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 pe riod of (1) Guru or (2) radix L-5 or L-9 from radical lagna or Chandra lagna Educational diploma obtained in periods of (1) Budha or (2) L-4+ L-7 (4th-fr om-4th) 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. Broken yoge (un-yoga) = health, relationship, social, financial crisis = per iods of L-6+ L-11, or Shani. Other associations stated by Parashara work properly the great majority of the time using Lahiri ayanamsha. Marriage timing is, in my view, a good test of ayanamsha - because timing of mar riage comes not from radix but rather from navamsha. Using Raman's ayanamsha, I get very poor event-timing results. However, when using Lahiri I find that marriage occurs reliably in the bhukti of the lords of the first or seventh *navamsha*, or any of the karakas: Shukra, Sh ani, or Rahu-Ketu. Also, with timing of marriage, a second condition must be fulfilled: gochara Rah u-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 t o 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 a xes, Raman's rendering of navamsha lagna and navamsha Moon will not always suppl y it either - which leaves us unable to predict timing of marriage, or confirm t iming of a marriage which has already occurred. I appreciate how emotionally attracted people are to the poetry of their navamsh a patterns, when they think - as you say - "this explains my nature very correct ly". Navamsha is the field of one's true dharma more fully articulated; D-9 shows our secret strengths, subconscious expectations, and inherent 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.