Nakshatra- the Authentic Heart of Vedic Astrology
Page 7
In this Nakṣatra,
Let us drink their sweetness.
May these waters calm and delight us.
Uttara-Aṣāḍhā -
Supreme Victory
विश्वेषां देवानामुत्तराः
अभिजयत्परस्तादभिजितमवस्तात्
viśveṣāṁ devānām uttarāḥ
abhijayat parastād abhijitam avastāt
The perceivers of everything
need to engage in conquest
to achieve supremacy.
viśveṣāṁ:
of everything
devānām:
gods, illuminators, knowers
uttarāḥ:
superior
abhijayat:
conquest
abhijitam:
supremacy
Viśveṣāṁ
The word viśva means “everything.” In possessive form (“of everything”) it becomes viśveṣām.
Devānā
Devānā is plural for deva, a word usually used for “gods.” As we discussed briefly in the sūtra for Hasta, the word deva is based on the root dī, which means brilliant light. Since light enables perception, words about light are used for things that have a noteworthy and superior powers of perception, such as gods.
This phrase viśveṣaṁ devānām refers to “gods of the universe” but also explains what these gods really are: the conscious entities who perceive the world; The, “perceivers of everything.”
Uttara
This word means higher, later, more mature, and thus implies superiority.
Abhijayat
The word means “conquering.” It is based on the root, ja, which means to produce or obtain, and is often used in the sense of succeeding and accomplishing. Thus jaya is usually translated as “victory” or “success.” The prefix abhi- makes the meaning more forceful and intense, “conquest.”
Abhijita
This is a past-perfect tense of the same word, abhijaya. Thus it indicates the successful accomplishment of conquest. One who succeeds in conquest is victorious and superior.
We cannot overlook the fact that Abhijit is the name of “the 28th nakṣatra” which happens to lie within the fourth quarter of Uttarāṣāḍhā. By using this word, the author hints that he does not consider Abhijit like a separate nakṣatra, but thinks of it as a segment of special power within the already powerful Uttarāṣāḍha.
Summary
Those who perceive the universe (viśveṣam devānām) from a vantage point of superiority (uttara) tend to want to conquer and control it (abhijaya), so that they can become its master (abhijita).
This summarizes Vedānta philosophy on how individual conscious beings (ātmā) interact with the world. They have a not-entirely-accurate subjective vantage point of being superior to the world (uttara). And therefore try to control it (abhijaya) and master it (abhijita) for their own purposes.
Indeed, there are some gods who are described as Viśvadeva, but the true divinity denoted by this name is all the individuated conscious beings occupying the universe (viśveṣam devānām).
Interpretive
Uttarāṣāḍhā is welcome wherever there is a subject to master, an opponent to conquer and subjugate, or a goal to attain. Wherever a leader is needed, Uttarāṣāḍha shines. Confident planets like Sun and Mars help Uttarāṣāḍhā signify leadership and the power to dominate and overcome. Saturn also helps Uttarāṣāḍhā endure long, arduous battles without giving up. Jupiter gives Uttarāṣāḍhā the strength of wisdom and learning. Rāhu magnifies Uttarāṣāḍhā’s power and ambitiousness.
Uttarāṣāḍhā can be troublesome where competition is uncalled for. Although it can comprehend the need to be submissive and inferior at times, it is not accustomed to being anyone’s peer, thus it is not the best team player. Planets like Venus and Mercury highlight this weakness, although they also indicate significant superiority in the things they symbolize. The Moon can also bring out this weakness, but signifies strong and compelling ambitions and desires. Ketu seems to be the most difficult planet here, tending to indicate a fear of, and withdrawal from challenges and leadership opportunities.
Life Lesson
The most significant life lesson we get from this sūtra is this: as long as we conceive of ourselves as beings whose self-interest is fundamentally distinct and divorced from one another (i.e. plural divinities: “devānām”) we will wind up in some form of warfare, fighting to control the resources of the world. It is only when consciousness finds a singular, unifying center that it can exist without warfare and struggle.
The Vedas describe that singular, unifying center as param-atma, the “ultimate-self.”
A less lofty lesson is that if you want victory (abhijita), you have to fight (abhijaya). You cannot conquer anything without being strong and showing that strength openly. If you are afraid to step forward and stake your claim, you will never conquer or win anything.
The sūtra also explains that the best way to win a fight is to increase your awareness and improve your perceptions - aiming to be “aware of everything” (viśveṣāṁ deva). Thus it is not exactly muscle and might that wins the battles we truly need to fight, it is intelligence, awareness, and strategy. The more we know about the world, the more easily we can conquer it. Ultimately, when we realize the unity in all things, we can effortlessly achieve victory, not by conquering others, but by harmonizing with everyone.
Supplication
Let everyone (viśvadeva) hear about the success of our efforts.
This star gives swift prosperity and wealth.
It gives rain’s harvest.36
Delicate and resplendent maidens perform deeds expertly
and with vitality and bravery,
nourishing everyone (viśvadeva),
helping the endeavorer be victorious
in achieving desires.
Intellectuals succeed here.
They become capable to lead us
in every way in this world.
They beautify and enhance
those who are bold enough to step forward.
Their knowledge gives us complete victory (abhijit)
in this world and the other.
With it, we conquer our challenges.
Through it we understand and achieve our desires.
Śravaṇā -
The Path Walker
विष्णोश्श्रोणा
पृच्छमानाः परस्तात्पन्था अवस्तात्
viṣṇoś śroṇā
pṛcchamānāḥ parastāt panthā avastāt
The limping walker
needs to fix a goal, to walk the path
— or —
The experienced perceiver
needs to inquire, to establish a path
viṣṇos: of Viṣṇu (locomotion / consciousness)
śroṇā: a limper / an experienced person
pṛcchamānāḥ: setting a goal / inquiring
panthā: a path / a tradition
Viṣṇu
The word viṣṇu is based on the root viś, which means “pervasive.” The god named Viṣṇu is an entity who permeates everything, as a natural result of being the essence of everything.
Since he is all-pervasive, he is everywhere, which makes him the master of getting to any location. Thus, one role Viṣṇu plays is as the god of locomotion. The second role Viṣṇu plays is to be the essence and foundation of everything. According to the Vedas, the essence and foundation of reality is the perceiver of reality: consciousness. This Viṣṇu is both the god of locomotion and the god of consciousness.37
Accordingly, I have translated the sūtra in two ways: one based on Viṣṇu being the god of movement, and the other based on him being the god of consciousness.
Śroṇā
This word describes a person who has walked a path, who has
“walked far.” Often the word connotes an older person who is a bit tired out from all that walking, but is very experienced as a result of it. Thus it often refers to people who walk slowly, or with a limp, or a cane.
Today the more common name for this nakṣatra is Śravaṇā, which has a very similar meaning: “One who has heard & learned.”
Pṛcchamāna
This word, based on the word pṛccha, indicates curiosity and inquisitiveness. The walker needs to inquire about what lies ahead.
Panthā
The word panthā indicates a “path.” A path is an established route, so it also indicates an established way of doing or thinking - a tradition or school of thought.
Summary
Read in the sense of Viṣṇu being the god of locomotion: A person who struggles to go far (viṣṇoś śroṇā) needs to inquire (pṛcchamāna) about the objectives and goals, so they can ascertain the correct paths (panthā) to attain those goals.
Read in the sense of Viṣṇu being the god of consciousness: An experienced perceiver of life (viṣṇoś śroṇā) should inquire into the ultimate goals of life (pṛcchamāna) so that he or she can establish a path to those goals (panthā).38
Interpretive
Śravaṇa nakṣatra is very welcome for learning new things effectively, and for figuring out intelligent and effective ways to achieve goals. Intelligent planets (Mercury, Venus, and Jupiter) therefore tend to indicate positive implications here. Mercury especially indicates linguistic intellect; Venus, how to partner and cooperate, and Jupiter signifies access to good source of knowledge.
It is, however, an unwelcome nakṣatra for staying put in one place. Planets that like to be fixed clash with this nature. The Sun suggests difficulty settling down and rooting. Saturn suggests remaining young for a long time, a positive thing, but which also involves a lack of settling and rooting.
Planets which like to move are fairly positive here. The cyclic Moon indicates good sense of rhythm and music, and an ability to travel frequently and effectively. Maverick Mars indicates the ability to blaze one’s own trails rather than following the paths paved by others - but also suggests unwillingness to listen and learn from others with humility. The uprooting Nodes signify far travels, and exotic conclusions and lifestyles.
Life Lesson
Progress (śravaṇa) is difficult if one does not have a clear goal. So, the most important first step to success is to ask a lot of questions (pṛcchamānā) for the sake of discovering and clarifying what is really worthwhile in life, what we really want, and where we really want to go. Once we have our goals clarified, it is far easier to say on track (pantha) and make steady, rapid progress towards them. Without clear and compelling goals, we will wander around distracted - “limping” forward slowly in life (śrona). However, if we do clearly determine compelling goals, we will travel quickly and effectively to maturity and mastery of those subjects (śrona).
The Sūtra also hints that if we inquire deeply and wisely enough, we will eventually discover that the ultimate and most compelling goal is Viṣṇu. Consciousness (viṣṇu) is the perceiver of all things, which means it is the most amazing subject. When consciousness can fully and directly experience itself, it is able to experience the most amazing of all perceivable things.
Indeed all of the Vedas39 encourage and guide us to this ultimate goal.
Supplication
Śroṇa protects immortal words of wisdom.
Hearing the auspicious, one speaks.
They worship Viṣṇu’s ever-youthful wife as their leader.
Amazing Viṣṇu, in three strides,
traversed the whole circumference of the world:
the sky, the earth, and what lies in between.
Loving to hear what Viṣṇu says40
Creates auspicious fame for the endeavorer.
Dhaniṣṭhā -
Desirable Objects
वसूनां श्रविष्ठाः
भूतं परस्ताद्भूतिरवस्तात्
vasūnāṁ śraviṣṭhāḥ
bhūtaṁ parastād bhūtir avastāt
Desirable objects
need tangible resources for wealth.
vasūnāṁ:
of the Vasu
(tangible objects)
śraviṣṭhāḥ:
desirable
bhūtaṁ:
tangible things
bhūtiḥ:
wealth
Vasu
The word vasu indicates something that has distinct color and shape, something that can be seen. This is why it is a word used for denoting real things, things that are tangible, practical, material objects of wealth.
The sūtra uses the word in plural, suggesting a trove or collection of such objects. This gives us the impression that Dhaniṣṭhā is a nakṣatra concerned with wealth and objects of enjoyment.
Śraviṣṭhā
Śraviṣṭhā literally means a thing that people love (iṣṭhā) to talk about (śrava). This implies things that are popular and famous, and desirable. This confirms our impression that the nakṣatra is concerned with desirable (śraviṣṭhā) objects (vasūnām).
Today the more common name for this nakṣatra is Dhaniṣṭhā,which means very (iṣṭha) wealthy (dhana). So this nakṣatra certainly seems to deal with the “rich and famous.”41
Bhūta
This word bhūta is a past-perfect form of the verb “to be.” So, it literally means, “something that has come into being.” In Vedic terms, the word is used in contrast to things that have always existed. According to the Veda, consciousness is the thing which always exists, and tangible objects are bhūta, the things that consciousness has brought into being.
Bhūti
This word means existing, living, growing, producing, prospering, thriving; attaining prosperity, wealth and power.
Summary
Dhaniṣṭhā nakṣatra wants to be, and produce, objects (vasūnām) that are famous (śraviṣṭha) due to being excellent, desirable and attractive (bhūti). Doing so requires bhūti: tangible material resources, raw assets, and fundamental talents.
The ability to transmute these raw materials into beauty, prosperity, fame, and wealth is the special talent of this nakṣatra.
Interpretive
Dhaniṣṭhā is welcome and desirable wherever beauty, desirability, fame, and financial success is desired. One might think, “Ok, that’s basically everywhere” but the truth is that Dhaniṣṭhā is not the best nakṣatra for internal and non-material prosperity and happiness.
Planets connected with prosperity and wealth (Venus, Jupiter, Moon, Mercury and perhaps Rāhu) tend to bring out the positive side of Dhaniṣṭhā. While planets that are less adept in beauty and prosperity (Saturn, Ketu, Mars, and the Sun) tend to bring out difficulties in Dhaniṣṭhā.
When Dhaniṣṭhā functions well, it indicates fame (especially with Moon or Jupiter), wealth (especially with Venus, Mercury or Jupiter), beauty (especially with Venus or Moon), and artistic talents (especially with Venus, Mercury or Moon). It is particularly well known for talent in dance (especially with the Moon).
When Dhaniṣṭhā functions poorly it indicates inability to find or utilize the resources and talents in oneself and one’s environment. Especially with Saturn or Ketu, this tends to be accompanied by self-doubt and self-criticism.
Life Lesson
The life lesson of Dhaniṣṭhā is that “bhūta generates bhūti” - wealth generates wealth, success generates success, fame generates fame, beauty generates beauty.
Then what should we do if we don’t have wealth, beauty, etc.? Will we remain forever poor, unknown, ugly failures?
The word vasūnām (“of all objects”) gives the answer. It tells us that all things have some form of wealth, talent and beauty - by which they can gain prosperity, fame and success. What we have to learn to do is accept the type of assets we have, rather than wishing we had some o
ther type and ignoring what we do have. By focusing on the assets we do have, we activate them, use them, polish them and bring them to the fore where they begin to shine (“vasu”), attract attention, and thus generate prosperity, fame, and wealth.
Supplication
The eight divinities, Vasu, seek pleasure (Soma)
they make four pairs of royal divinity in Śraviṣṭhā.
They help endeavors that depend on passions.
They allow nectar to flow all year.
May they guide our endeavors.
May Śraviṣṭhā propel them.
May this nakṣatra permeate us with virtue,
so hatred and ignorance does not approach us.
Śatabhiṣak -
A Hundred Unions
इन्द्रस्य शतभिषक्
विश्वव्यचाः परस्ताद्विश्वक्षितिरवस्तात्
indrasya śatabhiṣak
viśva-vyacāḥ parastād viśva-kṣitir avastāt
The master of myriad combinations
needs all of space for all the earth.
indrasya:
of Indra
(the master)
śatabhiṣak:
myriad combinations & adherences
viśva-vyacāḥ:
all of space
viśva-kṣitiḥ:
all the earth
Indra
The sūtra does not intend to radically replace Varuṇa with Indra as the deva of Śatabhiṣak. This is clear because the sūtra refers to viśva-vyāca (all-encompasing space, a synonym for varuṇa). Furthermore, the author of Taittirīya Brāhmaṇa explicitly identifies Varuṇa as the deva of Śatabhiṣak elsewhere in the book.
Why use the word Indra here? Indra is a reference to Varuṇa because Varuṇa is the original king (indra) of the gods.42 The author selected this name because it conveys a sense of mastering and being the best. In fact, the Nakṣatra Sūtras use the word indra to describe the gods of three nakṣatras: Śatabhiṣak, Citrā, and Jyeṣṭhā. All three are particularly well-suited for superiority, lordship, and leadership (the literal meaning of the word indra), and not well-suited to subordination.