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.

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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 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.

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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:

Ansha 2, chapter 9, slokas 1, 2 and 3

rkjke;a Hkxor% f'k'kqekjkÑfr izHkksAfnfo :ia gjs;ZÙkq rL; iqPNs fLFkrks/zqo

%AA2AAlS"k Hkzeu~ Hkzke;fr pUnzkfnR;kfndku~

egku~AHkzeUreuq ra ;kfUr u{k=kkf.k p

pØor~AA2AAlw;kZpUnzelkS rkjk u{k=kkf.k xzgS% lgAokrkuhde;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:

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vk/kj Hkwr% lforq/zZqoks eqfuojksÙkeA/zqoL; f'k'kqekjks¿lkSlksvfi ukjk;.kkRed

%AA25AAgfn ukjk;.kLrL; f'k'kqekjL; lafLFkr%AfoHkrkZ loZ HkwrkukekfnHkwr% lukru

%AA25AA“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

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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.

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

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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

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.

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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

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

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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.

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.)

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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.

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

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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 2382-

2352 BC, when his age was between 47-77 years.

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

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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:

;% 'osrL;ksÙkj% 'kSy% J`îõ-okfufr foJqr%A=khf.k rL; rqÜk`Äõkf.k ;Sj;a J`îõ-okULe`r

%AA74AAnf{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%AA76AAn'ia×peqgwrZ oS rnsrnqHk;a Le`re~AizFkesÑfÙkdkHkkxs

HkkLokaLenk'k'khAA77AA

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fo'kk[kkuka prqFksZ¿'ks equs fr"BR;la'k;e~Afo'kk[kkuka ;nk lw;ZÜpjR;a'ka

r`rh;de~AA78AArnk pUnza fotkuh;RÑfÙkdkf'kjfl fLFkre~ArnSo fo"kqok[;ks¿;a dky%

iq.;ks¿fHk/h;rsAA79AArnk nkukfu ns;kfu nsosH;% iz;rkRefHk%Aczkgke.ksH;% fir`H;Üpeq[kesrÙkq

nkute~AA80AAnÙknkuLrq fo"kqos ÑrÑR;ks¿fHktk;rsAvgksjk=k¼ZHkklkLrq dyk% dk"Bk%

{k.kkLrFkkAA81AAIn 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

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

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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).

(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

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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 fgAeS=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).

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

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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

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.

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(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).

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

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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.

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.

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 equsAJksrfePNkfe 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%Arkuga 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.

25

(1) The birth sign chart also acts as one of the divisional charts.

(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.

26

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

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`rksofLrO;Z×tuew#tkuq;qxys tÄ~ ?ks rrks¿fÄ~?kz};e~A

28

es"kkf'oçFkek uo{kZpj.kk'pØfLFkrk jk'k;ksjkf'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,

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.

29

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).

(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) Brihat Parasara Hora Shastra(3) Vishnu Purana. Gita Press, Gorakhpur(4) Prasad, Dr. Gorakh. Bhartiya Jyotish Ka Itihas(5) Shrimad Bhagavatam Mahapuran. Gita Press, Gorakhpur(6) Issues in Vedic Astronomy and Astrology, Chapter 11. Motilal Banarsidas, 1989

30

(7) 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

31

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.

32

(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 2nd Step:

Mean Ayanamsa + notation in the longitude for That day = True AyanamsaThe 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 07º2. 11s 22º –5 + 5s 22º3. 0s 07º –9 + 6s 07º4. 0s 22º –12 + 6s 22º5. 1s 07º –15 + 7s 07º6. 1s 22º –16 + 7s 22º7. 2s 07º –17 + 8s 07º8. 2s 22º –16 + 8s 22º9. 3s 07º –15 + 9s 07º10. 3s 22º –12 + 9s 22º11. 4s 07º –9 + 10s 07º12. 4s 22º –5 + 10s 22ºNote: 1. Nutation is given for interval of 15o longitude of Rahu. Intervening figures can be

calculated by methoid of ratio proportion.

33

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 (180 o 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 linkedEphemeris with star chitraJan 1, 2003

True Aynamsa 23º53' 40".97 23º52' 43".96Mean Aynamsa 23º53' 56".33 23º52' 59".02Mean Tropical longitude of Star Chitra = 173º52' 59".02

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      Jan 1, 2004True Aynamsa 23º 54' 34."45 23º53' 37".53Mean Aynamsa 23º54' 46".62 23º53' 49".07Mean 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 infollowing years seconds1790-1820 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 AyanamsaMean Tropical (Sayana) longitude of Star Chitra (spica 16)–180º = Mean Ayanamsa.Mean Ayanamsa + Nutation = True AynamsaOn Ist January of each year

Year Mean Mean Precession Value of True TrueA.D. tropical Ayamamsa rate of Nutation Ayanamsa Aynamsa

longitude V.E. point in valueof star per sid longitude adopted by year Lahiri and

MartandPanchang

1 2 3 4 5 6 7

S 0 ' " 0 ' " " " 0 ' " 0 ' "1985 6 23 37 54.3 23 37 54.3 50.2772 –13.3 23 37 41.0 23 38 371986 6 23 38 44.6 23 38 44.6 50.2774 –9.6 23 38 35.0 23 39 311987 6 23 39 34.8 23 39 34.8 50.2776 –2.8 23 39 32.0 23 40 281988 6 23 40 25.1 23 40 25.1 50.2778 +0.9 23 40 26.0 23 41 23

1989 6 23 41 16.3 23 41 16.3 50.2780 +6.7 23 41 23.0 23 42 191990 6 23 42 6.6 23 42 6.6 50.2783 +11.4 23 42 17.0 23 43 141991 6 23 43 56.9 23 43 56.9 50.2785 +15.1 23 43 12.0 23 44 091992 6 23 43 47.2 23 43 47.2 50.2787 +16.8 23 44 4.0 23 45 001993 6 23 44 36.5 23 44 36.5 50.2800 –17.5 23 44 54.0 23 45 15

1994 6 23 45 26.8 23 45 26.8 50.3 +17.5 23 45 44.3 23 46 401995 6 23 46 17.1 23 46 17.1 50.3 +12.1 23 46 25.2 23 47 26.21996 6 23 47 08.3 23 47 08.3 50.3 +7 23 47 15.2 23 48 11.31997 6 23 47 58.7 23 47 58.7 50.3 +1.3 23 48 00.0 23 48 561998 6 23 48 48.95 23 48 48.95 50.3 –4.29 23 48 44.66 23 48 40.7

1999 6 23 49 38.17 23 49 38.17 50.3 –9.78 23 49 28.39 23 50 25.52000 6 23 50 29.46 23 50 29.46 50.3 –13.92 23 50 15.54 23 51 11.542001 6 23 51 19.75 23 51 19.75 50.3 –16.12 23 51 03.63 23 51 59.632002 6 23 52 09.04 23 52 09.04 50.3 –16.49 23 51 52.15 23 52 49.552003 6 23 52 59.33 23 52 59.33 50.3 –15.34 23 52 43.99 23 53 40.972004 6 23 53 49.62 23 53 49.62 50.3 –12.17 23 53 37.45 23 54 34.45

2005 6 23 54 39.91 23 54 39.91 50.3 –7.41 23 5432.50 23 55 55.30

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Note (i) Aynamsa values given in column 6 is linked with starchitra as a refrence point.

(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

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