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A BRIEF INTRODUCTION TO VEDIC ASTROLOGY
G.K. Goel
Director of Astrology
Astro Science Research Organisation
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, only a part of astrology. It was used only as a
means to an end.
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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  Draconis was very
near to Dhruva about 2780 BC. This star was so near to the polar point 250 years before
and after this year, that 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 were
narrated by Maharishi Parasara to Maitreya:
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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
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“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 more such lore which were recorded in the
Vedic period since 6000 BC. This Vedic lore, 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.
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.
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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 (ie 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
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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
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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.
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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, by different authorities, of the time durations of the Yugas.
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 discussions
above.
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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 upto the Era of the
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.
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This also proves that the Vishwamitra who made these observations lived after the Era of
the Mahabharata war. (As explained above, the Era of Yudhishtara was before 2448 BC.
Some authorities even go as early as 3076 BC.)
Maharishi Parasara – the Father of Hindu Astrology (1850 BC)
I refer here not to the Maharishi Parasara who lived in the Era of the Mahabharata war
and was the father of Maharishi Vyasa. This Parasara and his son Vyasa lived before
2448 BC (or 3076 BC).
I refer here to the Maharishi Parasara who narrated the Vishnu Purana and the Brihat
Parasara Hora Shastra to Maitreya sometime during the period between 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 them. 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).
Parasara made full use of the information available in the Vedas, Samhitas and the
Brahamna Granthas which were created by Vedic rishis mainly during the period
between 6000 and 2000 BC. He gave new direction and meaning to astrology.
I am giving below, in brief, the principles laid down by Parasara. These principles were
not in vogue till 2000 BC (at least no written 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:
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;% '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 Capricorn), another one in
the north (on the line of 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 tropical Libra start.
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There is 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 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).
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(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 a 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 (ie 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 (orseason) and after the occurrence of the
Vernal Equinox day. This month is also designated the month of Chaitra (to keep in step
with the lunar months). 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).
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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, and can also be called Chaitra
Masa. Thereafter, the names of the subsequent solar months are called Phalguni etc,
in line with the names of the lunar months. (This is explained in the Vishnu Purana,
chapter 10, from sloka 4 onwards. The same method was adopted for naming tropical
and sidereal signs.)
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
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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
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.
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(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).
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’.
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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.
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:
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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.
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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
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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
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