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Jyotisha Practice
The Vexed Question of
Ayanamsha
Choosing the Rate of Equinoctial Precession
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What is
"Ayanamsha"?
wikipedia: Ayanamsha
"Ayanamsha" means " precession rate" or
"precessional distance" regarding the precession of the equinoxes.
Ayana = "progress or "forward movement";
Amsha = "portion" or "section".
The precession of the equinoxes means that
the four equinoctial points (spring, summer,
autumn, and winter equinoxes) are constantly
moving. They will rotate (backwards) through
all 360 degrees and return to their starting
point every 25920 [solar] years.
The re are several viable choices available
regarding precessional (1) start year and (2)
rate of movement. The discussion about these
choices makes the question of correct "
Ayanamsha" a thorny professional issue for
practitioners of Jyotisha vidya.
ABOUT LAHIRI: Lahiri ayanamsha is sanctioned by the
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.
However, keep in mind that Lahiri ayanamsha
was determined by a committee (of which
Lahiri was the chair). You know how they say,a camel is a horse designed by a committee? :)
Lahiri works generally fairly well in
practice. However, many Jyotishi use Lahiri
because it is popular - not because they have
rigorously tested it against other options.
Also, consider that one may find several
different versions of "Lahiri".
Some software sets a conventional Lahiri
ayanamsha at 50.2719 seconds/year rate of precession, starting from the year 285 CE.
However there are practicing Jyotishi who use
numbers both higher and lower than 50.2719,
and/or different start years, who still claim that
they use "Lahiri ayanamsha".
I use a Lahiri ayanamsha at a precession rate
of 50.27 from year 285.
B.V. Raman Ayanamsha -
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A h th Diff ti l b t J ti h Sid l Z di d T i l Z di B b Pij L htt //b b ij /b /P ti I /A h ht
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options, most are very esoteric and used only
by special lineages or research interests.
Krishnamurti ayanamsha and Ramanayanamsha are probably the two most popular
non-Lahiri choices.
Dr. B. V. Raman's ayanamsha was published
by him, during his lifelong research into the
scriptural and technical foundations of theVidya of Jyotisha. Shri Raman published his
research extensively in English, in the famed
Jyotisha periodical "Astrological Monthly"
over a period of fifty plus years.
Dr. Raman wrote dozens of clear books in
English. Many English-educated Jyotishi were
influenced by his scientific attitude; his grasp
of the ancient Sanskrit, Tamil, Mayalam, and
other historic sacred literatures; and most
importantly his research into astronomical andmathematical foundations of Jyotisha
calculations.
Dr. Raman's reputation for thoroughness in his
research convinced many readers of the
validity of his ayanamsha and its superior
results. Raman's a anamsha is b far the most
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used after Lahiri.
Shri Yukteshwar AyanamshaFollowers of Paramahamsha Yogananda in the
West often prefer the ayanamsha of
Paramahamsha Yogananda' s guru Shri
Yukteshwar.Shri Yukteshwar's ayanamsha is significantly
out of the range of conventional precession
rates, and is used by only a very small
minority of working astrologers.
I myself was attracted to Shri Yukteshwar' s
ayanamsha after reading the very inspiring
account of Vedic time cycles in THE HOLY
SCIENCE [K AIVALYA DARSHANAM] by
Swami Shri Yukteswar .
Unfortunately, in my practice with real people's
lives in mundane earth time, I have found that
Shri Yukteshwar's ayanamsha does not test out
too well compared with Raman or Lahiri.
Although I normally use Lahiri ayanamsha, Iam always open to using the ayanamsha
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avore y t e persons sp r tua neage. you
have a psychic connection to Shri Y or another
jyotish guru, I will happily use Shri Y's
ayanamsha for your reading.
Additional ayanamsha
options
Other ayanamsha options include
Krishnamurti, the American Rick
Houck (who pioneered intensive
Jyotisha research using computers),and various western " sidereal"
positions.
Here are the mainstream precession rates, as
taken from Jyotisha software programmer DasGoravani:
AyanamshaPrecession
rate
Start
year
LAHIRI: 50.2719285
CE
K RISHNAMURTI 50.2388475 291CE
B.V. R AMAN 50.33397
CE
FAGAN-
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BRADLEY
[western sidereal]:
50.25CE
YUKTESHWAR 53.9906499
CE
AFTER COMPARISON AND
CONTRASTIn the end, most Jyotisha practitioners don't worry
about ayanamsha.
Once the practitioner finds an ayanamsha that works
in their mind(very predominantly Lahiri) then thereis no need to "keep shopping". IMO there is no one
fixed view on ayanamsha - nor does there need to be.
Q:
I'm learning Astrology both Vedic
and Western. I'm reading the Vedic
Astrological Books of One of the
Great Astrologer of present time
Late Dr. B.V.Ramanji for 4-5 years.
I've a great respect for him. I've a problem Barbara regarding Ayanamsha- when I
searched the web for "which Ayanamsha to
use "-I got your Article there-written about all
the hindu/vedic Ayanamsha-It was very
informative-Thank you!
Though I'm a follower of Ramanji and I
Ayanamsha the Differential between Jyotisha Sidereal Zodiac and Tropical Zodiac Barbara Pijan La... http://barbarapijan.com/bpa/Practice_Issues/Ayanamsha.ht
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s ou use is yanams a wit out any ou t
but since I'm a North Indian and we use
Lahiri's Ayanamsha (by Default Software also
selects it.) I was using Lahiri's Ayanamsha for preparing any Chart for a long time. For me
it's Dasha -Pratayantar Dasha all were seem
to be correct.....But now I'm in a doubt. When
I use Raman's Ayanamsha-The Navamansha
Chart -I got-I think is very Correct. And Dashamansha Chart is also right I think. and
This Navamansha explains my Nature very
correctly.
You said that you use Lahiri's
Ayanamsha-Since you're a professionaI Astrologer and you're practicing it for quite a
long time so I want to know from you-Don't
you think The Chart prepared by using
Raman's Navamansha gives right Reading
than Lahiri's?
(and please tell me For Rahu-Ketu-Which
Value do you use-True or Mean?) Thanks.
y y p j p p j p _ y
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: amas e,
I too am a grateful student of Shri
Raman.
me . . aman n w en e was
already quite elderly, and I was impressed with
his sharp mind as well as his deep humility.
Arising from my respect for Shri Raman as awriter, practitioner, and teacher, I used
Raman's ayanamsha for several years .
However, I endured much frustration when
using Raman's ayanamsha, which was not
relieved until I stopped using it! In fact, it took me a long time to start testing Lahiri
ayanamsha, because Shri Raman had
convinced many of us that he had tested nearly
every scriptural option and had achieved his
ayanamsha after many years of comparisonand reflection...
I presumed that the trouble I was having with
Jyotisha was due to my own failings and not
the ayanamsha. It was hard to give myself
permission to consider alternatives. Similarly,devotees of Shri Yukteshwara also have
trouble considering other possible ayanamsha
because of their deep respect for their
maha-guru.
(It has been mentioned that Shri Y's
a anamsha was never intended to calculate
y y p j p p j p _ y
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personal kundali, but rather it applies to
larger cosmological pattern-movements.
Currently that is my understanding, since it
obviously does not produce materiallyaccurate personal predictions!)
However, after overcoming my resistance to
using Lahiri ayanamsha, my tests of Lahiri
versus Raman ayanamsha did demonstrate that
Lahiri works much better for predicting and
explaining material events via the Vimshottari
dasha.
The type of events which I have
researched are:
Timing of birth of children
(especially the first child)
Timing of first and second
marriage
Timing of marital divorce or
collapse of business partnership
Timing of education events like
university diploma or professionallicensing examination
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Timing of health crisis like cancer,
severe organ disease, or crippling
accident
Timing of financial crisis like
bankruptcy or mortgage-default
with foreclosure
Timing of death of the native,
native's parents and (sadly)children-grandchildren
I find that using Raman ayanamsha I get poor coordination between the real-life
events and Vimshottari periods of the
expected bhava-pati.
However, when I use the Lahiri ayanamsha,the events which Parashara predicts will occur,
do occur, in the period of the expected house
lord.
For example, with correct birth data and Lahiri
ayanamsha, I find that:
Birth of the first child nearly
always occurs in the mother's
Vimshottari period of (1) Guru or
(2) radix L-5 or L-9 from radicallagna or Chandra lagna
1.
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Educational diploma obtained in
periods of (1) Budha or (2) L-4+
L-7 (4th-from-4th)
2.
Death in periods of (1) natural
maraka Mangala - Shani (2)
Rahu-Ketu giving effect of L-2+
L-7 (3) L-2+ L-7 from radical
lagna.Death of father in
period of L-2+L-7
from Surya.
Death of mother
L-2+L-7 from Soma.
3.
Broken yoke (un-yoga) = health,
relationship, social, financial crisis
= periods of L-6+ L-11, or Shani.
4.
Other associations stated by Parashara = work
properly the great majority of the time using
Lahiri ayanamsha.
'
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arr ag m ng , n my v w, a
good test of ayanamsha - because
timing of marriage comes not from
radix but rather from navamsha.
s ng amans ayanams a, ge very poor
event-timing results.
However, when using Lahiri I find that
marriage occurs reliably in the bhukti of thelords of the first or seventh *navamsha*, or
any of the karakas: Shukra, Shani, or
Rahu-Ketu.
Also, with timing of marriage, a second
condition must be fulfilled: gochara Rahu-Ketu
must be transiting through one of five axes:
lagna of radix or navamsha, natal nodal axis in
either radix or navamsha, or the axis of radix
Moon.
With Lahiri ayanamsha, if the radix chart does
not offer a lagna, Moon, or nodal axis to
satisfy the condition, then the navamsha nodes
or lagna will be found to be in the right place
to support the timing of marriage.
With Raman's ayanamsha, if the radix chart
does not supply the necessary nodal axes,
Raman's rendering of navamsha lagna and
navamsha Moon will not always supply it
either - which leaves us unable to predicttiming of marriage, or confirm timing of a
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.
I appreciate how emotionally attracted people
are to the poetry of their navamsha patterns,
when they think - as you say - "this explains
my nature very correctly".
Navamsha is the field of one's true dharma
more fully articulated; D-9 shows our secret
strengths, subconscious expectations, andinherent wisdom - our "better self". So, if
Raman's ayanamsha creates a more intriguing
or flattering navamsha, it might be tempting to
honor the poetic image of nicer planets.
My own Jyotisha practice is focused on thetasks of (1) making sense of the order of past
events while (2) attempting to offer reliable
predictions of future events.
I am less inclined to the typically western
psychological or poetic style, and moreinclined to predictive accuracy.
I am sure that there are some legitimate uses
for the western poetic-psychological-archetype
approach to astrology (such as in Jungian
psychotherapy), but my personality is more
-
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.
Therefore my own test results have cemented
my decision to stick with Lahiri ayanamsha
into the foreseeable future.
However another Jyotishi who might be
researching other types of events - perhaps
political or economic events, or other
non-personal/national/global level phenomena -
might use different tests and get different
results. I can only report on the research I have
done myself.
I look forward to the day when Jyotishis
worldwide can contribute peer-reviewedresearch to scholarly journals and present their
results at (electronic?) conferences, so that a
wider basis of understanding can be established
in the international Jyotisha practice
community.(BTW: I use "mean" positions for Rahu-Ketu.)
Hope this is helpful,
Barbara Pijan Lama
www.barbarapijan.com
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updated: 17 January 2012
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