Nakshatra- the Authentic Heart of Vedic Astrology

by Vic DiCara

  Bṛhaspati is the god whom all the other gods rely on for guidance and practical advice on how to succeed in their endeavors. Sometimes, Bṛhaspati is referred to as Guru. Both names denote a personality who is very “important” because of being “big, vast, and heavy” with knowledge and experience.

  Tiṣyā

  Tiṣyā is an older name for Puṣyā. The meaning of both names is very, very similar. Puṣyā literally means the nourisher, the one who enables growth. Tiṣyā refers to the object of nourishment, the one who has succeeded in blossoming and growing.

  The classic symbols for this nakṣatra - milk and breasts - are illustrations of the word puṣyā. The other classic symbol for it - a blossomed flower - illustrates the word tiṣyā.

  Juḥvataḥ

  Juḥvataḥ literally means “tongues.” The word is used as a reference to fire, because fire is notorious for having “tongues” of flame. Ceremonial fire thought of as the “mouth” of the gods, through which they “eat” sacrificial offerings.

  “Tongues” also refers to the organ of speech, and thus juḥvata refers to language and speech. Sometimes ceremonial priests are called Juḥvata because they use their tongues to pronounce the words of the mantras.

  In the context of this sūtra, juḥvata especially refers to the type of speech that a priest, guide or guru uses: advice and guidance.

  Yajamānā

  The word yajamānā literally means “performance of yajña.”

  The word yajña literally means “effort” or “determined undertaking.” Typically, it refers to a ceremony - the classical version of an organized effort.

  In ceremonial contexts, the yajamānā is the ceremony’s initiator and beneficiary; the person for whom the ceremony is performed. In context of this sūtra, this points to “the person who endeavors to achieve a goal.”

  Summary

  The sūtra has a very ceremonial motif, because Bṛhaspati is the foremost expert on Vedic ceremony, and functions as the god’s priest. So, the sūtra can be read very literally and simply as “The successful (tiṣya) priest (bṛhaspati) needs to light a fire (juḥvata) for the ceremony’s beneficiary (yajamānā).”

  If we read the words in a slightly broader context, the same meaning can be written as, “The master of prosperity (bṛhaspati) creates good fortune (tiṣya) by giving guidance (juhvataḥ) to make wise endeavorers (yajamānā).”

  In other words, success (tiṣya) depends on being wise and efficient in one’s endeavors (yajamānā). Being wise and efficient in one’s endeavors depends on having good advice (juḥvata) from competent guides (bṛhaspati).

  Interpretive

  Puṣya is welcome in almost any context, but because it depends on good advice, malfunctions here indicate being at odds with teachers and guides, and hesitation due to feeling insufficiently educated, under-advised, and ill-informed.

  Since it is a gentle, feminine, nourishing nakṣatra (symbolized by flowers, milk, and breasts) the masculine and strict planets here tend to indicate the malfunction noted above, brought on by a skepticism of guides which surely has rational cause, but needs to be realistically resolved.

  For the same reason, gentle and feminine planets (Moon, Venus, Mercury, and in this case especially Jupiter15) tend to indicate very positive things in this nakṣatra - ability to trust in guidance from qualified persons, leading to being efficient and effective in endeavors, leading to increased success.

  Life Lesson

  The life lesson in this sūtra concerns the conundrum, “Should I strike while the iron is hot, or is the iron not yet hot enough and I should wait till I am more prepared?”

  Decisiveness (yajamānā, the actual effort) without preparation (juḥvata, the guidance) will fail, but preparation without decisive action is fruitless. Certainly we should not rush into decisive and committed action on things we know little or nothing about, but equally certain we must not put off acting. Doing it, trying… that is an important and absolutely essential part of education and learning! So, rather than waiting till we are fully informed, we should constantly put our advice and knowledge into practice in the real world, little by little, bit by bit.

  This will ensure two important things. (1) It will regularly check that our sources of guidance are reasonable and our understanding of their guidance is correct. (2) It will prevent us from being either too under-prepared or too over-prepared, too timid or too hasty.

  Supplication

  The great Bṛhaspati can be found in Tiṣya nakṣatra.

  He leads all the gods to victory.16

  May his protection make us fearless

  wherever we go.

  Bṛhaspati protects us from harm

  in the beginning, middle, and end.

  We need not be afraid of our rivals.

  We become lordly and brave.

  Āśleṣā -

  The Embracing Serpents

  सर्पाणामाश्रेषाः

  अभ्यागच्छन्तःपरस्तादभयानृत्यन्तोऽवस्तात्

  sarpāṇām āśreṣāḥ

  abhyāgacchantaḥ parastād abhyānṛtyanto ‘vastāt

  The embracing serpents

  need seduction for arousal

  sarpāṇām:

  of Nāgas

  (supernatural serpents)

  āśreṣāḥ:

  the embrace

  abhyāgacchantaḥ:

  seductions

  abhyānṛtyantaḥ:

  arousals

  Sārpānā

  This word means “serpents” and refers to the Nāga, supernatural dragon-snakes of the underworld paradise. The entire sūtra has a snake-oriented theme, evoking a sense of hypnotic dance and mysterious seduction.

  Āśreṣā

  This word literally means “embrace” and is usually used in romantic and sexual context.

  Serpents tend to coil, and the idea of them coiling around each other is embedded deep within human imagination. Intwined, embracing serpents (sarpānām āśreṣā) are a mystical symbol found in many ancient cultures.

  Nāga serpents are associated with subterranean paradisiac pleasures - hence even in the middle east “Satan” is depicted as a serpent associated with taboo pleasures, acts, and technologies. Hence, we find this sūtra to describe the nakṣatra in a very sensual, sexual, passionate manner.17

  Abhyāgacchantaḥ

  The root of this very long word is the very simple, ga - which is akin to the English word “go.” This root becomes the stem gaccha, to which the sūtra adds the ā- prefix, changing the meaning from “going” to “coming.” It then uses a second prefix, abhi- to change the meaning from “coming” to “pulling” in the sense of attracting or seducing.

  The ability to embrace (āśleṣā) depends on the ability to attract lovers (abhyāgacchanta parastāt). The word is in plural form, suggesting that Āśleṣā wants to attract many people, or that it constantly wants to attract.

  Abhyānṛtyanta

  Again, the core of this very long word is a short, simple root: nṛtya, which means “expression of joy” and most often refers to “dancing.” The ā- prefix conveys “evocation of joy,” denoting stimulation and arousal. The prefix ābhi- indicates that the arousal is very powerful and compelling: like passionate intercourse.

  Again, the word is plural, suggesting abundant, constant passion.

  Summary

  Clearly this nakṣatra is all about intense, mystical passion. Āśleṣā wants to attract people (abhyāgaccha) so that they can embrace (āśleṣā) - entwining like coiled serpents to enjoy the enthralling passions of intimate intercourse (abhyānṛtya).

  Interpretive

  Āśleṣā is eagerly welcome wherever intense passion, seduction, and alluring mystery is called for - such as in the bedroom, between lovers, and even towards difficult but treasured goals. However, it is unwelcome where dispassion and objective detachment are called f
or.

  Functioning well, it indicates excellent sex life, powerful charisma, and an ability to exist in the mysterious realm of magic, charm, and mystery. Passionate planets here tend to be exciting and positive. Venus and Mars here, for example indicate a very strong libido and a very attractive, charismatic nature. The Moon as well.

  Jupiter and Mercury here are fairly neutral, and indicate good knowledge of dance, romantic arts, beauty, etc.

  Rāhu and Ketu are very overwhelming here, usually indicating a chance of being overpowered by attachments, with addictive tendencies.

  The dispassionate planets like the Sun and especially Saturn indicate difficulty in sexuality, romantic relationships, and passions. One possibility is frigidity and insensitivity to such things. The other possibility is being embroiled in debilitating jealous manipulation, and excessive worry about being attractive and charming.

  Life Lesson

  This sūtra addresses the question, “Is it possible to be seductive without being an evil serpent?”

  The clue is in the root meaning of the root word of abyānṛta. That root word is nṛtya, which means “expression of joy.” Commonly it means “dance” and we must remember that most people love to dance. Everyone wants to be involved in an expression of joy. So, the goal of Āśleṣā is not inherently selfish, evil, or bad. The goal is to engage people in things that will make them happy and joyful.

  If we can seduce and charm people into doing things that they will enjoy and benefit from, we use the serpentine power of Āśleṣā in a morally progressive way!18

  Supplication

  Respect and adore these serpents who come in Āśleṣā.

  They dwell in the inner, mysterious center

  of our solid, tangible world.19

  May they come to accept our offerings.

  These serpents in the sky outshine even the sun.

  May our desires and embraces be just like theirs.

  We offer honey to them.

  Maghā -

  Invested Power

  पितृणां मघाः

  रुदन्तःपरस्तादपभ्रंशोऽवस्तात्

  pitṛṇāṁ maghāḥ

  rudantaḥ parastād apabhraṁśo ‘vastāt

  The power invested in forefathers

  relies on deploring, to suppress deviance.

  pitṛṇāṁ:

  the Pitṛ

  (forefathers)

  maghāḥ:

  deputed power

  rudantaḥ:

  deploring, lamenting

  apabhraṁśaḥ:

  suppression of deviance, falling to ruin

  Pitṛ

  This word means father, used here in plural: fathers. In this context, the word refers to a class of divinities considered to be patrilineal ancestors.

  Fathers are classically the imposing figure whose ability to punish causes the family to follow rules, this is why Maghā is associated with forefathers (pitṛ) and not foremothers (mātṛ).

  Maghā

  This word describes power, specifically the type of power that is conferred and gifted to someone. For example, police are conferred power by the government, a sherif in turn may confer power to a deputy; a baby-sitter or older sibling can be conferred power by the parents.

  The Pitṛ are ushers of the underworld (pitṛ) invested and deputed with power by the lord of the underworld, Yama.20 They are not particularly powerful on their own, but the power invested in them by Yama allows them to carry out their work unchallenged (leading people into and through the process of death) even against the most powerful gods.

  Rudanta

  The root of this word, rud, means to deplore and lament. This means to criticize something and be unhappy with its ability to exist.

  Apabhraṁśa

  The root of this word, bhram, means to move, waver, wander and stray, becoming confused and lost, leading to errors, wrong turns, and similar errant and deviant ills.

  The prefix, apa-, indicates downward motion. So apabhrahṁśa may be taken to mean defeat: “falling into ruin.” However apa- is more indicative of pushing or holding down. Thus we may also take the word apabhraṁśa to mean suppression and curbing of deviance from the proper and correct path.

  Summary

  If we take rudanta and apabhraṁśa to mean lamentation and defeat, respectively, the sūtra will read like this: “Authority figures (pitṛ) are invested with daunting power (maghā), causing their enemies to lament and lose hope. Thus they give up, and fall into defeat.”

  If we instead take rudanta to mean condemnation, and apabhraṁśa to mean suppression of deviance, the sūtra says: “Authority figures invested with daunting power suppress deviance by condemning it.”

  Interpretive

  Maghā is conservative and authoritative. Similar planets (Sun and Mars especially, and Jupiter to some extent) do very well here, indicating good understanding of the value and limits of conservatism, an empowering sense of adherence to a valid higher power and authority which conveys a daunting, almost unchallengeable presence. These planets suggest a sense of authority, and natural ability for leadership and governance. Thus people involved in ruling, managing, governing and enforcing are very often favored by a positive Maghā.

  Maghā can be given positive interpretations like this when it is in a compatible chart, in a compatible house, and occupied by compatible lord and planets. For example the Sun and Mars (and to some extent, Jupiter) are naturally compatible planets for Maghā.

  Since maghā wants to condemn and cause despair (rudanta), it is not ideal in matters requiring compassion, empathy, compromise and sensitivity. Sensitive and compassionate planets (Moon, Venus, and Mercury to some extent) bring this out, indicating problems with empathy, stubbornness, fear of open and equal combat, and dependency on unnecessarily heavy handed authority.

  Rāhu, Ketu and Saturn - being anti-authoritarian - indicate pronounced clashes with conservative and hierarchical powers.

  Life Lesson

  The word apabhraṁśa (“suppressing ruination”) teaches us that the ideal objective of conservative power is to prevent a valuable, useful, excellent, helpful thing from being destroyed or lost. It is a misuse of conservative power to conserve and protect things that are corrupt or no longer serve their intended purpose well.

  The word rudanta also gives us a clear picture of the primary “weapon” used by conservative power: condemnation. To criticize, deplore and condemn deviation from a valuable principle or custom is the natural tendency of conservatives - for by doing so they dissuade the majority of the population from openly engaging in such deviance, and thus significantly curtail its spread.

  The sūtra also teaches us how to win without openly fighting. demoralizing opponents by displaying the authority invested in us by superior powers.

  One sibling defeats the other by siding with the parents. Police deter the majority of criminals simply by wearing a badge. Kings prevent revolt by claiming to be authorized by a legendary god or hero. Even priests, philosophers and spiritualists win arguments by showing allegiance to more widely respected scientists, philosophers, sages, or scriptures.

  If one is confident in the power invested by a higher authority, there is little need to fight. The confidence itself deters others from contesting.

  Supplication

  The Pitṛ come with Maghā.

  They cause the mind’s desires to be good, like their own.

  If we invite them, they will come

  and strengthen our endeavors by self-discipline.

  Fire burns, but does not burn them.21

  For they exist in another realm, beyond our scrutiny.

  Their nakṣatra, Maghā, helps us perform our deeds justly.

  Pūrva-Phalguṇī -

  Approaching the Fruit-Bearer

  अर्यम्णः पूर्वे फल्गुणी

  जाया परस्तादृषभोऽवस्�
��ात्

  aryamṇaḥ pūrve phalguṇī

  jāyā parastād ṛṣabho ‘vastāt

  The affectionate man

  approaching the Fruit-Giver

  needs a wife, for his manliness.

  aryamṇaḥ:

  of Aryama (the affectionate male)

  pūrve:

  approaching

  phalguṇī:

  the fruit-giver

  jāyā:

  a wife

  ṛṣabhaḥ:

  manly

  Aryama

  The root word, arya means devoted. One who is devoted is friendly and keeps promises - which is what the god Aryama is famous for. The word arya is based on the root ṛ which means “outgoing.” someone who is outgoing, forward and forthcoming about their feelings is arya.

  Taittirīya Brāhmaṇa consistently describes Aryama as the deity who possesses Pūrva Phalguṇī, and gives Uttara Phalguṇī to Bhaga - reversing the conventional order found in Ṛg Veda.22 It is done intentionally, to keep masculine symbolism with pūrva phalguṇī (aryama is outgoing/masculine), and feminine symbolism with uttara (bhaga is attractive/feminine).23

  Purva

  This word means previous, earlier, first, etc. Purve means in that position. Here it indicates the approach.

  Phalguṇī

  Phal means “fruit,” which can indicate offspring, results, and success. Phalguṇī signifies an entity who can produce fruit. This word often describes females, for obvious reasons.

  Being named “fruit-bearer” (phalguṇī) shows that the nakṣatra is concerned with creativity and procreation. The first part, pūrva, is particularly connected with the masculine component of creativity; the second, uttara, with the feminine.

  Jāyā

  Much like the word phalguṇī, the word jāyā describes someone or something capable of bringing things into being (jā). When women function in their procreative role (as “wives” for example) they can be described as jāyā, “she who brings forth.”

  Ṛṣabha

  Like aryama, the word ṛṣabha is based on the root ṛ or ṛṣ (“outgoing, forthcoming”). Ṛṣabha denotes males, the classically more outgoing gender. People and animals who are very manly and outgoing are called Ṛṣabha.24 Very often, the word is used for bulls, a classical symbol of masculinity.