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The aim of this booklet is to introduce the concept of the Precession of Equinoxes to the general reader. A bird's eye view of some astronomical and kindred concepts is made in the first four sections to prepare the reader for the later sections. The author has consulted many books in Sanskrit and English since the sources are referred to.
The aim of this booklet is to introduce the concept of the Precession of Equinoxes to the general reader. A bird's eye view of some astronomical and kindred concepts is made in the first four sections to prepare the reader for the later sections. The author has consulted many books in Sanskrit and English since the sources are referred to.
The aim of this booklet is to introduce the concept of the Precession of Equinoxes to the general reader. A bird's eye view of some astronomical and kindred concepts is made in the first four sections to prepare the reader for the later sections. The author has consulted many books in Sanskrit and English since the sources are referred to.
Prq(essor of MathemaHcs, L-ILiuerslly College, Trluandrum Preface The aim of this booklet is to introduce the concept of the Precession of Equinoxes to the general reader. As I started writing. I found that I had to steer between Scylla and Charybdis: If the booklet bristles with tech- nicalities and turns out to be suffocatingly intellectual the general reader may reject it; on the other hand, in the total absence of technicalities this may degenerate blto 'mere trash' , the most unwelcome form for a scientific work. So technicalities are Introduced, but reduced to a minimum and sufficient care is taken to make the lntroductton a bit informal. A bird's eye view of some astronomical and kindred concepts is made in the first four sections to prepare the reader for the later sections. To know what Ayanamsa is, one should know what the first point of Aries is and, in turn, to know that one needs to have some knowledge of Astronomy and this is what the first four sections deal with. : Around 1962. a series of articles under the cap- tion ' 'the vexed question of Ayanamsa' was published in the Astrological Magazine. At that time I found these articles quite exciting and informative. I had often planned a general book on the subject, but because of hectic mathematical activities and many other con- straints, I could hardly get the leisure required for the execution of my plan. The idea of writing such a book grew out of a conversation with Prof. N.E.Muthuswamy and I wishto express my sincere thanks for his encouragement and valuable sugges- tions. It is not out of place to point out some salient features of the booklet. As regards the dates of Aryab- hata and Varahamlhira. the view generally accepted by the scholars is followed. The author has consulted many books in Sanskrit and English since the sources are referred to in important places, no bibliography is separately given. In the transliteration of Sanskrit words the standard scheme is avoided as the book is being addressed to the general reader. I wish to express my sincere thanks to Dr. B.V. Raman, the Editor, Astrological Magazine, for permit- ting me to incorporate the material on Ayanmsa from his Astrological Magazine of August 1991. I also express my sincere thanks to Shrl.V. Lakshmana Iyer, Chief Engineer (Retd), Kerala State for his valuable suggestions, particularly regarding the incorporation of various ayanamsa figures. I was in- itiated into Jyotisha by my revered father and Guru Shri. A.N. Srinivasaraghava Iyengar. when I was quite a boy. With respectful memories, the booklet is dedi- cated to him. I wish to thank Sri. M. Easwaran, Editor and Smt. M.Girija, Proprietor. CBH Publications, for undertak- ing to publish this book. S.Madhavan Contents Preface l.Candles of the Heavens 2.Castle in the Air 3.Spln and Merry Go-roLnds 4.From the Time's Abysmal Chasm S.Wlther Equinox? Westward Ho! 6.S\ving or Reel? 7. Ayanamsas in the Arena 8. Astrology sans Mythology 9.East is East and West is West 10. Sayan a versus Nirayana ll.Epllogue Appendices 7 15 21 29 39 4:1 53 67 73 77 81; 1 Candles of the Heavens Who is not enchanted by the myriads of twin- kling stars that adorn the dark blue velvet of the night sky? The advancing night which sprinkles stars all over the sky excites the poet's imagination who lets his fancy roam everywhere. The average man, however Is forced to be indifferent to the celestial phenomenon. He finds pleasure in slumber after toiling and moiling during the day. Vociferous drunken brawls break the silence of night. Robbers stealthily move in darkness to achieve their ends. But there is one man who is really serious, trying to learn about the stars. He is the star-gazer. He searches for his celestial companions with the guidance of his telescope. At times there are signs of ardent pleasure on his face. His jubilant face turns pale when things are not up to his expectations. He makes some measurements on the graduated circles ofhis telescope and silently engages in computation. But, What is he actually doing? What does he measure and what does he compute? What is the framework in which he does his operations? One needs to know these before taking to a serious study of Astronomy. Muddle of Ayanamsa/ The first task is to identify the stars. The primitive man to whom the stars were pieces of wonder imagined fanciful stories about them. An old Malayan story as- serts that the stars were the children of the Moon - mother who brought her children out only during the night, when jealous Sun who had no children, was not present. The milky way used to be identified with the celestial Ganges. Despite these descriptions of excited imagination, the early man took great efforts to stud\' the stars. The method ofidentification of stars is much like identifying a house in a city; give the name of the street and the number of the house. Since it is difficult to identify the stars unless they are sufficiently bright, stars are arranged in groups called constellations first and then with the constellations, the stars are iden- tified. The constellations are given names after the anfmals or objects which they are supposed to resemble. Sometimes they are named after characters in mythology. 'Sapta-rishi-mandalam' for instance is named after the seven sages, Marie hi, Vasistha, An giras, Atri, Pulastya. Pulaha. and Kratu. The faint com- panion ofVasishta is named after Arundhati. The general method followed in the West is to give a Latin name to a constellation and name the individual star as Alpha, Beta, Gamma etc. of the constellation in descending order of brightness. Thus Canis major is a group of stars supposed to represent the figure in the form of a dog. The brightest star in the group is called Alpha Canis Majoris. This star is also known as Sirius (Lubdhaka in Sanskrit) and is the brightest star in the sky. Bright stars have generally individual names. There is an important group of constellations called the I Muddle of Ayanamsa Zodiacal constellations viz., Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. The constellation Aries is so called because ofits supposed resemblance to a ram. The brightest star in the constellation is Alpha Arietls. the second is Beta Arietis and so on. Indian astronomy refers to twelve rasis or signs as Mesha, Vrishaba, Mithuna, Karkataka, Simha, Kanya, Tula, Vrischika, Dhanus, Makara, Kumbha and Miua, which are supposed to be same as above. But Mesha repre- sents a portion of Zodiac of length so Vrishabha rep- resents the region oflength 30 that follows, and finally Miua represents the last 30 of the Zodiac. One striking feature of Indian astronomy is that though Mesha rep- resents a Zodiacal Rasi, no constellation or group of stars is identified as Mesha. Similarly none of the 12 Zodiacal rasis is represented by an actual group of stars. On the other hand, Mesha is identified with As- vtni, Bharani and the first quarter of Krittika. Vrishab- ha is identified with 2nd, 3rd, and 4th quarters of Krittika, Rohini and first two quarters ofMrigasirsa and so on. Thus all the 27 nakshatras are distributed among the 12 zodiacal rasis, each sign receiving 2 nak- shatras and a quarter. These nakshatras are actu ally represented by groups of stars. For example, Asvini is a constellation of three stars resembling the face of a horse. Each nakshatra has a principal star or yogatara, which is generally a bright star of the group. However the two classifications do not completely coincide. Sravana or Altair. the principal star of the nakshatra sravana is in Makara rasi. One may expect it to be in the constellation Capricornus. But it is actually a star Muddle of Ayanamsa I in the constelation Aquila. It is true that there are com- mon stars in the two classifications. But they are not completely identical. But it is not important as the Mesha rasi, and the stars Asvini, Bharani and the first quarter of Krittika represent the same region of the Zodiac, and similarly for the other Zodiacal rasis and the corresponding nakshatras. We have given lllustra. tions of the constellation Leo, whl$ consists of the p r l n l p ~ l stars of Magna (Regulus), Purvaphalguni [Delta Leonis) and Uttaraphall!uni (Denebola) and Leonis and Dipper, the constellation. (see figures i and U). LEO and (2) here'
figure (1) THE DIPPER ( Snptnrshimnndalnm) jlgure (2) I Muddle of Ayanamsa We shall give below principal stars (yogatara) of the 27 nakshatras, and the corresponding names in the West. Nakshatra Asvini Bharani Krlttilta Rohini Mrigasirsa Ardra Punarvasu Pushya Aslesha Magha Purvaphalguni Uttaraphalguni Hasta Chitra Svati Visakha Anuradha Jyeshta Mula Purvaashadha U ttaraashadha Sravana Sravishta Satabhishak Western name Beta Arietis 41 Arietls Eta Tauri (Aicyon) Alpha Tauri (Aidebarren) Lambda Orionis Alpha Orlonis (Betalguese) Beta Geminiorum (Pollux) Delta Cancri Alpha Cancri Alpha Leonis (Regulus) Delta Leonis Beta Leonis (Denebola) Delta Corvi Alpha Virginis (Spica) Alpha Bootis (Arcturus) Iota Lobrae Delta ScorpU Alpha Scorpii (Antares) Lambda Scorpii Delta Sagittarii Delta Sagittarii Alpha Aquilae (Altair) Alpha Delphini Lambda Aquarii Muddle of Ayanamsa / Nakshatra Western Name Poorvabhadrapada Alpha Pegasl Uttarabhadrapada Alpha Andromedae Revati Zeta Piscium In the boqk 'Popular Hindu Astronomy by Kalinath Mukherji an attempt has been made to identify Mesha, Vrishabha etc., i.e., Zodiacal rasis as constella- tions. The identification is done with the help of scrip- tures and Sanskrit Literature. However there is no conclusive proof to show that such a system of describ- ing the rasis as constellations was actually in force in ancient India. It is likely that such a system was prevalent in ancient India and the knowledge of this system was lost with the passage of time. 2 A Castle in the Air Any reader may have at least a dim recollection of the geography he learnt in the secondary school. However, no knowledge is presupposed. The ideas are introduced without much technicalities. One understands what is meant by a sphere. -Any section of a sphere by a plane is a circle. When the plane passes through the centre of the sphere, the section is called a great circle, otherwise a small circle. In the strict sense of the term the earth is not spherical in shape., but spheroidal. But as an approximation we shall treat the earth as a sphere and build our concepts. Any observer of the sky notes that the celestial bodies rise, move upwards, and set. Dynamical considerations force us to conclude that the earth rotates about an axis. We observe that the rotation is from west to east. This axis meets the earth in two points on earth called the North and South Poles. The terms Meru and Badavamukha are used to designate these in Indian astronomical literature. All the points equidistant from the two poles lie on a great circle called the equator, known as Niraksharekha in the Indian system. All 8 Muddle of Ayanamsa I circles that are passing through the North and the South poles are called meridians or circles of longitudes and small circles along planes parallel to that of the equator are called parallels of latitude. The meridian which passes through Greenwich is called the Universal Meridian. For any place on earth, the terrestrial lon- gitude is determined thus. Draw the circle oflongitude through the place A. Let the Greenwich meridian and meridian through A meet the eQuator at G 1 and A1 respectively. Then the length G 1 A 1 which is the same as the angle subtended by G 1 A 1 at the centre of the earth is the longitude. Longitude varies form 0 to lso and can be east or west of Greenwich. The parallels of latitude determine the position of a place north or south of the equator. For the place described above, terrestrial latitude is North or South according as the place is north or south of the equator. The terrestrial latitude is measured by the arc of the meridian through A in- tercepted between A and the equator. It varies form 0 to 90. For an observer in the North Pole there will be no north, east or west. There is only South. Similarly for an observer in the South Pole, there is only North. For any observer the sky appears in the form of a hemispherical dome with the stars as points of light spread on its surface. Naturally an astronomer im- agines a celestial sphere around him. He, treated as a point, is at the centre ofthe sphere. He finds the posi- tions of the stars and other celestial bodies as seen on the sphere. The star Sirius, for example is at a distance of 8.7 light years from the earth, and the star Alpha Centauri is at a distance of 4.3 light years. But he uses the projections of these on the celestial sphere for his Muddle of Ayanamsa immediate study. though the actual positiOns are required in some other contexts. Now the properties of the sphere and methods of spherical geometry and trigonometry can be effectively applied to study the movement of celestial bodies. Given any two points. we can always draw a great circle joining them. The distance between any two points on a sphere is measured by the arc of great circle joining them. This is taken to be the angle subtended at the observers position by the two points. The term 'horizon' is used in common life, and one is intuitively aware of what it Is. Varahamlhira. the celebrated astronomer of Ujjaln. defines it as a circle along which thesky and the earth appear to meet. More formally we can define horizon as the great circle of the celestial !phere intercepted by the tangent plane to eallth's ' 1rface at the observers position. The point of celestial sphere that is vertically Overhead is called the Zenith (Z) and its antipodal point., the point diametrically op- posite to it, is called the Nadir (N). The earth's polar axis when extended in either direction meets the celestial sphere in the North and south celestial poles. The North pole is conveniently located with the help of the pole star. The point on the horizon below the North pole Is called the North Point. From this the South/the East and the West points can be fixed. One important prin- ciple is that the height of the pole above the horizon is equal to the latitude of the place. For any circle on a sphere. the diameter of the sphere perpendicular to the plane of the circle is called its axis and the points of intersection of the axis with the sphere are called poles. For any circle, a great circle through its poles is called 10 Muddle of Ayanamsa I a secondary. The great circle with the north celestial pole and south celestial pole for poles is called the celes- tial equator. The celestial equator divides the celestial sphere into two hemispheres, the northern and southern hemispheres containing respectively the north and south celestial poles. The meridian of a place is the great circle passing through the Zenith, the Nadir and the poles. Verticals are secondaries to the horizon and the vertical through the East and West points are called the prime vertical. Any careful observer can see that the Sun is having an eastward motion in the sky with respect to the fixed stars. Observe the eastern horizon before sunrise. Certain stars will be visible near the horizon which gradually pale into insignificance with the arrival of the Sun at the eastern horizon. Repeat the process continuously for a few days. One can notice the group of stars visible near the horizon changes con- tinuously suggesting thereby an apparent motion of the Sun eastwards with respect to the stars. The Sun com- pletes the revolution with respect to the stars in the course of a period called a sidereal year. The apparent path of the Sun is called the ecliptic. This apparent mo- tion is actually due to the earth's revolution, in the orbit around the Sun. The Zodiac or Zodiacal belt con- sisting of the constellations Aries, Taurus, Pis- ces. ......... covers the ecliptic. The ecliptic is defined as a great circle of the celestial sphere and it is inclined at about 23 -2 T to the equator. The points of intersec- tion of the celestial equator and the ecliptic are called the first point of Aries ( )' l and the first point of Libra (a). The point at which the Sun leaves the southern hemisphere to the northern hemisphere in the west to I Muddle of Ayanamsa east motion along Flg(lli) HL- the ecliptic K and K' the poles qf the ecliptic S a celestial body D the fool of the secondary through S t D the (celesttal) longtlude of S S D - the (celestial) latitude of S Fig (iv) .l.'l};ttV} II is called the First point N E- the East point. W- the Westpoint. S - the South point. N- the North Point. P the North cele sttal pole and P' the south celesllal pole. nS the celestial horizon, QR the celes- tial equator. HL-the ecliptic. 1 - the First point of Aries. ~ - the First point of Libra. K and K' the poles of til' rliplic. 12 Muddle of Ayanamsa I It is necessary to acquaint oneself with the system co-ordinates used for fixing the positions of stars and planets. Since we are not using all of them in the book, we shall discuss some of them which are relevant to the understanding of the remaining part of the book. The height of any body above the horizon is measured by its angular distance above the horizon along the secon- dary to the horizon through the body, and is called the altitude. If S is a body and SD is a secondary to the horizon D being the foot of the secondary then SD is the altitude. The angular distance measured from the North point (or the South) eastwards upto D is called the azimuth of the body. In this system the coordinates reference to the horizon. We can choose equator and a suitable origin for defining another sys- tem. Let S be a body. Draw SD secondary to the equator. D being the foot of the secondary. Then rD measured eastwards is called the right Ascension and SD is called the declination. The declination is measured positive or negative depending on the hemi- sphere which S (North or South) belongs. This system is generally used to give the positions of stars. We now start with the ecliptic and define another system. Let S be a body and SD, secondary to the ecliptic. rD measured eastwards is called the celestial longitude and SD ls called celestial latitude. SD is measured north or positive and south or negative as the case may be. See figure (lv) for a representation. We recall that tpe first point of Aries is one of the points of intersection I Muddle of Ayanamsa IJ ,of the celestial equator and the ecliptic. It is found that : ~ 4 J i : e first point of Aries has a backward motion of abut '.50" .2 per annum in relation to the stars and this phe no me no n is called the precession of the equinoxes. In Indian Astronomy it is conventional to refer to lon- gitudes in relation to a fixed star in the Zodiac which we shall call 'Meshadr and the longitude so measured is called the Nirayana longitude of the body. If it is measured from the first point of Aries, it is called Sayana longitude. The Meshadi is not the First point of Aries though at some point of time., it coincided with the F'ratpoint of Aries. In Indian Astronomy terrestrial latitude is called Akshamsa, the horlron is called Kl!ihlttja. the celestial equator is called Vishuvavritta, the ecliptic is called apamandala and longitude is called Jhuta. and the celestial latitude is called vikshepa; To quite specific, the celestial longitude is called Nirayana sphuta or Sayana sphuta depending on whether it is measured with reference to Meshadi or the first point of Aries. The celestial latitude or Vikshepa is unaffected by precession. The precession of the equi- noxes is called Ayanachalana in Indian Astronomy. Indian Astronomy employs a term Dhruva for giving the positions of stars. This is generally called the polar longitude, which is measured by the distance of the star from Meshadi along the ecliptic up to the foot of the circle through the celestial poles and the body. If S is the body and P Is the nearer pole and D is the point of inter section of PS with the ecliptic then the angular distance of D measured eastwards from Meshadi is the dhruva. Hence SD is the vikshepa or what may be translated as polar latitude. 14 Muddle of Ayanamsa I The methods given in this section are for northern latitudes. Corresponding changes, whenever required have to be made for southern latitudes in the descrip- tion of the celestial sphere. The attribute c e l e s ~ l is generally omitted by convention tn using the terms. Thus we simply say equator, longitude, latitude etc. dropping the adjective 'celestial'. Corresponding to every point on the surface of the earth, one can visualize a celestial sphere and co-ordinates of celestial bodies can be given with reference to that. However one can choose the centre of the earth as the centre of celestial sphere. co-ordinates referred to this are called geo- centric co- ordinates. It is the convention to give the geo-centric right ascension, declination, longitude, and latitude of celestial bodies. This matters little in the case of distant objects like stars. In the case of comparatively nearer bodies like the Moon, the Sun and the Planets, geo-centric co-ordinates differ from those with reference to any station on the surface of the earth, due to paral- lax. 3 Spins and Merry- Go-rounds Before taking up the study of precession it is necessary to know about the diurnal motion of the stars and planets and the annual motion of the Sun. When the earth rotates about its polar axis once, this duration of time is called a sidereal day - in the west to east direc- tion, the celestial bodies appear to move in the east to west direction. This is called diurnal motion. In the course of a sidereal day, every celestial body rises tran- sits above, sets, transits below and rises again. The body is saia to rise when it reaches the horizon on the east and is said to set when it reaches the horizon on the west. The body is said to have the upper transit when it crosses the meridian overhead,and the lower transit when it crosses the meridian below the observer. Before studying the Sun's diurnal motion everyday, it is necessary to have a general idea of the annual motion of the Sun. We recall that the Sun moves along the ecliptic inclined at an angle of about 23 27' called obll- }I) Muddle of Ayanamsa I quity. (it is denoted hereafter by w) to the celstial equator. On March 21st the Sun is at ( ) and the posi- tion is. called the Vernal equinox. At this instant, the longitude, the latitude, the right ascension and the declination are all zero. The Sun moves eastwards along the ecliptic and comes to the position S 1 on the ecliptic on June 22nd when the longitude =90, The right as- cension = 90 and the declina tlon=w (north). We em- phasize that the Sun is always on the ecllp tic and hence the latitude is alwys o- After June 22nd the Sun- moves eastwards and reaches the position called the Autumnal equinox on September 23rd. At this time the longitude has become 180 the right ascension 180: and the declination decreases to 0. Thereafter the Sun moves along the ecliptic. longitude and the right ascen- sion increase and the south declination increases, On December 22nd Sun comes to S2 called the winter soilS- tice, when the longitude is 210: The right ascension is 270 and the south declination is w. Thereafter the Sun moves eastwards and reaches the first point of Aries once again on March 21st( see figure (v ). S:a. ... - - - *' ... - ....... --,-,..., .. ...- - --- , -- - - ~ - sl - - f ; ~ ... Fig(v) I Muddle of Ayanamsa 17 It is necesary to acquaint oneselfwith the nature of diurnal motion of the Sun. When the latitude of a station lies between 0 and go.w (North) the general nature of the diurnal motion can be described thus. On March 21st, the Sun rises at east point and sets at the west pqlnt. the equator being its diurnal path. The day and night are of the same duration. After this the rising and setting points are shifted northwards, the Sun's diurnal path every day being a small circle parallel to the equator. The day lengthens and the night shortens. This phenomenon continues till June 22nd when the day is longest and the rising and setting points are in the northernmost position. Thereafter the Sun retraces Its path, the rising and setting points move backwards and the whole phenomenon repeats in the reverse .. order. On September 23rd, the Sun once again rises at the East and sets at the West. The day and night have the same duration. Afterwards. the rising and setting points are shifted southwards., the day shortens and the night lengthens until December 22nd when the rising and setting points are in southenmost positions and the day is shortest. This pheno-menon repeats in the reverse order till the next March 21st. when the latitude Is go.w the general description given above works through and on the day when the Sun's dedma tion is W-north on the summer solstice day, the Sun touches the north point at setting and there is no night, in any higher latitude the Sun touches the north point on the day when the declination is 90"--? north and thereafter the Sun continues to hover over the horizon without rising and setting for a few days till the declination once again becomes 90'!.) , This is called Muddle of Ayanamsa I perpetual day. There is an equal duration of perpetiual night, and it comes when the Suns declination is go::.; south. At the north pole the day lasts 6 months and the night of an equal duration. However, we are primarily interested in the latitudes between oo and 90' -w (North) for which the essential details are 1. At the equator i.e., when the latitude is 0, the day and night have the same duration on all days. 2. On the equinoctial day, i.e., at the Vernal equi- nox and the Autumnal Equinox the duration of the day and night are the same. 3. At the summer solstice the day is longest ( the njght is shortest) and at winter solstice the day is shortest (the night is longest). For southern latitudes the detaUs can be got by changing the day into night and night into day. It is necessary to add a word of caution. In all these descriptions above, the change in the declination of Sun in a day is not taken into account. In the stric- test sense of the term. the dirunal path of the Sun on any day is not parallel to the equator, but only ap- proximately so. Moreover on March 21st. the Sun need not be at the first point of Aries, at Sunrise and state- ment about the Sun's rising at the East point is only nearly true. However these minute differences can be omitted while making a general study ofthe diurnal mo- tion. At the Vernal equinox, spring commences. Sum- mer at the summer solstice, Autumn at the Autumnal equinox, and winter at the Winter solstice. The period I Muddle of Ayanamsa j' between two successive passages of the Sun through the first point of Aries which we shall call the tropical year reproduces the seasons in the same order. The In- dians have 6 seasons (Vasanta, Grishma, Varsha. Sarat. Hemanta, Sisira) each of two months duration starting fom the S nn 's passage through Meshadi. Thns it is with reference to the sidereal year which doesnot reproduce the seasons in the same way according to the western concept. Let us now examine these details in the light of the description in the preceding section. We recall that the nirayana longitude is measured from the fixed point of the Zodiac called Meshadi and not from the First point of Aries. The entry of Sun in Mesha is called Mesha-sankrantl which occurs when the nirvana lon- gitude of the Sun is zero. In fact Mahavishuvat cor- responds to the day on which the day and the night are of equal duration, and hence it falls on March 21st. This is called the Meshayana in Indian Astronomy. Therefore vishuvat as observed by the Hindu society is not exactly on the day when the lengths of the day and night are equal but a few days later. Similarly Uttarayana. strictly in accordance with the term starts on the day when the Sun starts moving towrds the north. This happens when the day is shortest in the northern latitudes. But the Uttarayana-punyakala observed by the religious Hindu is at the time of Makarasankranti, when the nirvana longitude of the Sun is 270. This occurs a few days after the Sun has started his northward course. All these discrepancies occur because, of the phenomenon called the precession ofthe equinoxes due to which the First point of Aries moves westwards at 20 Muddle of Ayanamsa/ the rate of about 50" .2 per annum. In the Indian system the year used is sidereal. A sidereal year is defined as the interval between two successive passages of the Sun through Meshadi. Let at a time Meshadi coincide with the first point of Aries. This corresponds to the Vernal Equinox. When the Sun comes back to Meshadi after one sidereal year. the First polnt of Aries has already moved westwards by 50" .2 year the real 'Mahavlshuvaf or the Vernal equinox is already over. The vernal equi- nox thus receeds every year and the difference that has accumulated now since the Meshadi and First point of Aries coincided is over 23. In fact the First point of Aries is now in the constel Iation Pisces. At any tlme the quantity to be subtracted to get the nirayana lon- gitude from the Sayana is called Ayanamsa. The Inter- val between two successive passages of the Sun through the First Point of Aries is called a tropical year. The first point of Aries and the instant of the Sun's passage through the first point of Aries are both known by the term the Vernal equinox. Similarly for the First point of Libra and the solstices. In Indian Astronomy the term Vishuva or Vlshuvat ls used to denote equinoxes or equivalently the first point of Aries and Libra. However one can name the First points of Aries. Mah avls hu vat for clarity. It is also called Sayana Meshadi. The term First Point of Aries alone is used in this book. When the term first point of Aries ls used, the reader will remember the synonyms the Vernal equinox, pilrvavishuvat and sayana meshadi. 4 From the Time's Abysmal Chasm We shall introduce in this section the Indian con- cept of time. According to Suryasiddhanta the micro - divisions of time are as follows. I 0 gurvaksharas 1 asu(prana) 6 as us 1 vinadi 60 vinadis 1 nadi 60 nadis 1 day We get a slightly different Version in the Sidhan- taslromanl of Bhaskara. 100 trutis 1 tatpara 30 tatpara 1 nlmesha 18 nlmeshas 1 kastha 30 kasthas 1 kala 30 kalas 1 gatika 2 ghatikas 1 kshana.muhurta 30 muhurtas 1 day The day referred to can be the sidereal day or the savana day. A sidereal day (nakshatra dina) 18 the time )') Muddle of Ayanamsa I for one rotation of the circle of asterisms (bhachakra) or equivaleiJtly the time of one rotation of the earth about its axis. A savana day is defined as the interval between two successive risings of the Sun,. When the savana day is divided into smaller units the attribute savana' is also used to indicate that. Thus a savana day is equal to 60 savana nadis. Though the savana day is ofvariable length, it is what is used by the Indians for common purposes and what is called day in common parlance. With the sidereal year as the base, we have the rnacrodivisions of time. We emphasise that a sidereal year is the time taken by the Sun to move once round the earth in relation to the fixed stars. A rnahayuga or chaturyuga consists of four yugas occurring in the order Krita, Treta, Dvapara and Kali with the following durations: Duration ofKali- 4,32,000 years Duration ofDvapara- 2 x 4,32,000 years Duration ofTreta- 3 x 4,32,000 years Duration of Krita.- 4 x 4,32,000 years Thus the period of a Chaturyuga is 4,32,0000 years. A Kalpa consists of I OOOchaturyugas and it con- stitutes a day ofBrahma., the creator. There is an equal duration of night when the worlds cease to exist. The life span of the creator is I 00 years in his scale and it is but the twinkling ofan eye ofthe supreme Brahman. This kind of theoretical division of time looks ap- parently quixotic. A truti in fact is equal to 1 I 33750 of a second .. and it is defined as the time to break a leaf I Muddle of Ayanamsa oflotus with a sharp blade. One wonders whether these things were actually used or the Hindus had any in- strument to measure them. One important thing is that the Hindus had a great capacity for theorization. In fact, large divisions of time can be used to measure the lives of galaxies and small units for measuring the phenomenon in the microcosmic world. The period of 4,32,000 yeas is quite significant, because the planets come back to their mean positions in that time. The solar months can be defined in the following way. The Month Mesha starts at the entry of the Sun in Mesha and lasts till his entry in Vrishabha. The period of tracing a longitudinal distance 30 since the entry of Mesha is called the Month of Mesha. The month Vrishabha is the time to trace 30 since the entry in Vrishabha and so on. Thus the twelve months from Mesha to Mina can be defined. The term entry in Mesha is to be carefully defined. It is when the Sun's position is at Meshadi, a fixed star of the Zodiac we have defined, In other words it is the instant at which the nirayana longitude of the Sun is Zero. The duration of the years sidereal) according to the Suryasiddhanta is 365 days and 6 hrs, 12 mins. 38.56 seconds, and the modern fig- ure is 365 days 6 hrs 9 mins, 8.6 seconds and there is a difference of about 3 minutes. These are in mean solar units defined later. Apart from the solar measure, or the sauramana, the lunar measure or the chandraniana is also in vogue. At the time when the longitudes of the Sun and the moon are equal, the New moon or amavasaya ends, This is called the conjunction of the Sun and the Moon. The period of tracing a longitudinal distance of 12 by the moon from this position is called 21 Muddle of Ayanamsa I prat ha rna and the period of separation of the Moon eastwards by 12 is called a thithi (lunar date). We give below the lunar days (thithis) of the bright half (sukla paksha) till the moon comes to opposition when the dis- tance fom the Sun is 180. The distance ofthe Moon Thithi from the Sun (eastward 0- 12 12- 24 24- 36 36- 48 48- 60 60- no no- 84 84- oo oo- 108 108- 120 120- 132- 1320- 144 144- 156 156- 168 168- 180 separation) (pratipat) Sukla prathama Sukla dvitiya Sukla tritiya Sukla chaturthi Sukla panchami Sukla shasti Sukla saptami Sukla ashtami Sukla navami Sukla dasami Sukla ekadasi Sukla dwadasi Sukla Trayodasi Sukla Chaturdasi Poornlma At the end of the Poornima or full moon Krishna Paksha or the dark half commences. The period to trace the first 12 after the full moon is called Krishna Prathama and the second 12 is called Krishna dvitiya and so 011. The fifteenth tithi of the Krishna Paksha is Altlavasya at the end of which the moon comes back to the next conjunction and the lunar month ends. Thus I Muddle of Ayanamsa 25 the lunar month consists of 30 tithis and is of duration of about 29 1/2 solar days. With these concepts the lunar months are intro duced., The lunar month Chaitra starts at the Sukla Prathama in the solar month Mina, Vaisakha starts at the sukla pratipat of the solar month Mesha and so on. Since the lunar montb is shorter than the solar the lunar year will be over IO or II days before the solar year. To adjust this adhimasa (intercalary month) is introduced once in three years. A lunar month without a solar ingress (sankramana) is called an intercalary month and it has the same name as the month that follows., but With the prefix adhi. Thus ifthere is an intercalary month before Sravana, it is called adhisravana. The Indian almanac normally gives the details ac- cording to the solar, lunar and other systems. But the sidereal solar year is the basis. One more important thing is that the time accord- ing to the Hindus is not universal. It is subjective. This is best illusrated by a puranic story. The King Revata desperately searched for a suit able bridegroom for his daugher Revati. He decided to meet the creator and get the informtion straight from him. He went to the creators place with his daughter, waited a bit to ask the creator about his problem being enchanted by the symphony of a Gandharva. The creator heard the prob- lem of Revata, and replied. "Oh! Revata! you are in my world now and my time scale applies to you. When you go back to earth, none of the princes you have in mind will be alive. However at the time. there will be a prince named Balarama in Dvaraka, and you can choose him 21i Muddle of Ayanamsa/ as your son-in-law". This Story illustrates that time as concieved by Indians was subjective. In the modern days mean solar units are used. Since the Sun's motion is not uniform and its path Is inclined to the equator, an astronomical mean Sun whose right ascension slightly differs from that of the Sun is defined and the time is measured with reference to that. The motion of the asrtronomical mean Sun being uniform makes time keeping convinlent. The in- terval between two successive mean midnights Is a mean solar day, which is divided ito 24 mean solar hours and so on. We shall close this account With a brief descrip- tion of the Rashtriya Panchanga. As we have observed the Indian almanacs are based on the solar sidereal year. Consequently the equinoxes, the solistics, and the seasons do not repeat with the periodicity Of a solar year. The lunar calendar is adjusted against the solar calender wich is sidereal in character. On the other hand Western calender is based on the tropical year, the duration of which is 365.2422 mean solar days. In having a year of length 365 days an error od 0.2422 of a day , and this is offset by introducing a leap year once in four years, by introducing an additional day In February,. Ev.en with correction, an error crops up and this is removed by the Gregorian correction which rules that century years are not leap years unless divisible by 400. The Indian system as given in Rashtrtya Panchang is based on the tropical year and is aligned with the Gregorian Calendar in the following way. I Muddle of Ayanamsa 27 Month of the National calendar Georgian date on the lst ojthe month 1. Chaitra (30 days): 31 days in leap year March 22 (March 2 1st in leap year) 2. Vaisakha(31 days) April 21st 3. Jyeshta(31 days) May 22nd 4. Asahada(31 days) June 23rd 5. Sravana(31 days) July 23rd 6. Bhadra(31 days) August 23rd 7. Asvina(30days) September 23rd 8. Kartlka(30days) October23rd 9. Agrahayana(30days) November 22 nd 10. Pausha(30days) December 22 nd 11. Magha(30days) January 21st 12. Phalguna(30days) February 20th Saka era which commenced in 78 A.D. is used for this purpose. 5
Whither Equinox ? Westward Ho! Before discussing the evolution of the concept of precession, it is necessary to clarify what the term im- plies. We have defined the term"First Point ofA.r;ies" as one of the points of intersection of the celestial equator and the ecliptic. By the 'Precession of the Equinoxes' we mean a backward or westward motion of the First Point of Aries. In other words, it is not a fixed point, but has a westward motion relative to the stars. The longitudes of stars, thus, are not constant. but change according to the rate of precession. We shall describe a simple experiment. For any place on earth you find that the duration of day is same as that of night on two days in a year. This happens on the equinoctial days. Exactly after a few sidereal years are over, measure the dura- tions of day and night. They will be different. If it is a millennium. the difference will be clearly perceptible. On the other hand, ifthe experiment is performed after an exact number of tropical years are over, the phenomenon of having the durations of day and night 30 Muddle of Ayanamsa/ to be equal repeats. We shall describe a simpler experi- ment. Plant a staff of considerable height at a place. On an equinoctial day, note the position of the shadow at noon, and measure its length. Exactly after a few sidereal years are over repeat the experiment. The length of the shadow will be different. If the experiment is performed after the completion of an exact number of tropical years, the shadow will have the same length. From the experiment we can infer that the equinoxes recede. The idea is quite simple. But it took several cen- turies for mankind to arrive at a defmite conclusion on the phenomenon of precession. One does not know where human clvtllzatlon began. Historians tell us that it was in Babylonia, on the banks of Euphrates and Tigris. The Babylonian clay tablets with their cuneiform writing reveal some facts about the astronomical knowledge they possessed. Astrology was the main goal of Babylonians and as it depended on Astronomy, they devised methods of com- putation of planetary position. They had a luni-solar calendar and they measured planetary longitudes from a fixed point of the zodiac. it is doubtful whether they had any idea of precession of the equinoxes. There are clay tablets which give different positions of the sidereal Equinox. possibly for different times. This does suggest the idea of precession, but they had not penetrated deep into the problem. The Egyptians also devised a calendar. The solar year of 365 days was adopted, by them by about 3000 B.C. They understood later the inaccuracy of their methods and introduced some correction. Accordingly, the heliacal rising of Sirius was chosen as the beginning I Muddle of Ayanamsa of the Egyptian year because it was the brightest star in the sky. Being enchanted by the bright ness of the star, they deified it by identifying with the Goddess Is is, However, they did not have any idea of precession. In Greek civilization we find really an attempt to explain the phenomenon of precession. Even this oc- curred only after the civilization reached a fairly high level of advancement. The systematic study of preces- sion started with Hipparchus. He lived in Rhodes and had spent some time in Alexandria, the intellectual metropolis of the West during his days. An anecdote is narrated to show how he took interest in the precession of the equinoxes. The appearance of a new star in Scor- pio in 134 B.C.created great interest in him and he pre- pared a catalogue of stars and classi fled them into six magnitudes, those of the sixth being just visible to the naked eye. When he compared the positions given by Timocharis and Aristyllus one hundred and fifty years before, he found that there was some difference. There was a general increase in the longitudes of stars and a natural conclusion was that the equinoctial points had changed. Hipparchus also noted that the obliquity and the latitudes of stars did not show any change. So he concluded that the equator might have shifted from east to west, retaining the inclination to the ecliptic unal- tered. Thus he arrived at the important discovery ofthe precession of the equinoxes. He therefore defined two kinds of years, tropical and sidereal, The sidereal year is the time required by the sun to return to the same star after one revolution and the tropical year is the in- terval between two successive passages of sun through the first point of Aries. Hipparchus also computed the Muddle of Ayanamsa I lengths of these two kinds of years with considerable amount of accuracy. The next important astronomer in the line was Ptolemy of Alexandria. Astronomers like Geminus, Kleomedes. Theon of Smyrna and Martinus Cappella do refer to the theory. But Proklus rejects the theory. Much similar to some Indian astronomers Proklus gives the theory of libration of the equinoctial points. The idea is that the longitude of a star increases for 640 years at the rate 1 /SO years and then starts decreasing for 640 years and then again increases for 640 years again and so on. Ptolemy did not agree with this theory. To him, precession was due to the rota tion of the sphere of fixed stars from west to east around the poles in about 36,000 years. After Ptolemy there followed some in Alexandria and the last of them, Hypatia. was brutally murdered. This brought the in- tellectual activity in Alexandria to a standstill. The revival of astronomical studies starts from the Renaissance. How different facts individually helped to study the theory of precession of the equinoxes Is im- portant. The Ptolemaic theory was deeply rooted in the academic circles of Europe until the Copernican chal- lenge. The Ptolemaic theory was essentially geocentric. Copernicus replaced it by a heliocentric system. This had the specific advantage of explaining direct and retrograde motions. In his work De Revolutionibus, he explains that precession originates from a slow motion ofthe earths axis. such that it is inclined always at the same angle to the ecliptic. He gave the period for Its revolution as 26,000 years. I Muddle of Ayanamsa 33 Tycho Brahe, the celebrated Danish astronomer is another impor tant person in the list. With the help of King Frederick II, he established the Hveen Obser- vatory or Uraniburg as he called it. He patiently made observations with the help of the instruments he had. He employed a system of Astronomy which was a hybrid of the Ptolemaic and Copernican systems. According to him the Sun and the moon revolved round the earth and the other planets revolved round the sun. To him, we owe a catalogue of 777 stars which furnishes an exact value of precession. Galileo, his contemporary was responsible for a breakthrough from the conven- tional methods. Though he did not directly influence the concept of precession. it was his invention of the telescope that paved the way for accurate observation. In the meanwhile, Kepler, an assistant of Tycho Brahe examined the planetary tables prepared by Tycho Brahe and arrived at his famous laws of Planetary motion. When this reached the hands of Newton, he discovered the inverse square law from which the theory of planetary motion could be inferred. This put science on sound foundations and heralded the era of classical physics. Newtonian theory of gravitation made possible a dynamical explanation for precession which we out- line below: The earth is actually spheroidal in shape. The sun and the moon exert their attractive forces on the earth. Since they do not remain in the equatorial plane al- ways, the resultant force does not pass through the centre of graqty of the earth. Therefore it does affect the axis of rotation of the earth by giving it a velocity of rotation round the axis of the ecliptic. A force acting 34 Muddle of Ayanamsa I through the centre of gravity of a body does not affect the rotation of the body about its centre of gravity. The resultant force of attraction of the sun and the moon on the earth acts in a direction inclined to the equatorial plane. If the earth were not rotating, this force will tend to make the earth's axis perpendicular to the direction of the resultant force. But because ofthe rotation of the earth the axis rotates about an axis perpendicular to the direction ofthe resultant. The rotation is very much like that of a top which is in rotation about the axis of symmetry. At each instant, the axis of the top moves at right angles to the direction of gravity without falling, since its rotational velocity is much more than the con- ical motion of the axis. in the case of the earth, the diur- nal rotation is faster than rotation ofthe axis about the normal to the plane of the ecliptic. This motion of the terrestrial axis about the axis of the ecliptic is called the precession due to the sun. The moon also excerts a similar influence and the combined effect is called luni-solar precession. By solar precession the earth's axis takes about 26,000 years to make one revolution about the pole of the ecliptic. By Lunar precession it takes about 19 years. One of the important effects of precession is that the celestial pole revolves about the pole of the ecliptic completing one revolution in about 26000 years. As a result, the pole star has to be changed from time to time. The 'northern star' is not as constant as it was thought to be. The present pole star is not exactly at the North pole but slightly away from it. By A.D.7600 one may have to Alderminn (Alpha Cephei) as the pole star I Muddle of Ayanamsa - and by A.D .. l4,000 Vega( Alpha Lyrae) would have the claim. Flamstead, who was the first astronomer Royal has given the celestial history of the observations of fixed stars, planets, sunspots and Jupiter's satellites. His star catalogue is immensely useful in the study of precession. Bradley who was the third astronomer Royal is well known .for the study of aberration, observes thus: when I considered these circumstances and the situa- tion of the ascending node of the moon's orbit, at the time when I first began my observations, I suspected that the moon's action upon the equatorial parts ofthe earth might produce these effects, for if, the precession ofthe equinox be, according to Sir Isaac Newton's prin- clples,caused by the action of the Sun and the moon Qpon those parts, the plane of the moon's orbit being at one time above 10" more inclined to the plane ofthe equator, than another, it was reasonable to conclude that the part of the whole annual precession which arises from her action would in different years be varied in its quantity, whereas the plane of the ecliptic ,wherein the sun appears keeping always nearby the same in- clination to the equator, that part of precession which is owing to the sun's action may be the same every year, and from hence, it would follow that although the Mean annual precession proceeding from the joint action of the sun and moon were 50", the apparent annual precession might sometimes exceed and sometimes fall short of the mean quantity according to the various situations ofthe nodes of the moon's orblt." J6 Muddle of Ayanamsa I Jean Le Rond D"Alembert who is well known for his famous mechani cal principles contributed to Math- ematical Physics extensively. He made investigations of the precession of the equinoxes and the rotation of the earth's axis, and demonstrated that his theory tallied with that of Bradley. Laplace well known for his equa- tion that bears his name and a contemporary of Napoleon, has discussed precession in his work.Mecanlque Celeste. Frederick Wilhelm Bessel established an obser- vatory in Konigsberg under the patronage of the King of Prussia. With the munificence of the King, he in- stalled instruments to make precise observa tions. He undertook the great task of determining the positions of all stars upto the ninth magnitude between 15 south and 45north declinations. In twelve years, he made about 75,000 observations and these are greatly useful in determining astronomical constants such as preces- sion, aberration and refraction. The head of the astronomical family of the Strunas, Frederick Wilhelm was succeeded by his son Otto as the Director of the Palkovo observatory. He won the gold medal of the Royal Astronom ical society for his determination of the constant of precession in which included the proper motion of the solar system. The rate of precession is not actually a constant, but depends on time. We have discussed only luni-solar precession. When the planets are also taken into account, it is called generalized precession. Science proceeds on the assumption that out knowledge is incom plete. So con- tinues the research on precession. It goes on like that I Muddle of Ayanamsa . , The reader is referred to standard books on Astronomy for a detailed information on precession and the allied concept of nutation. 6 Swing or Reel? Before discussing the Indian concepts on preces- sion we shall introduce a few terms for convenience. As we have seen, the first point of Aries is one of the points ofintersection ofthe equator and the ecliptic and it has a backward notion of about 50".2 per annum. The lon- gitude measured from it is called Sayana longi tude. The longitudes measured from a fixed point of the ecliptic called Meshadi is called Nirayana longitude. Thus we get zodiacs of two kinds, the say ana zodiac and the nirayana zodiac. The sayana longitude of a planet exceeds the nirayana longitude by a quantity called Ayanamsa. In Indian astronomy precession is called ayanachalana. The cele brated astronomer Aryabhata I does not explicitly refer to ayanachalana in his treatise. Since the ayanamsa at this time was nearly equal to zero, it is likely that he bypassed it. At the same time the reference to Kali 3600 in his book has given rise to 40 Muddle of Ayanamsa I some conjectures. The commentator Suradevayajvan on Aryabhatiya observes that a correction has to be ef- fected, posi tive or negative, as the case may be with reference to 3600 kali, thereby suggesting that 3600 is the year in which the two zodiacs coincided. There is no mention about precession in the works of Brah- magupta or Lalla. Bhaskara I did not even approve of the concept. We get a reference to precession ofthe equinoxes in Varahamihira s Brihatsamhita. Varahamihira obser- ves: " there was a time when the suns southerly course commenced from the middle of the star Aslesha. and northerly course started from Dhanishta. This has been mentioned in ancient works". "At present the southerly course of the sun com- mences from the beginning of Karkataka, and the other from the beginning of Makara. The fact which is against the old statement can be verified by the observation. The sun's change of course can be ascertained by mark- ing the position of a distant object either at sunrise or sunset or by marking the entry and the exit of the shadow by the gnomon installed at the centre of a big circle ( drawn on the surface of the earth)". This suggests that Varahamihira was aware of precession and the Sayana and Nirayana zodiacs nearly coincided during his lifetime. This is important since Varahamihira's period can be fixed by other methods. The Pane hasiddanthika is dated around 505 ADr from an internal evidence and a rough estimate ofthe period in which the coincidence of the two zodiacs took place would be 3rd, 4th, 5th or 6th century A.D. I Muddle of Ayanamsa 41 The Suryasiddhanta makes an explicit reference to precession, but purports a theory of libration instead of recession. According to the Suryasiddhanta, equi- noxes swing on either side of the fixed point Meshadi amounting to 600 oscillations in 4,32,0000 years, a mahayuga. Thus the period of oscillation is 7200 years. According to the Suryasiddhanta, it moves uniformly forwards by 27 in the first 1800 years and retraces the path in the next 1800years .. By 3600 years it reaches the zero position. Then it moves backwards to 27 and then retraces its path back to Meshadi. By 7200 Kall, it is again in the zero position .. This theory of libration is now not generally accepted since a dynamical expla nation of recession is given. However, we have to wait till 5400 kali i.e.2229 A.D. to verify the statement ofthe Suryasiddhanta. lf atthat time, the first point of Aries, instead of receding, starts moving forward, the theory of oscillation gets justified. Who knows what may or may not be happening? The rate of precession here is 54" per annum. This theory ofayanadolana[trepidation) as it is called, instead of ayanachalana receives a crush- ing blow from the remarks in Satapathabrahmana. It is mentioned therin that krittikas were always in the east. Being a constellation close to the ecliptic this points out that they were in the equator at the time of Satapathabrahmana. The yogatara or the principal star of krittikas is at a distance of about 36 from the first point of As vim. One is forced to conclude that it was at the first point of Aries. The dolana theory allows a range of24 to 27 and the separation ofthe equinoctial point .bY 36 is not contemplated by the theory unless it is suitably amended.Thus for the time being one is better 42 Muddle of Ayanamsa/ off with the theory of recession and there is no scope for the optimism of dolana-theorlsts. A remarkable exposition of precession is given by Munjala in the work Laghumanasa. He explains the precession ofthe equinoxes and gives the precessional rate as 59". 9 This figure is really significant. In a certain sense the estimate is startlingly accurate in the Indian context. Actually the Indian sidereal year is slightly greater than the actual value and this contributes about 9.76 in the backward direction. Adding this to the precessional constant of 50" .049 the figure works out to 59".8. Bhaskara II gives the theory of complete revolu- tion of the equinoxes. According to him the number of revolutions in one Kalpa i.e. 437 x 107 years is 199,669. This leads to the rate of precession of 59" .9007 per annum. He follows Munjala clearly in this regard. It is surprising that some commentators of Bhaskara reject his theory and advocate the theory of oscillation of equinoxes instead. It is important to note that later writers have abandoned the theory of libration and developed the theory of recession of the equinoxes. Some Indian books on Astronomy give methods of computing the Ayanamsa. Here is a sample: The Saka year reduced by 278 and divided by 70 would give the total precession in degrees at any time. The rate of precession is 51". In this 278 saka is the zero period. This corresponds to 3457 kali or to 355 AD. There are other methods also. But a full discussion Is not at- tempted here. 7 Ayanamsas in the Arena The main problem is this. There is a fixed zodiac or the nirayana zodiac. The nirayana longitudes are measured from a fixed point called Meshadi. At the same time we have the sayana zodiac in which the true longitudes or say ana longitudes are measured from the first point of Aries which moves backwards at about 50".2. per annum. What is the correction required to get the nirayana longitude from the sayana longitude? The correction is called Ayanamsa and the determina- tion of the value of Ayanamsa has given rise to many controversies mainly becS.:ul= of the divergent views on Ayanamsa. At preset$ the .-st point of Aries is at about 7th degree of Pisces: At some point of time these two zodiacs coincided and the coincidence takes place with an iriterval of about 28000 years. But when did they coincide last? From Varahamihira's Brihatsamhita (section 6 supra) one in- 11 Muddle of Ayanamsa I fers that the two zodiacs coincided at some point of his life or at least the difference between the two was quite insignificant during his lifetime. By reference to 427 Saka or 505 A.D. in his Panchasiddhantika for the com- putation, it is naturally inferred that he lived at that time. Normally it is reasonable to fix the time of coin- cidence of these two zodiacs in the 3rd, 4th, 5th or 6th century A.D .. From the commentary on Aryabhatiyam, we ob- serve, that 3600 Kali which corresponds to 498/499 A.D. was the year of zero precession. This Is quite an acceptable suggestion, more so, because of the views in the Suryasiddhanta. Only when we probe further into it, new theories emerge. First of all, what is meant by Meshadi? It is a fixed point of the ecliptic or more in- formally a fixed, identifiable star of the zodiac. The start- ing point should be a bright star or at least a star which can be easily recognised. We normally expect lt In the segments of Revati or Asvlnl. It is also likely that a yogatara of these is used as the Meshadi. It is also pos- sible that the star has now disappeared. Indian books on Astronomy give the polar longitudes of the prlnclpal stars of the various nakshatras and we can easily con- vert them into longi tudes. The longitudes we get here are fixed quantities, having been measured from a fixed point of the ecllptlc.A comparison of the figures with a modern star catalogue suggests the Ayanamsa. According to the Suryasiddhanta, the star Revati marks the end of Zodiac. (Paushnanthe bhagana: Smruta:) I Muddle of Ayanamsa The Yogatara or principal star of Revati is iden- tified with the star Zeta Piscium. The polar longitude of Revati according to Suryasiddhanta is 359o 50' and nirayana longitude is 0. Rev. Ebenezer Burgess who has made an intensive study of the Suryasiddhanta obser- ves:'' In order to get an exact comparison of the posi- tions of junction stars. as defined by the Hindus with those of stars contained in our catalogue, we reduced the polar longitudes and latitudes to the longitudes and latitudes by the following formula .... " The true positions of stars compared we take from Flomsteed's catalogue Britanicus subtracting in each case 15 42' from the longitudes there given in order to reduce them to distances from the vernal equi- nox of A.D. 560 assumed to coincide with the initial point ofthe Hindu sphere." According to this, Revati is the starting point and the zero precession corresponds to A.D.560. This sys- tem is known as the Raivata school( Raivatapsaksha Ayanamsa). As regards the date we should note that the Suryasiddhanta has been the basis for the longitudes of stars. If a different value for the longitude is used, the date will be different. There is another school known as Chaitrapaksha Ayanamsa. The yogatara of Chitra or Spica { Alpha Vlr- ginis ) has a nirayana longitude of nearly 180*. Since this is a bright star, it is likely that this was used as the point diametrically opposite to the Meshadi. From the current value of the say ana longitude of this star, we can estimate that the zodiacs coincided in 345 A.D. However. the longitudes given in various texts differ. 46 Muddle of Ayanamsa I The Surya siddhanta gives the longitude as 180 40*. According to Brahmagupta this is 183 and so accord- ing to Graha-laghava. Taking these different values, dif- ferent values of Ayanamsa will be obtained. The Indian book Grahalaghava takes the year 444 saka ( 522 A.D.) as the year of zero precession and 60" as the rate of annual precession. This, now a days, is of purely his tor leal interest. B.V.Raman gives the following rule, sub- tract 398 from the Christian era and multiply by 50" 113. The constant for precession is thus obtained. The year of zero position corre sponds to the 398 A.D. Lahiri observes in his Ephemeris, "The initial point of nirayana zodiac coincided with the mean equi- noctial point. .... of the mean arrival of equinox day of 285 A.D. which occurred on Sunday. At the moment both the sayana and nirayana longitudes of the star spica were 180 0 3", of the mean moon 353 31' and ofthe mean sun 360 and it was a new moon day." The calendar reforms committee of the Govern- ment of India adopted an ayanamsa of 23 15' for the saka year 1880 to bring about a uniformity among the different Ayanamsas. The year of coinci deuce in this case is 285 A.D. Some Indian astrologers use the Ayanamsa due to Newcomb. In this system the zero position cor- responds to 291 A.D. Sepharial, a western exponent of Hindu Astrology observes in his book." A Manual of Astrology" thus: " By reference to Various Sanskrit and vernacular texts, we have decided in common with many competent Pan- dits that zodiacs exactly coincided in the year of I Muddle of Ayanamsa 47 Kaliyuga 3600. And this agrees with the observation of Mihira in his Samhlta. where commenting on the phenomenon of precession of the equinoxes, he states that in his day the summer solstice coincided with the first degree ofKatakam and the winter solstice with the first degree ofMakara." Kali 3600 corresponds to 498 A.D. While writing this booklet I came across an inter- esting account on ayanamsa in the Astrological Magazine of August 1991. I re pro duce below a portion of the article entitled ' As it strikes Me' by Agastya in the above issue of the Astrological Magazine. Ayanamsa. " In the sixties a number of articles on this subject contributed by well known scholars in Astrology and Astronomy appeared in these columns. Today, the generality of Astrological students follow either Lahiri or Raman. Buell Huggins ln an exclusive article written a decade ago established on the basis of a study of a number of horoscopes, the accuracy of Raman Ayanam- sa. Ifthe proofofthe pudding is in the eating, then the fulfillment of a large percentage forecasts bearing on world affairs made by the Editor in these columns lends credence to the correctness of the so-called Raman Ayanamsa." The well known British astrologer Vivian Robson's observation under the caption" The Kaleidoscope" pub- lished in the November 1933 issue ofthe " The British Journal of Astrology" on Ayanamsa reproduced below should be viewed by our readers objectively. lR Muddle of Ayanamsa I " The term 'Ayanamsa may heed some explana- tion for those who are not conversant with Hindu Astronomy. The Hindu astrologers count their Jon gitudes along the Zodiac of constellations, while we use the Zodiac ofsigns. By the precession of the Equinoxes the signs slip backwards through the constellations, so that our o Aries is gradually receding from the Hindu o Aries at the rate of a little over 50- seconds a year. The number of degrees between these points at any given date is called the Ayanamsa for that date. At first sight, it would appear to be easy to calculate this value with proper accuracy, but unfortunately the problem is one which has never been satisfactorily settled, and many different estimates are current even among the Hindus. Part of the. difficulty lies in the fact that exact Hindu starting point is not very definitely known. while differences between the Hindu and western astronomi- cal constants add further obstacles to solution. The reason I am bringing up this matter is that I have received a very interesting letter on the subject from Mr. Henry Sellqerg. who contends that the true value of the Ayanamsa should be obtainable from the ancient Hindu chronology and Astronomy, and supports his case by calculations based upon the Delambre"s Ancient Astronomy. As the matter is one of considerable impor- tance and De-lambre"s method has not, I think, been put before astrological students. I make no apology for appending the fol lowing details. According to the Suryasiddhanta the whole period of Cosmic evolution known as a Kalpa or day of Brahma consists of 4,320.000,000 years. This is made up of 14 Manvan- taras each of306,720,000 years, together with overlap- I Muddle of Ayanamsa 49 ping twilight periods, each Manvantara being again sub-divided into 71 Mahayugas of 4,320,000 years. A Maht:tyuga contains four Yugas, namely the Satyayuga covertng 1,728,000 years, the Tretayuga covering 1.296,000 years the Dwaparayuga covering 864,000 years, and the Kaliyuga covering 432,000 years. The world is now in the Kali yuga of the 28th Mahayuga of the 7th Manvantara. The actual number ofyears from the beginning of cosmic evolution to the present date Is as follows: Twilight at beginning ofKalpa 6 Manvantaras 27 Maha-Yugas Satyayuga 1.728.000 1 ,850,688,000 116,640.000 1,728,000 1 ,970, 784,000 Less duration of creation 17,064,000 Times since first movement of planets to the end ofsatyayuga 1.953,720,000 Treta Yuga 1,296.000 Dwapara Yuga 864,000 Preseent year ofKali Yuga 5,034 1.955,855,000 This represents the number of years from the beginning of Cosmic Evolution to 9 3 ~ A.D. Multiplying this figure by 12 gives us 23,470.620,408 as the num- ber of solar months expired to date. Then as the num- ber of solar months in one Mahayuga (51.840,000) is fe be the number of inter-calary months in the same period ( 1,593.336) so is the number of solar months expired to,date to 721,384,730 which being added to 50 Muddle of Ayanamsa I months since creation gives us 24,192,005,138 as the number of lunar months expired. Multiplying th1s by 30 gives the number of lunar days expired as 725,760,154,140. Then as the number of lunar days in one Mahayu ga( 1603.000.080) ls to the difference be- tween the number oflunar and solar days ( 25,082,252) so is the number of lunar dates expired to 11,356,018,190 which being subtracted from the lunar days expired gives 714,404,136,050 as the number of solar days expired. It should perhaps be mentioned here that the Hindu solar days are longer than our own, and that their value of precession is also longer than ours, being about 54.525." Using Delambre's method of conversion to arc we multiply the number of lunar days expired by 600 and divide by the number of solar days in a Mahayuga( 1,577.917.828). The result is in seconds of arc. and is equal to 271,650 complete circles plus 8s. 11" 47' 43" .From this six signs must be subtracted as there is a half circle in excess, giving 71" 47* 43" and the Ayanamsa ls three tenths of this result, namely 21 32'18.9". This means that o Aries in our zodiac now coincides with Pisces go 27'41M of the constellations and incidentally, like all estimates of the Ayanamsa, it confirms the fact that the Equinox does not enter the constellation Aquarius for another six hundred years, so that astrologers who are so found of telling us that we are now entering the Aquarian age are really rather premature." " It will be noted that the Raman Ayanamsa for 1933 viz. 21 o 28*31" is very near this figure". This sug- gests a different line of thinking in the study of Ayanam- sa. I Muddle of Ayanamsa 51 The choice of the most appropriate candidate has to be made after going deeply into the merits and demerits of the systems. The different Ayanamsas used and their values are given in the Appendix II. 8 Astrology sans Mythology Hitherto we have been discussing Astronomy, un- equivocally acclaimed as a science. We shall now digress a bit to discuss another branch of learning, namely, Astrology. The purpose is two-fold: tlrst. to dis- cuss the rationale of astrology and then to analyse the need to prepare the astrological documents scientifical- ly and how this process rests on the use ofthe correct Ayanamsa. The man who raises his skeptical eyebrows and denounces astrology often does so because some western scientists also do not accept it. The real pity Is that those who criticize astrology often do not know the A B C of it. But those who really charge-sheet astrology with reasons say that astrology is not a science in the sense that Physics or Chemistry is. Whereas these sciences rest on a well-established corpus of scientific theory, they contend. astrology is not. But one should understand that as a science astrology is not deter- ministic, but probabilistic. From my experience I have 54 , Muddle of Ayanamsa I '' found that the probability of any event indicated astrologically by a single planet or a single combination ranges generally from one third to half. One has to search for other similar astrological indications which could increase the probability. before making any prediction. The quacks are also greatly responsible for the prevalence of erroneous notions about astrology. With half-baked knowledge one sets up practice tn astrology. By sheer luck he becomes the chief astrological. coun- cellor to a ring ofV I Ps. Because of the publicity, the press interviews him. He does not realize that he is there because his stars are good and not because of his know-ledge. He goes on saying whatever he Ukes and gives more opportunity to opponents of astrology to at- tack it. In this section, the author has presented different theories of astrology, old and new. While fdling in the gaps. it seems necessary to formulate an astrological theory consistent with the current scientific thought. particularly when " rising out of social deeps, astrology knocks at the doors of the universities from which it was banished three hundred years ago/ Astrology: Genesis and Growth: The origin of astrology is as obscure as that of many other ancient sciences. Planets were worshiped by the Harrannians Canopus and Odin were symbols of-to borrow Carlyle's phrase-"transcen- dent wonder". which crystallized into worship. In this connection, the author wishes to emphasize that it was not merely the worship of celestial bodies that led to I Muddle of Ayanamsa astrology at least in India. In fact, the Indian astrologers were aware of scientific theories of astrology. But, they could not be presented to the common man for obvious reasons. Moreover, any theory could get popular accep- tance only ifpresented in a semi-mythical fashion. For instance, Varahamihira says in Brihatsamhita that a rainbow is caused when the 'colours' of the Sun's rays are separated. Then he gives the mythological account of a rainbow. Also man, by nature, is interested in fairy tales. Even now there is science fiction, the counterpart of the old mythology. If scientific theories can co-exist with science fiction, certainly astrological theories can co-exist with mythology. The rejection of astrology on the basis of mythology is similar to that of science on the basis of science fiction. One of the earliest accounts of astrology is the cuneiform text Enlmu Anu Enlll( 18th to 16th century B.C.) which belongs to the Babylonian civilization. It describes celestial omens classified into four categories ruled by the gods Sin.Shamsh, Adad and Ishtar. The influence of the Babylonian text is clearly discernible in the astrological analysis of the Egyptians around the 5th century B.C. Later, Hipparchus who belonged to the Greek School made substantial contribution to the sub- ject. The works Syntaxis and Tetrabiblos attributed to Ptolemy sum up the knowledge of Astrology acquired by the Babylonains, the Egyptians and the Greeks. The Sassanian Iran produced Pahlavi expositions of as trol- ogy, stimulated by the Hellenistic and the Indian schools. After the decline of Sassanian empire, the Is- lamic world promoted astrology. The Arabic texts writ- ten during that time influenced the development of 56 Muddle of Ayanamsal astrology in Europe. in western Europe, learning of astrology was promoted until the emergence of the Copernican theory of planetary motion. In India, astrology is as old as the Vedic Litera- ture. According to tradition, there are eighteen pro pounders of astrological theory, Surya ,Pitatriaha, Vyasa Vasistha Atrt.Parasara. Kasyapa.Narada,Garga. Martchi,Manu .A nglras.Romasa. Poulisa, Chyavana,Yavana,Bhrigu and So unaka. Most of the works of the above authors are not available now. There is a mention of Yavana or the Greeks, whose school is one of the eighteen. The greatest of the later astrologers is undoubtedly Varahamihira, the celebrated astronomer of Ujjaln. who flourished in the fifth century AD. Varahamihira wrote treatises on all the three branches of Jyotlsha namely Siddhanta, Hora and Samhlta. These represent astronomy, predictive astrology and mundane astrology respectively. In his Panchaslddhanthika. he describes the five systems of astronomy. In Brihajjataka. he covers the astrological literature. His Brihatsamhita deals with a wide vartety of topics and Is encyclopedic in its range. In fact. Varahamihira has summarized the earlier literature in astrology, quite intensive in analysis and extensive in range. Starting from Prithuyasas, the son of Varahamihira, there is a galaxy of eminent astrologers who have written extensively on the subject. Though some of the books fall into the category of "tales retold"; the contribution of India to astrology is enor- mous. From the way in which the Indian astrological literature has developed, it is clear that it is of inde- pendent origin. Such an early author Parasara deals I Muddle qf Awmamsa ) I with dasas (periods ) and many other concepts. which are not even contemplated by the Hellenistic school. Any attempt to trace Indian astrology to other systems appear meaningless. In this context, one is reminded or a strange theory about the Indian drama. The term 'Yavanlka' tn Sanskrit means a curtain. Some scholars trace the word to 'Yavana' and suggest a Greek origin for the Indian drama. But there Is an equivalent to Yavanika. namely 'Javanlka', which means fast- moving' and hence a curtain. While commenting on Indian astronomy Neugebauer remarks," In spite of the pioneering work done by H.T.Colebrooke, G.Thlbaut and others the study of Hindu astronomy is still in its beginning. The mass of uninvestigated material in Indian as well as Western collections is enormous. May lt suffice to remark that many hundreds of planetary tables are easily accessible in American libraries. So far. only a preliminary study of this material has been made revealing a great number of parameters for lunar and planetary tables. The planetary tables themselves are of great extent and based on methods., so far not en- countered in Western material, the basic idea being that the planetary positions are computed for the whole year as a function of the initial condi tions at the entry. of the sun into Arles;" Very little is known even about the published literature. For instance, ln hls Siddhanta slromanl. Bhaskara ( c.llSO A.D.) refers to the gravita tiona) force of the earth. Books on the history of Astronomy generally do not refe'- to this. It seems that these books are based not on original Sanskrit texts, but on mistranslations and mischievous misinterpreta- 58 Muddle of Ayanamsa/ tlons. To a great extent, all these remarks apply to astrology too. Astrological Theories : Old and New Some people regard astrology as a branch of philo-sophy: some consider it as a pseudo-science; and some others, as an off-shoot of mythology or necroman- cy. These diverse notions prevail because ofthe several theories of astrology and the ways they are presented. According to Babylonians, astrology is not deter- ministic, but indicative. They believed that the evil in- fluence of planets could be mitigated by ritualistic means. Bardasanes. a Christian Scholar opines that the motion of planets can affect only the elemental world and not the soul. Ptolemaic astrologers interpreted astrology in terms of Platonic or Aristotelian theory concerning the earth as the centre of the planetary system. Hindu Astrology is based on the theory of Karma. There are three kinds of karma or deed, namely Prarabdha, Sanchita and Agami. Prarabdha refers to the actions, the effects which have started. sanchita refers to the hidden, and agami to be acquired ln future. The horoscope is only the balance-sheet of one's karma at the time of birth. The soul ls eternal and it undergoes the cycle of births and deaths until the final emancipa- tion. The real merit o-the Hindu theory lies in the fact that it is not based on any astronomical theory. but on some philosophical concepts. In fact, such expressions I Muddle of Ayanamsa, as the baneful influence of Mars are inaccurate in Hindu Astrology. The planets do not influence any body direct, but indicate certain types of karma, which are really responsible for all that is encountered in one's life. The theory would be complete if the correspondence between planets and karma is defined. Hindu astrology does define a correspondence, but the discussion of details would take us far afield. But the question Is this: is it possible to formulate a theory that is not alien to the current scientific thought? Once time Is accepted as a dimension, the problem is quite simple. The time of birth is an impor- tant factor, man is an entity in space-time and the birth of an individual is an event. The time is recorded by the planetary position at the time of birth. as observed from the place of birth. In short, the planetary system serves as a clock. The question now is how to use the planetary configuration. We start with an astrological experiment. It is said in books on astrology that the Sun in the as- cendant affects vision. The rule was tested by the author himself with a collection of 100 horoscopes. It was found that in 65 cases it was true. In the remaining there were counteracting influences, and experimental errors. The astrological analysis is not based on an iso- lated combination as the Sun in the ascendant, but the swntotal of all the important combinations. To analyse the effects of an isolated combination, one has to use the techniques of experimental designs. Once proves successful, a general rule can be formulated, by reasoning. Thus we conclude that the Sun in the ascendant affects \<1litoi'l.;)fclie Indian astrology is based on hO Muddle of Aya na msa hypotheses. Accordingly all things, good and bad, are distributed among zodiacal signs and planets. There are *houses' that also represent similar characteristics. The planet Mars represents injuries and when he occupies the ascendant, which represents the body. bodily in- juries are indicated. This is the way in which the general planetary combinations are defined. There are exceptional rules also. The statistical verification ofthe rules suggest that the hypotheses should be true. It is reasonable to suppose that the scientist who gave the hypothesis had some experimental basis. Practical Astrology Many people know astrology only as presented by the columnists who give periodical predictions based on the solar or lunar systems. It is true that such predic- tions can be made and they will be true, in general. But this crude approximation may completely fail in some cases. To know this, one should know first what astrol- ogy is - I mean reading of horoscopes. The Indian horo- scope actually gives the nirayana longitudes of planets and the ascend ant. ( One may say that the sun is not a planet. But the Indian term ' gratia includes the Sun. Moon. Planets and the Nodes of the lunar orbit. The author uses the word planet to mean a graha. The dis- cussion here is completely with reference to Indian astrology.) While casting a horoscope. the planets are entered in cages called zodiacal signs. Aries. Taurus etc. For instance, the Moon may be in Aries in a horo- scope. It means that the longitude of Moon is between 0 and 30. The longitude, when precisely measured, may be I 0 20' 30". Even this may not be accurate. The second can be further subdivided and when the new I .1\.Iudtilt.: uj Aycmamsa scale is applied it may work out to roo 20'30" .346 ..... There is no limit to this process. People who are ac- quainted with the notion of irrational numbers know the full import of this. In short, precise measurement of longitudes is, at times, impossible. Even to say that the longitude of a planet is I 0",20',30" ,346." is really difficult. If we define the longitude of a planet as the angular distance measured from the first point of Aries, eastwards, upto the foot of the secondary of the centre of mass of the planet, to the ecliptic, it is just the an- gular distance between two points on the ecliptic and it can be any real number between 0 and 360, if measured in degrees. When it turns out to be irrational. precise measurement is impossible. Of course, one can seek approximations. With the longitudes of planets and the ascendant one has to prepare the natal chart and a number of subsidiary charts-sixteen or more in number- and they have to be utilized for a complete analysis. Consider, for example, two horoscopes with the Moon in Aries. The longitudes may be different say I 0"4' in the first and 11 "6" in the second. Most of the astrologers give the same interpretation of the two. There will be common traits because there is a common sign Aries, a unit in a broad classification. But the dif- ference between the two has to be brought out, using the longitudes of Moon. With the standard works in In- dian Astrology, prediction can be made precise upto half a degree. Further approximations are available in Nadi amsas. After reading the horoscope thus, one has to make use of ash taka varga. periods, and so on. Final- ly, the transit influences are used to adjust the results. This "adjusting factor" is what the columnists give in their predictions. It is true that the process is time-con- 62 Muddle of Ayanamsa sumlng and computerisation is desirable. In the way described above, no two horoscopes can be identical. This observation applies to twins, also. Fun- damental is the fact that two births can not take place at the same place 'simultaneously.' Even if the times of birth differ only by a second, the planetary positions will not be the same. But the people who reject astrology quoting the example of twins do not seem to know these things. One is reminded of Newton's comment to Halley when he criticized him for accepting astrology, Sir, I have studied astrology, you have not." Even without the minute analysis described above, it is possible to give detailed readings of horo- scopes. The vast treasure of astrological literature writ- ten in Sanskrit can be utilized for this purpose. But one has to take into account the changes in the social order, while interpreting the rules framed in the past. Theoretically, every aspect of human activity is covered by astrology. The application of astrology to medicine deserves special mention. It is possible to diagnose dis- eases astrologically. Many Ayurvedic physicians of Kerala are conversant with the techniques of astro- medical diagnosis. Works like Virasimhavalokana and Jatakatatva deal with medical astrology exhaustive ly. The other applications of astrology include the deter- mination of profession, aptitude, field of specialization and a host of many others. To conclude, the author wishes to emphasize that the errors in astrological predictions are to be traced to astrologers and not to the science. Any one who starts practising astrology should do so after acquiring enough knowledge of the subject. The experts should Muddh"f A11nnamsa (33 continue their research and try to reduce the com- plexity of astrological theory. Examination of the unin- vestigated manuscripts, collection of statistical data,. analysis of data in a scientific way and the removal of 'cobwebs', that have crept in because of the absence of standardization of the subject may gradually reduce the complexity of astrological theories and lead to a unified theory. The Future of Astrology As observed earlier, the science of astrology was practically relegated to the background in the post - Newtonian era. In India, astrology has been developed as a science without an iota of superstition, as evidenced by the Words of Varahamihira, when the astrologer possesses a thorough knowledge of the science, Is proficient in methods, and makes precise calculations, his predictions can not fall. It is no wonder that astrology holds its sway in India even now. It is worthwhile to examine the causes of decline of astrology in the West. Most of the astronomers from Hipparchus to Newton were good astrologers. But the Ptolemaic astrologers interpreted astrology in terms of the Aristotelian theory and consequently there was a wide-spread notion that astrology was based on the geocentric system. With the acceptance of the Coper- nican theory, astrology which was rightly or wrongly as- sociated with the geocentric system lost its importance. Actually astrology deals only with the interpretation of astronomical data subject to certain hypo thesis and it is immaterial whether the geocentric of the heliocentric system is used. Of course, the plane-tary positions are accurately determined when a correct (j.J Muddle of Ayanamsa I , , - , ..... - - , , - II.. theory is used. But the interpretation of data ls quite independent ofthe astronomical theory involved. There had been different theories of medicine in the early days. But people used to take medicine for their lllness and they never bothered about the theory. Similarly the correctness of astrology rests on statlstl cal verification. In India. astrology is based on the theory of karma which is closely linked with Hinduism and consequent- ly the changes in the astronomical theory did not alter the importance of astrology. The old alchemists who searched enthusiastically for elixir vitae and the philosopher's stone made inter- esting observations that led to modern chemistry. Ptolemy's astronomy with the patient labour of Tycho Brahe. led to Kepler's laws of planetary motion that paved way for the Newtonian law of inverse square. The Euclidean geometry was good in its own way. When the parallel line axiom was challenged, new kinds of geometry took shape and one of them led to the general theory of relativity. The stream of astrology which was running along with these went unheeded. The absence of research in astrology for a number of years resulted in stagnation. Had research in astrology been con- tinued, a new subject, a successor of astrology reflect- ing the current scientific thought, would have developed. In the modern days there seems to be a great in- terest in Indian astrology. To quote one example, the report entitled" Making a fortune with Indian astrology": in the Indian Express dated 15.2.1991 gives the details of the use of Indian astrology by Mr. Barry Rosen of the United states. He uses the principles of Indian astrology I Muddle of Ayanamsa Pl'l -- --- .. , --- to predict the trends of trading strategies,for stocks,dls- cussion of interest rate, currencies etc." Mr.Rosen claims that the predictions were based on the uncanny accuracy of Indian astrology. It is the duty of the scientific community to utilize the astrological principles in different fields before start- ing to criticize astrology. Doctrinaire approach, dog- matic assertions and criticism without analysis are all alien to scientific thinking. It is suggested that those who want to criticize astrology will take care to know what it Is, before starting their criticism. As we have seen, the astrological prediction can be true only ifthe astronomical data that are used are correctly prepared. The correct preparation certainly depends on the Ayanamsa and every one who claims to be an astrologer needs to know the full import of the term Ayanamsa'. 9 East is East and West is West A devout Hindu always needs an important document, the almanac or panchanga for the obser- vance of religious rites. Every Hindu ritual hinges on the almanac, the positions of the sun, the moon and the other planets. Even in the observance of religious customs different schools exist. While resigning patient- ly to this divergence, one is really stunned at the be- wildering multiplicity of schools even in the preparation of almanacs. Before analysing this, one should know how the difference occurs. The orthodox almariac-maker is at the extreme. He is totally impervious to the changes that have hap- pened to the theories of planetary motion. He goes on preparing the almanac according to his old Vakya system*. There is a society in which his almanac could be easily marketed, and thus he carries on his com- putation with the "immutable" vakyas. The chandravakyas' ofvararuchi, when they were prepared, were really admirable. But one cannot use them now 68 Muddle of Ayanamsa I for computing the position of the Moon. For example, the positions ofthe Sun and Moon as calculated by the traditional methods differ much from the modern values. The really unfor tunate thing is that even the corrections introduced in the computation of the Moon's position by later astro-nomefs like Munjala, Sripati and Bhaskara II, are not taken into account by the almanac makers. Thus the tithis and nakshtras as calculated by the traditional methods are in error. The unscientific attitude of the society is greatly responsible for the existence ofthese almanacs. Any change is nor- mally resisted by the public. We shall cite and example. The ' parahita system' of astronomical computation took shape in a gathering at Tirunavay in Kerala in 684 A.D., since the old methods of computation became out- moded. Later on, Parameswara of Alattur found that the positions of planets arrived at by 'parahita system' did not tally with observation. So Parameswara spent, without the aid of modern sophisticated instruments, 55 years of observation and founded the 'Drigganita'. But the popularity of 'parahita' was so great that the new system could not get immediate acceptance. Parahita' was used in horary astrology, electional astrology etc. in the years that followed. Later works like ' panchabodha' describe both the systems. The real trumpcard ofthe champions of the * vakya system' is the existence of * Nadigranthas' in Tamil which give the horoscopes according to the Vakya system. Nadi granthas contains the life histories of per- sons supposed to be written by sages ofthe past. Some are attributed to Kousika, some to Agastya and some others to Viswamitra and so on. They are available with I Muddle of Ayanamsa 69 certain famllles that traditionally handle the things. These Nadi works written on old palm leaves certainly startle the public with wonderful prophesies. Oc- casionally, there are unintelligible statements. The whole thing appears to be a curious jumble of gems and pebbles. But how does this happen? We quote from vollll of SaptarshtNadi, published by the Government of Madras; " It Is difficult to say whether the horoscopes in it refer to the current cycle or to the coming cycle, when the planetary positions may come to same place some ten thousands ofyears later. I have to say this as I found in the Kouslka Nadi (Dialogue between Vashishta & Viswamitra) in the 7th Bhava for a girl. In it, not only the current planetary positions have been given, but also the names of her parents, and also the girl's pet name. As I find, the results given there were wrong. I requested the Astrologer to search further. I was surprised at what I found on 16th December I949 and I have given these verses in the Tamil preface. Again, not only the correct planetary positions were given, but also names as before, and even referred to my having seen the pre- vious reading. Further, it is said that the previous read- ing did not relate to the girl born in Kali 5032 ( 1931 A.D.) but to a girl going to be born tens of thousand of years Larer in the next cycle. This indicates that a per- son (unless one attains salvation) will take birth with the same name and environments when planets again come to the same positions. Perhaps, this cycle is a yuga. Learned men say that in every Treta yuga, the incarnation of Sri Rama will take place, and all the in- cidents as detailed in Ra may ana will repeat with per- Muddle of Ayanamsa I haps some minor changes." It appears that the Nadigrandhas often go wrong due to wrong identifica- tions. I do not know whether any Nadigrantha gives the planetary posi tions according to the Drik system. But I have heard that there are Nadis in the Sayana system. But one thing is sure. If by ( telescopic) observation, the position of the Moon is inTaurus and the Vakya system or the Nadi Granthas give the position in Aries, one has to accept Taurus as the correct position since sense - perception is a greater evidence than anything else, If we accept the position as Aries, then what is meant by a horoscope? is it not the document giving planetary positions? A justification can be achieved through mystification. One of the Puranas asserts that planets are inside the body. Because it is difficult to know these, which represent the actions( karma) of the native, the outer projections in the solar system are used. If the inner planets are represented in the vakya system, it is a different story. However this has to be demonstrated, and not justified with pseudo-scientific conjectures and speculations. Reverting now to almanac-makers. we find the other extreme. The modern astrologer generally does not use the traditional methods of computation. not even the Drik or its variants. Since the ephemeris is available, he just uses it and modifies the figures, using the Ayanamsa of his liking. Since Ayanamsas are many, we find the almanacs ofvarious kinds. No two watches agree, one may say. Nor do two almanacs agree. To this cluttering cacophony, there is no remedy unless the al- manac makers themselves realize the difficulty and I Muddle of Ayanamsa 71 agree upon a common system. At last. the poor victim is the common man. I have come across numerous in- stances. A visitor tells me," My star was Anuradha until last year. When I met my uncle this year he told me that the actual star is Jyeshta. What do you say about it?" I verify the almanac I have, and the Ephemeris and tell him what I find. If this is the case. how about matching of horoscopes? According to one system, the boy's star is 1 07th quarter and according to another, it is I 08th quarter. Is it to be approved or not? Of course, each astrologer follows a system and there is no prob- lem for him. As for the common man. he wants to do things above reproactl. He wants the horoscopes to match according to the different systems. At the root of all these, lies the absence of a unified system of al- manac-making. Much contribution in this regard comes from the Ayanamsa. Once the dam is broken the flood is on. Bach almanac maker comes forward championing the cause of his Ayanamsa. 10 Sayana Versus Nirayana Varahamihira mentions in his Brihaljataka that the zodiac starts from Mesha and Asvini, thereby. making clear that the Indian Astrology is based on the stellar system. Brthatsamhita gives the transit Influen- ces of various planets when they cross the zodiacal con- stellations, Asvini, Bharani etc. The longitudes that are computed in Indian Astronomy are only Nirayana, while the sayana system and the precession have been recog- nised as we have discussed in section 6. The predictive astrology of Indians is based on the nirayana system. By the precession of the equinoxes, the first point of Aries moves backwards, and thus sayana of planets are affected. The sayana longitudes of stars are also affected in the same way and the positions of planets, in relation to the stars remain the same. More explicitly, the positions of planets relative to stars are not affected in any way due to precession. It is esting to note the following observation of A good deal of controversy has been raised 1ri regard to Muddle of Ayanamsa this system by Hindus who have received a European Education, and who consequently wish to appear in all matters to be" up-to-date", such persons claiming for the East a common use of Tables of Houses, the com- putation of horoscopes by oblique ascension under the latitude of birth and a full knowledge of the zodiac which begins with the equinoctial point.Despite the ef- fort ofthese gentlemen to improve their credit for intel- ligence at the expense of Jyotispa sastra, we maintain that although Mihira knew of the precession of the equi- noxes, and quoted Parasara and Garga to the same ef- fect in his Brihatsamhita, he nevertheless used the equinox beginning from Revati, and referred all his rules and horoscopes to a fixed zodiac which is now ( 1898) 19 34' 26" East of the vernal equinox. In proof of this. and to silence the contention that the system of Parasara was confined to the south of India, which is yet in vogue, we refer critics to Bhrigu Samhlta, which is in possession of Pandit Nandkishore of Meerut, N.W. Province. We have in. our possession over a hundred horoscopes from that colossal work, and in none of them is there any observance of oblique ascen- sion, while the planet's places are referred to the fixed zoolac:and not to the Vernal equinox. Can any further more reliable, or more ancient authority be adduced to the contrary'? Did the Indians follow the Sayana system in any other context? As we have observed earlier, the Vishuvat happens on the day when the durations of day and night are equal. This happens on March 21 and the Vishuvat on the Mesha Sankranti day observed by the religious Hindu and cele-brated as Vishu; the Muddle of Ayanamsa 75 definition of'vishuvat' does not hold good. Similarly the Uttarayana Punyakala observed by the religious Hindus takes place a few days after the winter solstice. i.e. a few days after the sun starts his northerly course. Did the Indians in the early days, in the Pre-Vara hamihlra period also, do like this? One important fact is that Varahamihira himselfmentions that the solstical points were in Dhanishta and Aslesha in an earlier period. This, to some extent, suggests that in the pre- Varahamihira period, the observance of equinoxes and solstices were with reference to the Sayana system. In this context a reference to the Mahabharata is quite relevant. The Mahabharatha mentions that the planet Mars was retrograde in the constellation Magha during the war. It is well known that Bhlshma was alive for a few days after the war and his ascent to heaven was in Uttarayana. If the beginning of Uttarayana were to be the beginning of the solar month Makaram as it is observed today, Mars cannot be retrograde in Magha. The only possibility is that Uttarayana com- menced when the sun was ahead of the first degree of Makara, possibility in Aquarius, or Pisces a position likely if we are to accept the traditional date of the Mahabhara ta. This suggests that during the days of Mahabharata the observance of Vishuvat' and * ayana' was done according to the sayana system. It is also interesting to note that Ratha saptami, the day on which the sun changes the course of his chariot is not on the nirayana sankranti day but on the Suklasaptami of the month Magha. This is followed by Bhtshmastami. It appears that the Uttarayana Punyakala according to sayana system once happened 7G Muddle ojAyu11u rnsa on the Magha sukla saptami day and the observance of Ratha saptaml is the custom of following the sayana system lingering in the vestigial form. Thus. we can conclude that though the nirayana system was used for predictive astrology and related purposes, it appears that the sayana system was used to observe the ' equinoxes' and ' solstices'. Later on when the nirayana zodiac coincided with the sayana zodiac during the time of Varahamihira, the difference between the two was not observed for a few years and later on dropped by convention. Epilogue The aim of this booklet is modest, just to intro- duce the concept of the precession of the Equinoxes to the general reader. Since this is not intended to be a treatise, no critical study of the different ayanamsas is made. However, certain important things are pointed out. In fixing the initial point of the zodiac, several views exist. We have given in Appendix II the details of a few systems in vogue. The most important facts derived from the Indian texts are due to Varahamihira and the commentary on Aryabhatiya by Suryadevayaj- van. The general view is that Varahamihira flourished in the fifth or the sixth century A.D. as evidenced by the reference to 427 Saka which corresponds to 505 AD. Since Varahamihira refers to Aryabhata in his Panchasiddhantika he was a late contemporary or he flourished later. The commentary of Suryadevayajvan. as we have pointed out earlier, opines that 3600 Kali or its equivalent 498 A.D. was the year of coincidence of the sayana and nirayana zodiacs. How did they draw their conclusions? Varahamihira himself describes an experiment to detect the precession ofthe Equinoxes. According to him the change in the sun's course can be detected by marking the entry and exit of the shadow of the gnomon planted at the centre of a big circle. The rate of change in declination near the solisticial points Muddle u( A11nnamsa is very low and even with a circle of diameter I 0 feet, it is quite difficult to detect the change in a day. So one can take that the Ayanamsa was small at the time of Varahamihira and to what extent, it was so is a matter difficult to conjecture. Thus, to fix with preceslon the date of zero- precession we have to take into account two or three centuries covering the period ofVarahamihira. As regards the rate of precession, it is about 50".2619 per annum. In fact this is not constant, but varies with time. This fact also should be used to as- certain the Ayanamsa. Astronomical and astrological methods should be used to assess on the exact date of zero precession. When there are borderline cases, different methods of Ayanamsa could be used to arrive at astrological predic- tions and from the accuracy of predictions we can guess the correct Ayanamsa. I had an interesting experience a few years ago. I visited a friend, a father oftwins. The twins, he claimed. were non-identical. In fact I too felt this. As I was talking to his father one of the twins, who was quite inquisitive, was sitting by our side. Occasionally, he was asking questions to his father. A boy of four, he was perfectly masculine. On the other hand the other boy kept aloof. He was lying on the couch nearby and plunged himself in thought. He was even shy to come near me and sit. The dichotomy was very clearly perceptible. I examined their horoscopes. Both were born under Simha Lagna. The gap between them was very small, just four minutes. Then how to distinguish between the two? When I calculated the Shashtyamsa, ofthe two I found Muddle <!} Ayanamsa that in the * masculine' case it was Vrichika and in the latter it was Kanya. I felt that this could be a cause and the Ayanamsa is an important factor. In a similar way one can apply Shashtyamsa in many other situations. As the discussion of these will take us far afield we do not go deep into them. The reader will be able to find numerous instances in which the ' Ayanamsa is the deciding factor. The aim of this book as we have remarked is only to introduce the concept of the precession of the equi- noxes and stimulate interest in the reader. If these things are achieved the writing of this booklet is jus- tified. Ifthe reader feels that the author has not singled out one of the Ayanamsas as that of his liking the author only wishes to emphasize that the aim of the booklet is not to open any controversy but to make the general public, students of astrology and even some professional astrologers have a general idea of the concept of the precession of the Equinoxes. A Note orr the Term Meshadi According to Varahamihira the Zodiac commen- ces with the First of Asvini or equivalently the First point of Mesha. Thus the term Meshadi indicates the initial point of the nirayana zodiac. In this book we have used the tenn only in this sense. Since different views exist on this we briefly discuss the history ofthe Zodiac in India. It is well-known that the Vedic literature talks about nakshatras 28 in number. This includes the 27 nakshatras and the nakshatra' Abhljtt' (Vega). The division of the Zodiac with nakshtras was not uniform. Bhaskara II says that the division was introduced by the sages of the past. In the system there were 15 nak- shatras of length 13 10' 35" that are traced by the Moon in a day, assuming uniform motion. The nakshtras Bharani, Ardra, Aslesha, Svati, Jyeshta and Satabhishak were of shorter length, half the above; on the other hand, the nakshtras Rohini, Punatvasu,Ut- taraphalgunt,Visakha, Uttarashadha and Uttaraprosl;t- tapada were of greater length, one and a halftimes the normal length. The remaining part, of length 4 14* 14" was given to Abhijit. Later when astronomy developed this proved a serious handicap. Since computation would be easy with uniform divisions a zodiac with 27 nakshstras- each of length 13 20'- was introduced. But what was the initial point of the Zodiac f we have: "In those days when the epoch commenced, the eastern direction consisted of Krittikas, Sravana, Pushya and the region between Chitra and Svathi." (Sulba sutro.) The Chapter Nakshtravyuha in Varahamihira's Brihatsamhita first gives the qualities ofKrittikas. Also his reference to the middle of Aslesha and Dhanishta as solsticial points once suggests ipso fact that the Ver- nal Equinox was in Krittikas at that time. From these we infer that Krittikas makred the beginning of the Zodiac at one t:imC:I ~ l s h t h was the initial nakshatra once and it was replaced by Sravana later. These things, we gather from the puranic literature. However it was Krittikas till they were replaced by Asvini later. Whether Bharani was the ini- tial nakshatra at any time is a matter to be decided after research. ,; Regarding the rasis, it Is believed that they were introduced later. Though the terms Mesha, Vrishabha do not figure in the Vedic Literature at our disposal, one does not know whether they were used at that time. The twelve months during the Vedic times bear the names, Madhu, Madhava, Sukla, Suchl, Nabhas, Nabhasya, Isba, Urja, Sahas, Sahasya, Tapas and Tapasya. These I Muddle of Ayanamsa determined by the motion of the sun as attested by Kalidasa: . "The two followed the radiant sage after touching the feet of the mothers, and shone like Madhu and Mad- hava, functioning according to movement the resplen- dent Sun. ((Raghuvainsa 11. 7) Thus one has to infer that Madhu was simply the 010nth when the Sun traversed the rasi, Mesha or per- baps the month Chaitra. At any rate, there existed a division of the Zodiac even in the Vedic times in 12 regions and each region indicated the month by the transit ofthe Sun through that. From the Suryasiddhantha one infers that Meshadi was used to indicate the Vernal Equinox also. But this is not important since; the nomenclature Sayans Mesha and Nirayana Mesha are used by the Indian Whenever required the appropriate attribute can be used. In Common parlance, the Meshadi thus indicates the Nirayana Meshadi and we have used the term only in this sense. It is necessary to add a note of caution. The eclip- tic 1s the apparent path of the Sun and Zodiac is the belt consisting of the twelve constellations running on either side ofthe ecliptic to a distance of about 8. The astrologer frequently talks about the zodiac and the in- itial point of the zodiac and refers to two coincidence of the initial point with the first point of Aries. The term, initial point of the ecliptic is easily understood, but what is tl}e initial point of the zodiac? Even granting that it is a well defined star of the zodiac, it need not be on the ecliptic, along which longitudes are Muddle of Ayanamsa I measured: Nevertheless the star defines a correspond- ing point on the ecliptic, the foot of the secondary through the star to the ecliptic. When the astrologer talks about the coincidence of the initial point of the zodiac with the first point of Aries rather loosely. he really means the coincidence the corresponding point on the ecliptic. Such terms are common as evidenced by the term conjunction for the position, when the elon- gation is zero or even when the planets occupy the same sign. The astrologer's license to use such terms stems from the fact the longitude of a planet was measured in ancient days just by the angular distance between the planet and a fixed star. The occasional ref- erences in this bool<let to the coincidence of Meshadi with the first point of Aries has to be interpreted as above. II The year of coincidence of the fixed and movable zodiacs according various astronomers/ astrologers/ scholars are as follows: Cheiro 388 B.C. D.Davidson G. Massey Thierens P. Counce) C. Fagan 317 B.C. 255 B.C. 125 B.C. O.A.D. 213A.D. I Muddle of Ayanamsa N.C. Lahiri New comb adopted J:>_yll K.S. Krlshnamurthi P.C. Roy B.V. Raman Sepharial L.D. Swamlkkannu Pillai Ebenezar Burgess Rates Suryasiddhanta Bhaskara II Munjala Newcomb B.V. Raman Lahiri 285 A.D. 291A.D. 319A.D. 398A.D. 498A.D. 532A.D. 560A.D. 54" 59.9' 59';9' so 2388475 50" 1/3 50'. 2722 in tropical year so .2741 in sidereal year The ayanamasa'sdue Lahiri, Krlshanamurthiand C.G.Rajan are nearly the same. B.V.Raman's is less than that. Some figures due to different methods are also given to facilitate comparison. B. V.Raman: (vide formula in section 7) Year(AD.) 1891 1900 1910 1920 1930 1940 1950 1960 1970 1980 1990 2000 N.C.Lahlri Year( A.D.) 1000 1500 1900 2000 2500 Muddle of Ayanamsa/ Ayanamsa 20' 53'17" 210-50 21-9-14 21-17-37 21-26-00 21-34-24 21-42-47 21-50-10 21-59-34 22-7-57 22-16-20 22-24-44 Ayanamsa g 55' 16'53' 22 28' 23' 52' 30'.51'. Using the year of coincidence as 285 AD. and rate 50" .2722 for tropical year, th1s can be calculated for any year. The year of coincidence is 291 A.D. and the rate to 50". 2388475 per annum. Krishnamurthl 1840 21'31' I Muddle of Ayanamsa 1850 21. 40' 1860 21.48' 1870 21 57' 1880 22 05' 1890 22 13' 1900 22 22' 1910 22 31 I 1920 22*39' 1930 22 47' 1940 22 55' 1950 23. 04' 1960 23 12' 1970 23. 20' 1980 23 29' 1990 23 37' 2000 23. 46' RShhiyaPanchang IstChaitra 1890 21.3.1958 2324'41" 1st Chaitra 1906 22.3.1984 23.3755" IstChaitra 1909 21.3.1987 23.44'32" The year of coincidence is 285 A.D. has to be cal- culated just like Lahiri's except that it is less than Lah!rt's value by 5".8 III Muddle of Ayanamsa I Horoscope or Kaleidoscope The horoscope of a native is an important docu- ment and the astrological predictions are based on that. Since the accuracy ofpredictions depends on that of the data, it has to be prepared with utmost care. We shall examine in this section, how different ayanamsas, used by the astrologers give rise to different versions of a horoscope. We shall cast the horoscope of a baby born at 7.20 a.m. I.S.T. at Cochin (lat.9" 55' N, long.76" 22' E) on 5.1.1971. The Sayana longitudes ofthe planets and lagna are as follows: Sun Moon Mars Mercury Jupiter Venus Saturn Rahu Ketu Lagna 28403' 24" 09' 228"39' 268" 41'(retrograde) 238"21' 2ss 22' 45" 51 '(Retrograde) 325" 45' 145" 45' 292 14' We shall now erect the Nirayana charts using dif- ferent ayanamsas. l.B. V. Raman's Ayanamsa Raman ayanamsa is 22 0' 24" and taking it as 22 (correct to minutes) we get the nirayana longitudes. Sun 262" 03' I Muddle of Ayanamsa Moon 2" 9' Mars 206 39' Mercury 246* 41' Jupiter 2H5" 21' Venus 216" 22' Saturn 23" 51' Rahu 303" 45' Ketu 123 45' Lagna 270" 14' Then we get the following Rasi and Navamsa charts. "-" J .. t
s"'"' The star is Asvini and the balance of the period ofKetu at birth is 5 years 10 months and 14 days. l;K.S.Krlshnamurthl's Ayanamsa The ayanamsa is 23 21'. we have the nirayana longitudes of planets: Sun
Mars 260" 42' o 48' 205 18'
Muddle of Ayanamsa I Mercury Jupiter Venus Saturn Rahu Ketu Lagna 245* 20' 215*0' 215" 01' 22*30' 302* 24' 122* 24' 268* 53' The Rasi and Navamsa charts as follows: H"" tfoYl HUI ., S-.b
Han .
t-1 AvA""SA
--..
f.Wj ., ;.y;. Wnll.l .. il.AO.
"
S"f'
The governing asterism is Asvinl and the balance of the period of Ketu at birth is 6 years 6 months and 29 days. 3.Lahlrl's Ayanamsa: The ayanamsa for the day is 23" 27'. In fact the Lahiri's ayanamsa,differs very little from those of Rashtriya pauchaug. C . q.Rajan and K.S.Krlshnamur- tht The nirayana longitudes In this case are the follows: Sun 260*36' Moon 042' . I Muddle of Ayanamsa Mars Mercury Jupiter Venus Saturn Rahu Ketu Lagna 205* 12' 245* 14' 214" 54' 215*55' 22"24' 302.18' 18' 268" 47' 191 The Rasi and Navamsa charts would be as fol- lows: ' l'11tPt :
The star is Asvini and the balance of the period ofKetu at birth is 6 years 7 .months and 18 days. 4.Sepherlal's Ayanamsa In his book' A Manual of Astrology' Sepharlal, who has devoted a portion for discussing Indian Astrol- ogy, gives a method to calculate Ayanamsa. According to this the year of coincidence is 498 AD. and the rate of precession Is 50" 113. It is much similar to Raman's method except" that the year of coincidence Is dif- Muddle of Ayanamsaf ferent.The correct nomenclature would be the tradition- al ayanamsa rather than Sepharials Ayanamsa, as the year of coincidence is as given in Suryasiddhanta and as suggested by Aryabhatta, according to his commen- tator. The ayanamsa would be 21 * 36' as corrected to minutes. The nirayana longitudes are as follows: Sun 263*27 Moon 3*33' Mars 2os 03' Mercury 2489 05' Jupiter 217*45' Venus 217 46' Saturn 25* 15' Rahu 3os 09' Ketu 125*09' Lagna 271 *38' The Rasi and Navamsa chart work out thus: ,., 'II .
""""" I Muddle of Ayanamsa The star is again Asvini. But the balance of the period of Ketu is 5 years I month and 19 days. S.Swamikannu Pillai eLal. There are other ayanamsas which are not in use in general. According to L.D .Swamikannu Pillai, the year of coincidence of the two zodiacs is 532 A.D. and the rate of precession is 50" 2619 per year. For the horo- scopes in question it is 23 28' 27" . According to E.Burgess the coincidence took place in 560 A.D. we get another ayanamsa. N .Chidambara Iyer had a different school. Accord- ing to him the ayanamsa on 1.1.1983 was 2 ~ 24' 15". In these we have found two important aspects in which opinions differ, viz. (i) The date of coincidence of the nirayana and Sayana zodiacs and (ii) the rate of precession. Though regarding the former, it is difficult to pronounce an opinion, the latter can be precisely deter- mined with sophisticated instruments in the modem days. The Correction occurring there have to be inC'ot.- porated in computation to ensure accuracy. 6:The Val<ya sys tern The countryside astrologer does not at all bother about ayanamsa and the like. He casts his horoscopes using a vakya Almanac. Even for the computation of the Muddle of Ayanamsa/ Lagna he uses the traditional method of using rasimanas etc. The navamsa lagna is calculated on the assumption that the ecliptic arc is traced uniformly which is in fact. incorrect. The horoscope discussed above cast as per an al- manac in vakya system and traditional methods would be thus. .. -
Sat ,.. ....
t1ws /1r. aMV. "ASr H AYit"'' '" KW
" .. MArS. llf"'.
$lAY\ Toof R_.l. .. . !. ... 1: ' The star is Revati and the balance of the period of Mercury is 0 years 0 Months. and 9 days. The main question is this : which of the above horoscope is to be accepted as the correct one. The lagna is Saggitarius or Capricornus depending on the horoscope chosen. The star is Asvini or Revatl. The position of Mercury differs considerably and Mercury is retrograde according to modern computation and not so in the vakya system. The balance of period according to Ududasa system varies With the ayanamsa chosen. If such divergence occurs, how can one make astrologi- cal predictions? The vakya system can summarily be dismissed as being The tithls and nak- shatras calculated by the Vakya system do not tally with observations. Varahamihira says in his Brihat- samhita that an astrologer should be conwrsant with Drigganita meaning thereby that the positions of the celestial bodies arrived at by computational methods should agree with observation. Varahamihira's Panchaslddhantha was followed by the astronomers for a few years. We find that the development ofParahita system and works like Siddhanta siromani to improve the earlier systems. Parameswara of Alathur founded the Drigganita when the earlier methods failed to satisfy the observational requirements. This process goes on endlessly and whenver any method of astronomical computation proves experimentally inaccurate, new methods to remove the inadequacies of the earlier methods have to be introduced. There is no point in sticking to an outmoded and inaccurate system for computation when more accurate methods are avail- able. Thus we have to accept the modern methods of computation for the purpose of fixing planetary posi- tions. The emphasis is thus really on ayanamsa which has to be carefully settled and a unified system and an almanac based on that should emerge and form the basis of astronomical data.