatras or fixed stars. (ii) It is widely believed that tropical signs are a western concept. This is very far from the truth. The Vishnu Purana (1800 BC) clearly deals with tropical signs and indicates their use. However our present day Indian astrologers do not give due importance to tropical signs. The tropical signs basically control the seasonal cycles. The ingress of the Sun into tropical Scorpio would be a much better guide for the rainy season. Most Indian astrologers follow the Brihat Samhita of Varaha Mihira, but forget that both the tropical and the sidereal zodiacs coincided in his Era. As such, Varaha Mihira has not given separate dictums for the use of the tropical and the sidereal zodiacs. Present 18 day Indian astrologers should make sincere efforts and learn the purpose and use of tropical signs, particularly for predicting seasonal variations. (iii) Similarly the 12 signs of the sidereal zodiac of 300 each commence from zero degrees of sidereal Aries. The sidereal zodiac is again divided into 27 equal sectors, each of 130 20', and each sector is called a nakshatra. Though sidereal rasis and nakshatras commence from the same initial point, they are identified with different groups of stars in the zodiac and in the sky. Generally, the sidereal rasis are identified with fixed constellations, which are mostly within 90 north or south of the Ecliptic. But the constellations, which are identified as the nakshtras, are sometimes placed even beyond 300 north or south of the Ecliptic. However, the basic point to be noted is that though the sidereal rasis (signs) and nakshatras do have a fixed relationship with the stars, their location is always dependent and measured, for astrological purposes, from a fixed point which is opposite to star Chitra. 6. Ayanamsa All the authorities have established the importance of the correct and true value of the ayanamsa. Hence our classics say that ayanamsa must be updated from time to time through observations. It is arrogance at its worst that some so-called modern authorities have given their own names to the ayanamsa by altering its value a little. The Vedic and scientific ayanamsa had not been given a name before the nineteenth century. All ayanamsa(s) are, in fact, either Chitra Paksheeya or Suryasiddhantika only. The Surya Siddhanta says that the VE oscillates like a pendulum 27 degrees east and west, but according to the description given in the Shatpath Brahmana, the VE point has been found to have shifted by 67 degrees. Therefore Munjala, Bhaskaracharya, Ketkar and, in particular, modern astronomy accept that the VE point always moves backwards 19 due to the precession of the Equinoxes with an annual mean motion of 50.3 seconds per year, completing the circle in about 26,000 years. There is no hesitation in saying that the assumption of the Surya Siddhanta that the VE point oscillates, is not correct. At present, the old Surya Siddhantika ayanamsas are calculated in a self-willed manner (according to the old length of the year). The values of such ayanamsas are in the range of 22 degrees 25 minutes in 2003 AD. The Chitra Paksheeya ayanamsa is proved to be authentic by scientific research and is eminently compatible with the dicta of our ancient sages and scriptures. a. Definition of Ayanamsa The angular distance between the fixed initial point of sidereal Aries and the VE point or, in other words, the tropical longitude of the fixed initial point is called ayanamsa. The fixed sidereal initial point of Aries is always exactly opposite to the longitude of the star Chitra of date. This definition of Ayanamsa is according to astrological requirements. The above can be restated, in the following words, to make the definition more rigorous, accurate and authentic, free from controversies, and also to incorporate the advances of modern astronomy: "When the true tropical longitude of star Chitra (Spica – 16, Viginis) is reduced by 180 degrees, the remainder will be the true value of the Chitra Paksheeya ayanamsa of date." The accuracy of the ayanamsa is therefore dependent on the correct measurement of the true position of the VE point and the true tropical longitude of star Chitra on a given date. Modern astronomy has taken the following corrective steps for the accurate measurement of these very important and vital parameters. The steps are explained below in brief. 20 b. Measurement of the Equinox The determination of the correct longitude of any celestial body depends on the correct and proper measurement of the VE point. As all of us know, the Vernal Equinox point has a nearly uniform retrograde motion of about 50.3 sec per year due to the precession of the Equinoxes and an oscillatory motion due to nutation. This gives rise to the mean Equinox of date and the true apparent Equinox respectively. Similarly, the inclination of the Ecliptic to the Equator, known as the obliquity of the Ecliptic is also variable. The inclination suffers slow uniform diminution of about half a second per year as well as an oscillation due to nutation of obliquity. The catalogue Equinox is an empirical approximation to the dynamical Equinox. There is always some difference between the two due to the limited accuracy of observation. The International Astronomical Union introduced new methods of compilation from the year 1985 A.D. This ensures that the difference between the two Equinoxes is less than 0.04 seconds. c. Precession Indian astronomers call the precession of Equinoxes Akashchalana. Newcomb has given a formula to find out the precession for a particular year after 1850 AD. A major change, having far reaching consequences for fundamental astronomy, is the adoption of a new value for the constant of general precession from the year 1985. This constant is based on the latest determination of luni-solar precession and planetary masses. Nutation Similarly the new IAV (1980) theory of nutation has been adopted from 1985 onwards for better accuracy. The new nutation theory thus includes all externally forced motions of the Earth’s rotational axis while no geophysical (internally induced) or free motion is included. The new reference pole shall be referred to as the “Celestial Ephemeris Pole (CEP).” 21 Aberration Aberration is the displacement of the position of a celestial object due to the infinite speed of light. The planetary observation is also computed by interpolating the geocentric ephemeris. d. Apparent Geocentric Longitude and Latitude of Celestial Bodies The modern ephemerides give these values based on the true Equinox and Ecliptic of date and are corrected for planetary aberration. Apparent or true places of stars are now given in the Ephemeris calculated on the basis of the new values of precession, aberration and obliquity of the Ecliptic as per IAU (1976) and the 1980 theory of nutation. This is the reason why I have suggested that ayanamsa should be obtained by deducting 180 degrees from the modern value of the true tropical longitude of star Chitra. The work of astrologers is to provide a definition of ayanamsa. Astrologers cannot measure the longitudes of the above two essential and vital parameters. This is the work of astronomy. Modern astronomy is quite advanced and all ephemerides provide the tropical longitude of stars for each Epoch, from which the true value of ayanamsa can easily be deduced. However, the following aspects are examined before arriving at this definition of aynamsa: The stars in the sky are not absolutely fixed but move slowly in all directions when viewed from the Earth. Their motion is known as proper motion of stars. Star Chitra also moves, and the annual value of its proper motion in longitude, taking the oscillation of the Ecliptic into account was -0.024 sec. in 1988 and -0.028 in 2001 AD. According to the Lahiri Ephemeris for 2003 AD, the tropical and the sidereal zodiacs were coincident 22 in 285 AD. It is calculated and confirmed by renowned observatories of the world that the longitude of star Chitra was 1800 00' 03''.0 on 22nd March, 285 AD, the VE day. The longitude of star Chitra with reference to the above reference point has however diminished by 60'' during the period of 1718 years from 285 AD. In view of the appreciable shift of Chitra from its original position in 285 AD, it is necessary to give serious consideration to the proposal of correcting the present position of the initial or zero point on the Ecliptic so that it is brought to the position exactly opposite to star Chitra. The correction can be made in two ways: (1) Making a correction at an interval of 100 years, or any other appropriate period. (2) Tropical longitude of star Chitra for any particular year or day may be deducted by 1800, the resultant value will represent the true value of the ayanamsa of date. The second option is now quite feasible and practical for Panchangmakers, as this data can easily be obtained from astronomical observatories and the required values can be easily calculated with help of computers. The various values of ayanamsa on different bases on 1.1.2003 are as under: True Chitra Paksheeya 23°52'59''.3 Lahiri 23°53'56''.3 Krishnamurthi 23°53'14'' Raman 22°26'59' Fagan 24°32'35'' The aynamsa of Lahiri is based on the tropical longitude of the initial point of sidereal Aries as 23º 15' 00" on March 21, 1957. Krishnamurthi tried to make an attempt to bring his aynamsa value closer to the true Chitra Paksheeya value. I have no comments on the ayanamsa values which are not based on star Chitra as a fixed reference point. If some authorities say that they obtain better predictive results by 23 adopting a particular value of ayanamsa, such a statement is too wide and subjective. There seems no reason to accept such propositions. e. A Summary of Parasher’s Principles In a nutshell, Maharishi Parasara gave a specific direction to astrology by laying down, around 1800 BC, the following basic dictums: (i) Parasara introduced mathematical rasis of 300 each. Tropical rasis commenced from the VE point, whereas sidereal rasis commenced from a fixed reference point in the zodiac. Both sets of rasis were given similar names. The first rasi always started from Mesha (Aries). (ii) The sidereal zodiac is again divided into 27 nakshatras of equal parts of 130 20' each. These nakshatras also commenced from the fixed reference point referred to above. The first nakshatra always commenced from Ashvani. With the dawn of the Parasara Era, the predicament about whether there should be 27 or 28 nakshatras had also finally been resolved. (This predicament had arisen on account of the sidereal period of the Moon being 27.3216615 days.) (iii) Sage Parasara introduced a week of seven days, naming each day after the seven planets. The order of the days was decided according to the placement of planets in their orbits around the Earth. A planet is the lord of each month according the day of the month’s commencement. A hora is equivalent to an hour. Parasara divided the day and night into 24 hours, which ultimately gave the concept of the order of the weekdays. (iv) Sage Parasara developed and introduced the birth chart represented by 12 signs and 12 houses. This was even then a new concept for Vedic astrology. Upto the Era of the Mahabharata, and even in the later Era of Vishwamitra, there is no mention of rasis or weekdays. Only the Valmiki Ramayana mentions the birth details of Lord Rama and his brothers with reference to zodiacal signs. In the Valmiki Ramayana of 24000 slokas, the signs were never used except in three slokas. All other literature and classics of that Era do not mention rashis and weekdays. As such it is safe to assume that the three slokas in the Valmiki Ramayana may have been interpolated after the Era of Parasara. The Vishnu Purana, as well as the 17 other major Puranas 24 authored in the Era of Parasara , eg the Narad Purana, refer to rashis and weekdays. It is therefore safe to assume that Parasara and his contemporary rishis introduced the concept of mathematical rasis, nakshatras and weekdays around 2000 BC. (v) The most far-reaching and significant contribution of the Era of Parasara was the invention of the ascendant (lagna). The sign containing the ascending degree was called the ascendant or lagna sign. In the birth chart, each Rashi also acted as a bhava (house). The longitude of the most effective point of each bhava was the same as the ascending degree, which was called bhava madhya or the middle point of the bhava. (vi) All bhavas were constructed on the Equator. The Ecliptic was not preferred for the construction of bhavas. Each bhava madhya had a deeptaamsa of 150 on either side. Thus Parasara recommended the use of equal house division. The reasons for this dictum have already been explained. (vii) There are two significant slokas in Brihat Parasara Hora Shastra on Bhava charts: Jqrk xzgxq.kk LÙoÙkLrFkk jkf'kxq.k equsA JksrfePNkfe Hkkokuka HksnkaLrku d`i;k onAA sloka 6/1 “O sage, you have explained to me the nature (form, nomenclature, characteristics, function etc) of planets and signs. Kindly narrate to me the secrets and classifications of bhavas (houses)” Prasara replied: oxkZu "kksMl ;kukg czguk yksdfirkeg%A rkuga lEizo{;kfe eS=ks;A Jw;rkfefr%AA sloka 6/2 “O Maitreya, Lord Brahma has classified bhavas (houses) into 16 kinds of vargas (divisions). I will explain to you these classifications.” These two slokas are of great significance and lay down the basis of Parasari astrology. (1) The birth sign chart also acts as one of the divisional charts. 25 (2) Lord Brahma described 16 kinds of bhava vargas (house divisions) for different purposes and these can be obtained by dividing signs (rasis) into components and arranging these in a specified harmonious scheme. (3) The first division of any varga chart that contains the ascending degree will act as the first bhava of each varga. Each varga chart will have 12 bhavas. The instructions are clear and do not leave any doubt. In this manner each sign is divided into 150 parts and each part has specific characteristics which can be ascertained by constructing separate divisional charts. This also laid the foundation of nadi astrology. The system of divisional charts is a very unique, practical, easy-to-apply and versatile method to examine and predict every aspect of life in minute detail. The above principles pave the way for the development of astrological science in the different branches which are summarised as under: Nadi Astrology In this system each rasi (or sign) is divided into 150 equal parts. Each part is called a Nadi. Each Nadi has a special characteristic. This system is popular after the name of Maharishi Bhrigu. The predictions are made based on progression and transits of planets. In the west, predictions are made with the help of progression of the planets but on a different basis, as they are unware about the fundamentals and basic principles of Bhrigu astrology. Directional Astrology Maharishi Parasara developed the following methodology systems for predictive purposes: 1. Yogas: These are formed on account of a specific configuration of signs, houses and planets in a nativity. These yogas are indicative of specific characteristics as well as the potential of a nativity. 2. Directional (dasa) System: Parasara developed four basic directional systems. The first are the nakshatra dasas based on the placement of planets in nakshatras and 26 houses, like the Vimshottari and the Kalachakra dasas. Secondly, there are planatary dasas like the Pindayur dasa, Ansayur dasa and the Nisargayur dasa. Thirdly, there are the sign (or rashi) dasas and lastly the bhava (or house) dasas like in the Sudarshan Chakra system. 3. Transit of planets: This can be divided into the following parts. a. The daily transits of planets with respect to the ascendant, the Moon and the other planets placed in a nativity. (Some specific systems were developed for predictive purposes like the Astaka Varga system.) b. The yearly solar – lunar return charts c. The yearly solar return charts d. Prediction based on the time of query The last two systems are popularly known as part of the Tajik system. Jaimini System Maharishi Jaimini has laid special emphasis on yogas and rashi dasas. The principles laid down by him are known as Jaimini Astrology. The ‘Updesh Sutras’ authored by him are very popular and occupy a respectable place in the system of prediction in Vedic astrology. Samhita Astrology This branch of astrology basically deals with human affairs on a collective basis and indicates the methodology of the rise and fall of nations and civilisations (mundane astrology) as well as meteorological predictions. Electional (Muhurta) Astrology 27 This branch of astrology occupies prime status and is most popular in all societies and countries of the world. Even persons who do not have faith in God or astrology, choose an auspicious moment to commence a journey or start a new venture. In the Vedic period, muhurats were generally based on the placement of planets in nakshatras or on a particular duration of the day which depended on sunrise or lunar tithis etc. However, in last four thousand years, after the introduction of signs, houses and weekdays in astrology, this branch of Muhurta astrology has expanded tremendously. The Era of Varaha Mihira Varaha Mihira was a great astronomer-cum-astrologer. He lived in the early years after Christ though authorities have different views about his actual Era. But one thing is certain, which is that both the tropical and the sidereal zodiacs were almost coincident during his time. His name is respected even today and is taken along with those of other great rishis of the Vedic Era like Garg, Vishwamitra (in the field of astronomy) and Parasara, Bhirgu, Jaimini (in the field of astrology). In fact he summed up in his works the advancements made upto his Era in the field of astrology. The principal works of Varaha Mihira are: (1) Panch Sidhhantica (2) Brihat Samhita (3) Brihat Jataka (4) Laghu Jataka and (5) Yoga Yatra Varaha Mihira adopted the principles given above in the Brihat Jataka and in his other works without any reservations. This is evident from sloka 4, chapter I of the Brihat Jataka. dkykÄõkfu ojkÄõekuueqjks âRdksMoklks Hk`rks ofLrO;Z×tuew#tkuq;qxys tÄ~ ?ks rrks¿fÄ~?kz};e~A es"kkf'oçFkek uo{kZpj.kk'pØfLFkrk jk'k;ks jkf'k{ks=kx`g{kZHkkfu Hkoua pSdkFkZlEçR;;k%AA4AA “ The (Twelve) signs of the Zodiac, commencing with the first point of Aries and of (the asterism of ) Ashvini, and consisting, each, of nine stellar quarters and forming a circle, 28 are respectively the head, face, breast, heart, belly, navel, abdomen, genital organ, two thighs, two knees, two ankles and two feet of Kalapurusha. (The terms) Rashi, Kshetra, Griha, Riksha, Bham, Bhavana, are synonymous terms.” This sloka brings out following points: (1) The 12 rasis-signs represent the 12 body parts of Kala Purusha. (2) Mesha rasi and Ashvani nakshatra start from the same initial points. (3) Rasi and nakshatra are again divided into parts (divisional charts). (4) Sign and bhava are synonymous terms. By this statement Varaha Mihira accepts the dictum of sage Parasara on varga charts (division of houses). (5) This sloka consists of 72 full letters, thus indicating that the Nirayana and Sayana zodiacs, both consisting of 12 signs, are separating from each other by about one degree in 72 years along the Ecliptic. In the Kalachakra dasa scheme of Parasara, the total dasa periods of the seven planets from the Sun onwards is also 72 years (5 + 21 + 7 + 9 + 10 + 16 + 4). The total period for 4 Navamsas of each nakshatra works out to 354 years (100 + 85 + 83 + 86) equivalent to the number of days in a lunar year (29.531 12). In the Kalachakra dasa, sage Parasara integrated the concept of the precession of the VE point with the lunar and the solar years. Varaha Mihira has given the qualifications of an astrologer in the Brihat Samhita. He was a genius and yet a very modest person. We can safely say that Varaha Mihira fulfilled all the qualities which were laid down by him in the Samhita for an astrologer. His works on astrology are classics. Conclusion The following, in a nutshell, are the basic features of Vedic astrology: (1) Tropical and sidereal signs and the concept of weekdays were invented in the Era of Parasara (around 2000 BC). 29 (2) Vedic astrology puts the main emphasis on three points along the Ecliptic. The first point is the initial point of tropical Aries (the point which marks the ingress of the Sun into tropical Aries). The second one is the star Chitra. Vedic astrology believes that the initial points of sidereal Aries and Ashvani nakshatra are exactly opposite to the star Chitra. The third is the ascending point. (3) The signs, nakshatras and planets are linked to the Ecliptic, whereas houses are formed on the Equator. The ascending degree is the mid-point of the house. (4) The tropical solar calendar was recommended for civil and social functions and also for festivals which are linked with the seasonal cycles. The sidereal solar calendar is adopted for astrological and special religious rituals according to individual beliefs and practices. However, the first month of the solar or lunar calendar is called Chaitra and the last one is Phalguni. The months are of four kinds (1) solar months (2) lunar months (3) nakshatra months and (4) Savan months. The Savan month is linked with sunrise as such is dependent on the tropical solar year and each month is of 30 days. The Savan month can start from any day from sunrise depending upon the requirement of the ritual. The Savan month can not be adopted or used for astrological purposes. References (1) Apte, SS. Vedic Astrology and Mythology (2) (3) (4) (5) (6) (7) Brihat Parasara Hora Shastra Vishnu Purana. Gita Press, Gorakhpur Prasad, Dr. Gorakh. Bhartiya Jyotish Ka Itihas Shrimad Bhagavatam Mahapuran. Gita Press, Gorakhpur Issues in Vedic Astronomy and Astrology, Chapter 11. Motilal Banarsidas, 1989 Chatterji, Commodore S K. Ayanamsa and Initial Point of Indian Zodiac. Astrological Magazine, Banglore, 1988 (8) Varaha Mihira. Surya Siddhanta (9) Varaha Mihira. Brihat Samhita (10) de Vore, Nicholas. Encyclopedia of Astrology,1947 (11) Lahiri Ephemeris, 2003 (12) The Indian Astronomical Ephemeris, 2001 30 APPENDIX-A Chitra Pabsha Ayanamsa (Refer details in Foreward) All thbe authorities have established the importance of correct and true value of Ayanamsa. Hence, all classies lays down that ayanamsa must be updated from time-to-time, through observations. Ayanamsa The question arises, what is Ayanamsa and why is it so important. (A) What is Ayanamsa The veneral Equinoctial point(V.E.) or the first point of tropical aries (as defined by sage parasara in about 2000 B.C.) is taken as the starting point for measuring of celestial longitudes, which are known as the tropical or the sayana longitudes. Due to the precession of the equinoxes (ayana chalana) at the mean rate of about 50.3 per sidereal year and about 50.29 per Tropical Year (as per modern astronomical measurements), the logitudes of fixed stars are increasing every year at the same rate. In order to stabilize the zodiac, the ancient sages of vedic era has identified a point which is permanently fixed with reference to star Citra (spica 16) on the ecliptic. This initial point is always exactly opposite (180 o away) from star citra. The distance between this initial point and the V.E. point or in other words the tropical longitude o fthe initial point is called Ayanamasa of the date. The celestial longitudes measured from this fixed point are known as “sidereal” or “Nirayana” logitudes. The following definition of Ayanamsa will be more regorous, accurate and free from controversies: “When tropical longitude of star citra (spica – 16, Viginis) is reduced by 180 degrees, the remainder will be the value of chitra pabsha Ayanamsa of date” (B) Importance of Ayanamsa All astrological predictions depend on the correct longitude predictions of planets are measured with reference to the position of V.E. point and initial point of the sidereal Aries. As such, the correct value of Ayaramsa is absolutely essential. The calender reforms committee, constituted by Government of India in 1952, had approached this subject in scientific manner and given following recommendation: 1. The tropical and sidereal Zodiacs coincided in the year 285 A.D. and this year was termed zero Aynamsa year. This is a general statement and does not specify the exact day on which the ayanamsa had become zero during in this year. 2. From the data available from the Astromomisches Rechen Institue of Heidelberg, Germany, it was found that the equinoctial point (viz. First point of Tropital Aries) of the vernal equinox day on March 22 and 285 AD was very close to the initial part of the nirayana Zoida. The tropital longitude of star chitra (spica) was 180o 00‘03“.0. 3. However, the small difference of 3 second was ignored and it was assumed that the initial point of sidereal zodical was permanently fixed coinciding with the ingress of sun in Tropical Aries, which occurred on March 22 of 285 AD. 4. The above assumption was appropriate for Commencement of a calendar, but does not meet the astrological considerations fully on account of following reasons. 31 (a) The initial point of sidereal zodic is exactly opposite to star chitra and it can not be linked directly with the ingress of sun in tropical aries. (b) The proper motion of the star chitra was not taken into consideration. On account of this reason, the position of initial point of sidereal Aries is to be updated periodically, and can not be assumed as absolutely fixed on the ecliptie. Lahiris Indian Ephemeris for 2003 A.D. clearly mentioned that: “Due to proper motion, the nirayana longitude of the star Chitra (Spica) has, however, diminished by 60 seconds during the period 1718 years from 285 A.D.” This clearly indicates that the ayanamsa value adopted by Lahiris Ephemeries is to be updated so that the initial point of sidreal Zodiac is firmly linked with star chitra to meet astrological requirement. Nutation in longitude Nutation is an inevitable part of the precession motion of the poles of the earth’s equator. This depends mainly on the motion of the sun(earth) and of the moon in their orbit. The value of the nutation (plus or minus) needs to be applied to the value of mean ayanamsa of the day. The true value of the ayanamsa of any epoach is to calculated as under: Ist step: Mean longitude of star chitra – 180o = Mean Ayanamsa nd 2 Step: Mean Ayanamsa + notation in the longitude for That day = True Ayanamsa The following formula for notation was decided in a conference of astronomers, held in May 1896 at Paris:“ – 17.235” (sine Rahu) – 1.27“ (sine SUN x 2)“ The sayana longitudes of true rahu and SUN are to be applied in the formula. The approximate value of Nutation in longitude can be obtained with the help of following table by using true sidereal Rahu of the date. Table : Nutation from sidereal longitude of Rahu Sl. No. Niryana Rahu Nutation in Seconds Niryana Rahu (1) (2) (3) 1. 11s 07º –0"+ 5s 07º s 2. 11 22º –5 + 5s 22º s 3. 0 07º –9 + 6s 07º 4. 0s 22º –12 + 6s 22º s 5. 1 07º –15 + 7s 07º s 6. 1 22º –16 + 7s 22º s 7. 2 07º –17 + 8s 07º 8. 2s 22º –16 + 8s 22º s 9. 3 07º –15 + 9s 07º s 10. 3 22º –12 + 9s 22º 11. 4s 07º –9 + 10s 07º s 12. 4 22º –5 + 10s 22º Note: 1. Nutation is given for interval of 15o longitude of Rahu. Intervening figures can be calculated by methoid of ratio proportion. 32 2. The values of Nutation are negative for column 1 and positive for column 3. These values are subtracted or added in mean ayanamsa to obtain true value of Aynamsa of any epoch or day. On account of Astronomical advancements in last three decades as well as astrological requirements, it has now become necessary to introduce following corrections in the procedure adopted for determining the Ayanamsa value uptill 1985 A.D.: 1. The initial (first)j point of sidereal Aries will always be exactly opposite (180o away) to star Chitra (spica 16). 2. Therefore the correct definition of Ayanamsa will be as under for Astrological purposes: “When mean/true tropical longitude of star chitra (spica 16-xVirgnis) is reduced by 180o, the remainder will be mean/true value of Chitra Pabsha Ayanamsa of the date.” 3. The calendar reforms committee ignored the above two vital requirement of Astrology, and adopted V.E. point of year 285 AD as also initial point of sidereal Aries. On V.E. Day of 285 AD, occuring on Sunday Naresh 22, 21h 27m (ISI), the mean tropital longitude of Star Chitra was 180o 00‘03“ as per forth fundamental catalogue (KT-4). The longitude of true Rahu was about 21o30‘ in Virgo. It is avoius from the above data, that the mean value of Ayanamsa on March 22, 285 AD was 00o00‘03“ and this should have been adopted for Astrological purposes. However, this day was assumed as zero aynamsa day for all practical and particularly for calendarical purposes on the recommendation of calendar reforms committee. As a matter of fact Zero Aynamsa day must have occurred about 21 days prior to V.E. day i.e. on March 1, 285 A.D. If correction for Nutation is applied to mean value of Aynamsa, true Aynamsa value will work out 8“ as V.E. day of March 22, 285 A.D. 4. Due to proper motion of stars, the nirayana longitude of star chitra has, however, diminished by 60“ during the period of 1718 years from 285 AD to 2003 AD. Thus, a small correction of 1 sec. is to be applied say approximately every 30 years since 285 AD so that initial point of sidereal zodic remains linked and opposite to star chitra. 5. The mean tropical longitude of stars is now ascertained from Basic fifth fundamental catalogue (KT-5) instead of Kt-4 which was referred prior 1985 AD. 6. The values of Precession, as obtained by new comb formula and of Nutation as per formula decided in 1896 are no more valid. Both precession and nutation are to be calculated as per adoption of new parameters and constants for precession, aberration and obliquity of the ecliptic as per IAU(1976) and theory of Nutation(1980). Accordingly, mean precession value of V.E. point was adopted as 50.3 seconds aper sidereal year and Lahiris Indian Ephemeris also adopted this value from their 1994 issue. From the above discussion it is clear that Indian Ephemeris panchags are showing aynamsa values assuming V.E. point of March 22, 285 Ad also as initial point of pidereal zodic. This value needs small correction so that initial point of fixed sidereal Zodiac is always be opposite to star Chitra. The Ayanamsa values on Jan. 1, 2003 and 2004 A.D. are given below so that the readers may observe the difference in both values: As per hahiri's Ayanamsa linked Ephemeris with star chitra Jan 1, 2003 True Aynamsa 23º53' 40".97 23º52' 43".96 Mean Aynamsa 23º53' 56".33 23º52' 59".02 Mean Tropical longitude of Star Chitra = 173º52' 59".02 Jan 1, 2004 33 True Aynamsa 23º 54' 34."45 23º53' 37".53 Mean Aynamsa 23º54' 46".62 23º53' 49".07 Mean tropical longitude of star chitra 173º53' 49".07 (The above data is compiled from Lahiri's Ephemeris). The panchang makers and Computer Programmers may take the data from original sources for more accurate and precise calculation. Aynamsa based on star Chitra can easily be calculated by making following deductions in Aynamsa vales given in the Lihiris Ephemeris: Ayanamsa values for the Deduction in following years seconds 1790-1820 A.D. 50 Sec. 1820-1850 A.D. 51 Sec. 1850-1880 A.D. 52 Sec. 1880-1910 A.D. 53 Sec. 1910-1940 A.D. 54 Sec. 1940-1970 A.D. 56 Sec. 1970-2000 A.D. 57 Sec. 1970-2030 A.D. 58 Sec. The proper motion of star Chitra is presently-0.0280 spica per year. The average motion of star chitra since 285 AD worksout to 0.0349 sees per year (60 1719). Table of Chitra Pakasha Ayanamsa Mean Tropical (Sayana) longitude of Star Chitra (spica 16)–180º = Mean Ayanamsa. Mean Ayanamsa + Nutation = True Aynamsa On Ist January of each year Year A.D. Mean tropical longitude of star year Mean Precession Value of Ayamamsa rate of Nutation V.E. point in per sid longitude Lahiri and True Ayanamsa True Aynamsa value adopted by Martand Panchang 1 2 3 4 5 6 7 1985 1986 1987 1988 S 6 6 6 6 0 23 23 23 23 ' 37 38 39 40 " 54.3 44.6 34.8 25.1 0 23 23 23 23 ' 37 38 39 40 " 54.3 44.6 34.8 25.1 " 50.2772 50.2774 50.2776 50.2778 " –13.3 –9.6 –2.8 +0.9 0 ' 23 37 23 38 23 39 23 40 " 41.0 35.0 32.0 26.0 0 23 23 23 23 ' 38 39 40 41 " 37 31 28 23 1989 1990 1991 1992 1993 6 6 6 6 6 23 23 23 23 23 41 42 43 43 44 16.3 6.6 56.9 47.2 36.5 23 23 23 23 23 41 42 43 43 44 16.3 6.6 56.9 47.2 36.5 50.2780 50.2783 50.2785 50.2787 50.2800 +6.7 +11.4 +15.1 +16.8 –17.5 23 23 23 23 23 41 42 43 44 44 23.0 17.0 12.0 4.0 54.0 23 23 23 23 23 42 43 44 45 45 19 14 09 00 15 1994 1995 1996 1997 1998 6 6 6 6 6 23 23 23 23 23 45 26.8 46 17.1 47 08.3 47 58.7 48 48.95 23 23 23 23 23 45 26.8 46 17.1 47 08.3 47 58.7 48 48.95 50.3 50.3 50.3 50.3 50.3 +17.5 +12.1 +7 +1.3 –4.29 23 23 23 23 23 45 44.3 46 25.2 47 15.2 48 00.0 48 44.66 23 23 23 23 23 46 47 48 48 48 40 26.2 11.3 56 40.7 1999 2000 2001 2002 2003 2004 6 6 6 6 6 6 23 23 23 23 23 23 49 50 51 52 52 53 23 23 23 23 23 23 49 50 51 52 52 53 50.3 50.3 50.3 50.3 50.3 50.3 –9.78 –13.92 –16.12 –16.49 –15.34 –12.17 23 23 23 23 23 23 49 50 51 51 52 53 23 23 23 23 23 23 50 51 51 52 53 54 25.5 11.54 59.63 49.55 40.97 34.45 2005 6 38.17 29.46 19.75 09.04 59.33 49.62 23 38.17 29.46 19.75 09.04 59.33 49.62 54 39.91 23 32.50 23 28.39 15.54 03.63 52.15 43.99 37.45 54 55 39.91 50.3 55.30 Note (i) Aynamsa values given in column 6 is linked with starchitra as a refrence point. 34 –7.41 23 54 (2) Aynamsa values given in Colouni 7 is based on adoption of zero Aynamasa day as V.E. point of the year 1985 A.D. (This was not based on Astrological requirement but adopted by on recomendations of the calender committee for commencent of 35