by Vic DiCara
When Citrā functions well we perceive clearly and honestly, and thus express honest, sincere, and useful creations. When Citrā malfunctions, we are unable to see clearly and tend to create things that only have the outer appearance of being effective, true and beautiful.
Life Lesson
The sūtra on Citrā teaches us a very important lesson about the relationship between substance (spirit) and form (body). Form is an attempt to express the substance: words, for example, attempt to give shape to ideas, so they may be expressed and their meaning conveyed to others. The body is an attempt to manifest the nature of the soul.
This teaches us something very important about art and beauty. A creation is truly beautiful, amazing, and attractive when it sincerely, honestly and genuinely expresses its inner substance. A song, for example, is truly amazing when it effectively conveys the artist’s feelings and experience. The same is true for beauty. Beauty is truly compelling when it openly portrays the inner feelings of love and affection. Ineffective art and disappointing beauty, on the other hand, obscures or tries to mask the inner substance.
When the soul (indra) expresses itself through the senses (indriya) one generates true beauty. And, most amazingly, when the senses strive to perceive the soul, they can have the most direct, breathtaking, beautiful experience of sincere truth (ṛtam satya).
Supplication
Tvaṣṭa is attracted to Citrā nakṣatra
because she is auspicious, productive, youthful and brilliant.
She creates the beauty and shape
of all mortals and immortals
in the universe.
May Citrā’s Tvaṣṭa explain to us
the true value of things.
Make us creative, fertile
and make our creations and offspring strong.
May our efforts succeed
in granting us knowledge and health.
Svātī -
The Individuater
वायोर्निष्ट्या
व्रततिः परस्तादसिद्धिरवस्तात्
vāyor niṣṭyā
vratatiḥ parastād asiddhir avastāt
The far-blowing wind
need to drift, for imperfection.
vāyoḥ:
of Vāyu
(wind)
niṣṭyā:
far-off
vratatiḥ:
extension, drift
asiddhih:
imperfection
Vāyu
Vāyu is commonly thought of the god of wind, but he is more truly the god of air. Thus Vāyu is an extremely important divinity: without air we suffocate. In fact, Vāyu is the god of the most special type of life-giving air, prāṇa, approximately the modern conception of oxygen.
Prāṇa is the element that allows the non-physical mind to interface with the physical brain and nervous system - a type of oxygen allowing combustion of electro-chemical impulses. Thus it is prāṇa which allows the mind to link with a specific individual body.
Niṣṭyā
The stars that define Svātī are very far north of the ecliptic, which is the fundamental reason why the sūtra describes them as niṣṭyā - something that has wandered far away, into foreign territory.
The more we identify with a specific individual body, the more we run the risk of drifting further away from the true root of who and what we really are.
Today, the nakṣatra is not often called Niṣṭyā. It is more commonly named Svāti, a name that implies a great deal (-ati) of individuality (sva-).
Vratati
Vratati means expansion and extension. It often describes vines, because they grow long and thin very quickly. The concept of vratati is not of expansion in all directions, but in one direction like an elongating ray.
Asiddhi
Asiddhi means “imperfection,” “failure,” and “non-completion.” It is interesting that this nakṣatra seems to have a negative objective (avastāt). We can also translate asiddhi as “non-compliance.”32 This translation may help show Svāti’s objective in a more favorable manner: it seeks to be non-compliant with imperfections.
Summary
Svāti signifies individuation, which sets one apart from the main group. The individuation needs freedom to move in its own direction (vratati) so that it is not unduly forced to comply with the group (asiddhi). Svāti allows the individual to avoid conforming with norms it does not value, and in the process carries the individual far away from the imperfect social group.
Svāti likes to exaggerate and “push the envelope.” By pushing things to their limit (vratati), Svātī reveals their flaws (asiddhi). This allows us to remove those flaws and throw them (vāyu) far away (niṣṭyā).
Interpretive
When Svāti functions well it allows us to expand into a new, far-off realm, free from the imperfections imposed on us initially. It allows us to purify things of their flaws, and fix the faults it finds.
The nodes, Saturn, and Mars are interesting because they are typically difficult planets, but find a good home here in Svāti. The non-compliant nature of the nodes is a good match for this nakṣatra, allowing it to function well. The individuality of Mars is similar. Saturn, too, is associated with vāyu (vāta) and does not like to conform with norms established by centralized powers. Any of these planets in Svāti suggests significant determination to be an individual and to evolve into something different from one’s initial family and social expectations.
Svātī favors maverick, self-governing and self-defining individuals, but it causes difficulty in partnerships and cooperation. So, planets like Venus and Mercury here indicate challenges in romantic and social relationships. The Moon here indicates challenges in family relationships, and difficulty remaining “on course.”
When Svāti malfunctions it generates excessive need for change. This makes us drift off course (vratati) from our original intentions and plans, so that we do not complete our goals (asiddhi). The stable Sun in Svāti brings out this implication, also signifying clashes with authority figures. Jupiter more mildly brings out the same theme, suggesting clashes with traditional teachers and priests.
Life Lesson
This sūtra teaches us the difference between a “rebel” and a “rebel without a cause.” It also addresses the cultural question of whether or not non-conformity is something that should be suppressed or encouraged.
A “rebel” is a person who sees the flaws and mistakes in the circumstances fate initially drops them into, and makes every effort to distance themselves from those shortcomings. This sort of non-conformity is very healthy for the individual and the society, because it allows the social unit to evolve and grow past its initial imperfections.
A “rebel without a cause” is a person who does not want to conform with social norms, but doesn’t have a clear reason why and thus doesn’t have a clear idea of a better alternative. They are like winds that try to blow without a destination. Movement cannot proceed without a destination, so such rebellion and non-conformity only produces anxiety and anger in the individual and does not have a significant purifying effect on the social unit.
Supplication
Niṣṭyā nakṣatra moved towards Vāyu
Making an auspicious noise, like a bull,
Causing the air to blow,
blowing away all haters and obstructions.
May Vāyu in Niṣṭyā hear our supplication.
May this nakṣatra and her god
bring us wise wealth
to satisfy and fulfill our longings,
carrying us far across all evil obstacles and difficulties.
Viśākhā -
The Coupler
इन्द्राग्नियोर्विशाखे
युगानि परस्तात्कृषमाणा अवस्तात्
indrāgniyor viśākhe
yugāni parastāt kṛṣamāṇā avastāt
When light and rain couple,
seeds can be harvested.
indrāgniyoḥ:
Agni & Indra
(light & rain)
viśākhe:
in coupling
yugāni:
fertilized seeds
kṛṣamāṇā:
harvesting
Indrāgni
Indrāgni is used in dual case, indicating a combination of rain (indra) and sunlight (agni).33
Viśākhā
The root, śākha, means “branch.” The prefix vi- is complex but basically means, “distinct.” It indicates something that stands out distinctly from its group. So viśākhā indicates a distinct branch or, rather, a joint or coupling between two distinct things.
Rain and fire are two very different, distinct things. Viśākhā is where they join, couple, and become one.
The word viśākhā is used to describe an archer’s state of mind, when he fixes his mind on the target and does not allow himself to be even slightly distracted from it. It is a union (“viśākhā” in the first sense) between the archer and the target, which does not permit the attention to branch off (“viśākhā” in the second sense).
Yugāni
Yugāni is the plural form of yug, which means “pairing, coupling.” Viśākhā is the joining of two distinct individuals, and what it needs is abundant opportunities to do so, by pairing, coupling, and copulating.
In the context of the sūtra, yugāni alludes to fertilized seeds: which result from the joining of sperm and egg into a new entity, which then cannot be unjoined.
Kṛṣamāṇā
Kṛṣamāṇā means “ploughing, farming, harvesting, etc.” It also means “the act of pulling, dragging, and attracting.” It signifies the goal which is to be harvested from planting fertilized seeds.
Summary
Viśākhā nakṣatra is about goal-oriented partnership. It is eager to couple with people who have the assets, qualities and resources it lacks, and is eager to reap specific rewards and results from that union. It therefore strives to be attractive.
Interpretive
Healthy Viśākhā indicates passionate dedication to teams and partners, and a genius for being able to join and unify distinct, apparently disparate things. Viśākhā tends to function better when activated by planets that signify long-term commitment (Sun and Saturn), or those that signify partnerships (Mercury and Venus). Venus, however, may lean towards interpretations of being overly sexual, while the other three may lean in the opposite direction.
Malfunctioning Viśākhā indicates the tendency to abandon a partnership when another one comes along with a better promise of “harvest.” It suggests one party exploiting a dependent party in a union. Mars, the Moon, and the Nodes particularly bring out this nature. Mars due to independence; the Moon due to fluctuations of desires and goals; and the Nodes due to unpredictable instability.
Jupiter is rather neutral here - suggesting fertility but with some machiavellian tendencies to one’s morals.
Life Lesson
This sūtra teaches us that opposites can be joined and unified. In fact, it goes further and teaches that opposites need each other to achieve their goals; and that it is difficult to achieve goals if one is unable to join opposites and diverse parties.
The sūtra illustrates this with water and fire, indra and agni, saying that the combination of these two opposites allows seeds to create life. The sūtra is particularly evocative of the male-female union, because water symbolises the feminine, fire the masculine, yugani symbolises coupling (sex), and kṛṣamāṇa symbolises attractiveness.
The sūtra teaches us that the union of diverse parties happens only when it serves mutually beneficial goals. To make any partnership last, all the partners must benefit. Exploitation of one party by the other will not endure unless it is heavily policed and enforced by fear, intimidation, or other negative tactics.
Mutual goals, on the other hand, naturally create unity between people of different gender, race, political orientation, religion, nationality, and even between species.
Supplication
May Indrāgni’s Viśākhā cause our enemies to flee in fear.
May our efforts result in delights Indrāgni would enjoy.
Let us not fear anything behind or before us.
Viśākhā nakṣatra is the wife
protected by the protectors of the world:
Indra and Agni.
Drive away our troubles and foes!
Emaciate those who would trouble and plunder us!34
Anurādhā -
Love’s Reward
मित्रस्यानुराधाः
अभ्यारोहत्परस्तादभ्यारूढमवस्तात्
mitras-yānurādhāḥ
abhyārohat parastād abhyārūḍham avastāt
The reward of expressing love
needs arousal for climax.
mitrasya:
of Mitra
(love)
anurādhāḥ:
the reward from love’s expression
abhyārohat:
arousal
abhyārūḍham:
climax
Mitra
The word mitra refers to “love,” because love is the instrument (-tra) that creates union (mi). The god named Mitra is the god of love, affection, friendship, and cooperation.
Anurādhā
The root word, rādhā, denotes an expression of love. The prefix anu- indicates sequence: something that comes after or results from something else. Anurādhā, then, means “the result of expressing love.”
Abhyārohat
Āroha means to “climb,” “ascend”, “mount.” The word is often used to describe elevated, voluptuous, mountable things. Female hips, for example, are often referred to with this word. It can also refer to the aroused male organ.
The prefix abhi- is a forceful intensifier. Abhi + āroha therefore means “the power of arousal.” Love cannot give its reward unless it is aroused and stimulated. The prefix abhi- also implies being overpowered. So abhyāroha means to be swept up in arousal.
Abhyārūḍha
The word ārūḍha also describes things that are raised, elevated, and mountable. What makes it a bit different from the previous word, āroha, is that it describes an accomplished state: the objective has been reached; the highest arousal has been attained. “Climax” is an excellent English translation here.
Summary
When affection (mitra) is stimulated to a fervor (abhyāroha) and lovingly expressed (rādhā), it brings joy (anurādhā). The most intense expression of affection (sex) results in the most intense experience of pleasure, the climax (abhyārūḍha).
Expression (rādhā) of affection and love (mitra) inspires us (abhyārohat) to experience life in a heightened, higher, more complete and perfected manner (abhyārūḍha).
Viśākhā and Anurādhā are a nakṣatra pair, like the pūrva and uttara nakṣatras. In some records Viśākhā is named Rādhā. So, it is useful to compare the two nakṣatras’ attitudes towards sex and partnership. Viśākhā wants to accomplish goals by getting what it lacks from a partnership. Anurādhā’s, however, wants to experience pleasure in partnership itself. In Anurādhā the goal is the love itself. In Viśākhā the partnership is a means to a goal. So, we can say that the first nakṣatra, Viśākhā, is less mature and more masculine (as is the general pattern for nakṣatra pairs).
Interpretive
Anurādhā is superlatively welcome in any romantic or sexual setting, but has its weakness pertaining to topics requiring independence and self-reliance.
When Anurādhā functions well, it suggests good sexual and romantic bonding and the ability to achieve group goals and be successful in and through partnerships. Venus and the Moon are obvious candidates for bringing out these interpretations. Jupiter and Mercury also do well here, though Mercury blurs the lines between friendship an
d romance. Mars can also function well here because it facilitates arousal, which Anurādhā requires. However, the independence and individuality of Mars is likely to signify problems in maintaining sexual relationships over the long-term.
When Anurādhā malfunctions it indicates sexual frigidity, and a sense of independence that interferes with achieving group goals. Saturn, the Sun, and the Nodes tend to bring this out. Saturn is indicative of frigidity; the Sun, difficulty in long-term partnership; Rāhu, exaggerated sexual needs and unstable relationships; Ketu, frigidity or need for emotionally and psychologically intense intercourse.
Life Lesson
Let’s draw three life-lessons from this sutra: one about love, another about sex, and a third about the relation between the two.
What we learn about the relationship between sex and love is that union (mitra) is how love expresses itself (anurādhā). Love expresses itself by bringing parties together: forming nations, communities, teams, partnerships, families and couples.
Sex is the most intense example of “bringing people together.” All well-known means of expressing love involve union: kisses, hugs, holding hands, sharing ideas, or just being together and doing things together.
Since sex is merely the external expression of love, it follows that the true pleasure of climax cannot be experienced without actual, real love. Sex without love is an imitation of “anurādhā” and the climax it produces has the external form, but not the internal soul, of true pleasure. Such sex actually aggravates and exacerbates our wants and needs. Nothing is more frustrating than the experience that the pleasure we seek is so close yet so elusive.
The sūtra also teaches us that good sex doesn’t happen by chance. There is art involved, the art of abhyāroha - powerful arousal. Pleasure is a result of satisfying desire, so the art of pleasure is to arouse and intensify desires before fulfilling them.
Finally, the sūtra teaches us a lesson about love, which is also a lesson about happiness. The greatest mystery of all is that the greatest happiness arises not from trying to be happy, but from trying to make someone happy. This is a very difficult lesson to realize, however, because in practice it fails very easily. It requires that both parties involved in the exchange are bound together (mitra) in genuine and sincere love. The weaker that bond, the less effectively the magic works, and the more prone it is to actually backfire and produce intense misery.
