by Vic DiCara
Śatabhiṣak
The word śatabhiṣak is based on the root ṣaj, which means “to adhere, apply, stick together.”
Adding bhi to ṣaj gives us the word bhiṣak, which is often used as a reference to doctors, because doctors apply ointments and medicines. The sūtra, however, does not use the word in that sense. It uses the word śatabhiṣak in the sense of bringing hundreds of things (śat-) together (-abhiṣaj). This will become clear by considering the remaining words in the sūtra.
Viśva-vyaca
Vyaca indicates the vast, empty expanses of space. Viśva indicates all-inclusiveness, “everything,” the universe. The word varuṇa has the same meaning, because it refers to the largest, greatest or most primary entity (varu), which, at least in the physical realm, is space itself.
Viśva-kṣiti
Kṣiti indicates the solid earth, a thing which has been pulled together (kṣi) and therefore can also be dissolved (kṣi). Kṣi indicates athing on which we can exist and from which we can prosper as a result of agriculture, mining, and so forth.
Summary
The master (indra) creates prosperous tangible realities and objects (viśva-kṣiti) by taking intangible things (viśva-vyaca) and combining them together hundreds of times (śatabhiṣak). Thus the universe (varuṇa) creates earth (kṣi) from space (vyaca).43
Interpretive
Śatabhiṣak is well-suited for excellence and leadership, but poorly suited for humble subordination. The Sun or Mars here accentuate this.
Since it needs wide open space (viśva-vyaca), Śatabhiṣak easily feels confined. This is why it often goes outside conventional boundaries, limits and rules. Rāhu and Ketu here exacerbate this.
Saturn here accentuates both of the above, but a little less dramatically.
Because śatabhiṣak deals with combining and joining multiple things, it has passionate sexual potential. Venus, Moon, Mars, and Jupiter will bring this out more than others.
When given practical, intellectual and creative space and freedom, Śatabhiṣak excels tremendously in its ability to combine diverse ideas, concepts, topics and talents, and to take very abstract, subtle concepts and put them into tangible concrete form. It is also very good at earning wealth and prosperity even without tangible resources. Mercury here particularly brings out this potential.
Life Lesson
Śatabhiṣak’s sūtra teaches us that one must grasp the abstract to be effective in practical matters, and one must be practical to grasp the abstract in full detail. Theoretical and intellectual abstractions are useless until and unless they generate concrete results in the tangible world. Conversely the concrete, tangible world is useless unless it serves to express and give form to the intellect, emotions and soul.
Abstract things (viśva-vyaca) must be realized in tangible, practical ways (viśva-kṣiti), and tangible, practical things have true value and meaning because of this. A valentine’s heart, for example, is meaningless if not connected to the love of someone who gave it to you. The chocolate itself does not bring satisfaction and joy, compared to the love expressed through the chocolate.
The real magic in life is the śatabhiṣak, the “myrid connection” - the fact that tangible forms (viśva-kṣiti) give us direct access to intangible essences (viśva-vyaca).
Supplication
Among rulers of nakṣatras, Varuṇa is the emperor.
Among nakṣatras, Śatabhisak stands out.
May these two divinities grant us long lasting health,
giving hundreds of thousands of cures.
May royal Varuṇa guide our endeavors to experience all things.
May this nakṣatra give us longlasting health and passion.
Pūrva-Bhādrapadā -
Before the Sacrificial Altar
अजस्यैकपदः पूर्वेप्रोष्ठपदाः
वैश्वानरं परस्ताद्वैश्वावसवमवस्तात्
ajasyaikapadaḥ pūrve-proṣṭhapadāḥ
vaiśvānaraṁ parastād vaiśvāvasavam avastāt
The divine serpent coming to the altar’s base
needs the universal fire,
to dissuade material existence
ajasya-ekapadaḥ:
of Ajaikapada
(“one-footed”)
pūrve proṣṭhapadāḥ:
in front of the legs of an altar
vaiśvānaraṁ
universal fire
vaiśvāvasavam
dissuading material existence
Ajasya-Ekapada
Aja indicates something that has not (a-) been created (ja); something that always exists. This refers to brahman, consciousness - the supreme divinity.
Ekapada means one (eka) foot (pada). “One-footed” is a term that refers to snakes. So, the phrase ajasya-ekapadaḥ means, “the divine (aja) serpent (ekapada).” Divine Serpent refers to Rudra’s avatāra as a nāga: Ananta Śeṣa (“The Endless Remainder”).
“One-foot” also means “one-fourth” (the word for foot, pada, refers to the number four because most things have four feet). Ajasya-ekapadaḥ therefore also means, “one-fourth of divinity.” The Vedas consistently describe the materially manifest world as a fourth of the totality of divine creation.
Pūrve Proṣṭhapadā
Proṣṭhapadā is the older name of Bhādrapadā. Proṣṭhapadā means, “the legs of a table” - especially the legs of an altar. The Proṣṭhapadā / Bhadrapadā nakṣatra pair share four primary stars arranged in a square, like the legs of a table.
The word purve means “in the first position”, in other words, “in front.” This directs our attention to what lies in front (purve) of the sacrificial altar (proṣṭhapdā). What lies before the altar? The tangible materials (ajasya-ekapada) that will be sacrificed.
Vaiśvānara
This word literally indicates the substance held universally in common (viśva) by all living creatures (ānara). What is that? What do all creatures have in common? Consciousness - which is aja, the uncreated, fundamental substance of existence.
Ānara could also be read as anala.44 Anala refers to fire. Viśva-anala refers to a fire that is ever-present everywhere. Fire symbolises the soul, because fire is the source of light, which is analogous to perception / consciousness. So, the “fire that is everywhere” is brahman.
Another meaning of “universal fire” is the breath of the cosmic dragon. Ajaikapadā is a dragon who breathes fire (anala) to consume the entire universe (viśva) during periods of cosmic destruction.
Vaiśvāvasava
The root word, sava, indicates things that are vivified, brought to life, brought into being. Adding the prefix ava- (downward) gives a double meaning: (1) to decrease life, enthusiasm and vitality, or (2) to arrive at a sum or conclusion (a “bottom line”) regarding it.
So, vaiśvāvasava means diminishing enthusiasm for the material world by deducing the ultimate purpose and conclusion of life.
Summary
Material things (ajasya-ekapada) should be piled before (purve) an altar of sacrifice (proṣṭhapadā). “Burning” these things by deep and thorough perception (vaiśvānara) will allow us to comprehend the true meaning and purpose of life (vaisvāvasava in the first sense of the word), and become disinterested in the differentiated, tangential material world (vaiśvāvasava in the second sense).
Interpretive
This nakṣatra is not satisfied or satiated by external things, but has the ability to find their deep inner essence and significance. Functioning well, this signifies ability to discover scientific wonders and spiritual revelations through careful analysis of the physical world; thus granting purpose to conventional existence. Introspective and intelligent planets (Jupiter, Mercury, Moon, Venus, and Ketu) help bring out this potential, each in their own particular way.
Malfunctioning, Pūrva Bhādrapada indicates excessive destructive anger as a result of not finding peace and s
atisfaction in the pursuit of wealth and conventional success. The more practical and externally oriented planets (Saturn, Mars, Sun and Rāhu) bring this out in their own way.
It is a very welcome nakṣatra when we need to detach from external dependencies, but an unwelcome nakṣatra for peaceful satisfaction with simple pleasures. Bearing this in mind, the relationship planets (Venus, Mercury and Moon) have a bit of a hard time in this context, although conferring positive spiritual potential.
Life Lessons
This sūtra teaches us about the unexpected connection between frustrated anger and joyful peace. The desire to accumulate material things (ajasya-ekapada) inevitably leads to anger and frustration (vaiśvānara). This anger is like a fire, which is very dangerous, causes pain, and is prone to violence. But if we can see the source of the fire, the dragon’s mouth itself, ajaikapada, we will realize that our pain and suffering is rooted in our desire for unnecessary, external things (ajaikapada). This will inspire us to “burn” those things, thus extinguishing ( vaiśvāvasava) our desire for them, and inspiring (vaiśvāvasava) us to find deeper meaning in their inner essence - which brings fascination, joy and peace.
A very interesting point here is that tangible material things (ekapada) are products of consciousness (nara), they are external manifestations of the individuality and variety inherent in consciousness. When we realize this, we will naturally cease (avasava) seeking tangible things in their own context, and begin seeking the manifesting conscious entity at the root of them all.
Supplication
When Aja Ekapad rises in the east,
all creatures rejoice.
The divine spirit in everything and everyone awakens.
Proṣṭhapada comprehends and protect immortality.
Fierce and firey-replendant
climbing into the space between the sky and earth
everyone everywhere follows
Aja Ekapada and Proṣṭhapadā.
Uttara-Bhādrapadā -
Above the Sacrificial Altar
अहिर्बुध्नियस्योत्तरे
अभिषिञ्चन्तः परस्तादभिषुण्वन्तोऽवस्तात्
ahir-budhniyas-yottare
abhiṣiñcantaḥ parastād abhiṣuṇvanto ‘vastāt
The coiled serpent above the sacrificial altar
Needs to moisten, to extract the essence.
ahirbudhniyasya:45
Of Ahirbudhniya (the coiled serpent)
uttare:
above, later
abhiṣiñcantaḥ:
moistening
abhiṣuṇvantaḥ:
extracting essential juices
Ahir-Budhniya
Ahir means “serpent” and budhniya means “bound” - so ahir-budhniya simply means “coiled serpent.” But the term also indicates “the serpent who binds.” It is a name for the divine serpent who is the god of powers like gravity and magnetism, which hold the world together. Thus Ahirbudhniya is often depicted as a serpent whose coils keep the sea and sky bound to the earth.
This name also implies something tightly bound, something that will not dissolve when everything else does.
Ahirbudhniya is a different face of Ajaikapada. While Ajaikapada is firey, Ahirbudhniya is watery.
Uttare
This word identifies the nakṣatra as the later Bhādrapadā, and, when “Proṣṭhapadā” is supplied, literally means “above the sacrificial altar.”
Abhiṣiñcana
This word means to splash with water. It has the connotation of consecrations, anointments, and baptisms - making something clean and sacred.
This contrasts with the fire of the previous Bhādrapadā. Pūrva Bhādrapadā wanted to burn the outer, superficial, material shell of things. Uttara Bhādrapadā also wants to remove the outer layers and reveal the true essence of things, but does so with water rather than fire.
Abhiṣuṇva
This word means to extract a liquid essence, something very important in Vedic rituals. The crucial Soma ritual revolves around extracting sap from a moistened plant.
Summary
The undissolving eternal serpent (ahirbudhniya) needs to sanctify (abhiṣiñcana) conventional relationships and objects, so that it can dissolve and remove their outer layers and extract the spiritual content within them (abhiṣuṇva). It is the inner essence of things that interests this nakṣatra. Their outer shapes and shells are not compelling to it.
Both Bhādrapadās deal with sacrificial altars, but the previous Bhādrapadā wants to sacrifice material things in fire, whereas the later Bhādrapadā wants to extract the spiritual significance within material things. Both Bhādrapadās seek permanence in a world of impermanence, but the previous nakṣatra is louder and more frustrated with the search while this nakṣatra is quieter and more introspective about it.
Interpretive
Uttara Bhādrapadā is ideal for dissolving superficial coverings to reveal the true, enduring, real nature of things. Ketu, Jupiter, Mercury and the Moon can function quite well here in that regard. These placements lend a great deal towards indicating a person with deep spiritual insight (Ketu & Moon), comprehension (Jupiter) and intelligence (Mercury).
It is not an ideal nakṣatra for extroversion, expression, and appreciation for the ordinary pleasures of conventional life. Rāhu, Sun, Mars, and Mercury bring out this flaw. So does Venus, particularly on the topic of pleasures and romance. Ketu and the Moon can also push the introversion too far.
If it cannot connect conventional things to their deeper significances, Uttara Bhādrapadā runs the risk of disconnecting people from the real world, and submerging them in imagined significances.
Life Lesson
This sūtra teaches us an important lesson about the false dichotomy between “spiritual” and “material” things. Some of us consider spirituality to be the only valuable pursuit in life, thinking of material things as worthless, impermanent, meaningless superficialities. Others consider spirituality to be a fake, imaginary, escapist hallucination, and place value only on things that are “real,” practical, and tangible in the here and now. This sūtra, however states that eternal, significant, spiritual things (represented by the word ahirbudhniya) exist within their real, practical, tangible containers - for such things can be sanctified (abhiṣiñcana) and their spiritual essence can be extracted by the wise (abhiṣuṇva).
Those who seek tangible life in the here and now should find it by experiencing the deep spiritual essence that generates and experiences the here and now. If they do not, they are indeed superficial, and do not really experience much at all.
Similarly, those who seek spiritual experiences must not denigrate, devalue, or ignore the external forms of things that exist right here, right now in the real world. These objects are the palpable expressions of the spiritual realities that generate them. It is only by seeing the sanctity of such objects that we perceive the deeper realities of life.
Supplication
Ahirbudhniya, who comes here,
is excellent among gods and humans.
The wise, the soma-drinkers, and the some-wanters
cherish him in Proṣṭhapadā.
Here the four work as one.46
This is why it is called “legs of a table.”
Worship, cherish, and praise Ahirbudhniya.
Revatī -
The Nourished Nourisher
पूष्णो रेवती
गावहः परस्ताद्वथ्सा अवस्तात्
pūṣṇo revatī
gāvaḥ parastād vathsāḥ avastāt
The nourished nourisher
needs cows for calves.
pūṣṇaḥ:
Pūṣan
(the nourisher)
revatī:
the nourished
gāvaḥ:
cows, motherhood, sources of affection
vathsāḥ:
calves, childhood, objects of affection
Puṣṇa
This word puṣna means, “the one who nourishes.” It is a form of the word pūṣan, which is the name of Revati’s god. Pūṣan is a gentle cowherder associated with nourishing foods such as milk and rice.
Revatī
This word literally means, “wealth-endowed” (rayi + vat). It indicates a beautiful, opulent, enriched, successful, intelligent, and moral person. More specifically it indicates a person who has been given sufficient nourishment, riches, education, and so on.
Puṣna is the nourisher, and Revatī is the nourished. This is our first hint that Revatī nakṣatra is all about the cycle of being able to nourish others as a result of having been nourished oneself.
Gau
The word gau means, “cow.” Pūṣan is a cowherder, so it is rather expected that he would need cows to make his home, Revatī, function properly. In Vedic culture, the cow symbolises motherhood - due to her abundant affection for her calves and to the fact that she produces milk so copiously.
Vatsa
The word vatsa means, “calf.” Cows do not produce nourishing milk unless they have calves to feed. In Vedic culture, the calf symbolises children and childhood.
Summary
The well-nourished person ( revatī) needs sources of affection (gau) to be able to nourish (puṣṇa) its objects of affection (vatsa). This causes all three to become successful, beautiful, intelligent, and wealthy in every way.
It is obvious that a well-nourished person must have a good source of nourishment, but it is not as obvious that the source of nourishment must have itself been well-nourished. A rice plant that is unwatered will not produce rice, and without rice, the farmer will go hungry. If the farmer is fat and healthy, so must be his rice. For the rice to take good care of him, he must have taken good care of it.
Interpretive
This nakṣatra is excellent for any subjects that require affection and patient, careful, devoted attention. In particular it is well suited for parenting and caring for dependents, which includes being well suited for farming and gardening, as well as teaching and guiding. Planets like the Moon, Venus, Jupiter, and even Mercury tend to bring this out very nicely each with a focus on their own specialties. It is also best when mṛdu or dhruva nakṣatras rise.
