ASHWINI
Aswini Nakshatra: Devata for Aswini Nakshatra is Aswi or the Duality known as Aswini Kumar
Twins, the physician of the Gods. Symbol—the head of a horse. So, by the influence of this star the native is expected to be equestrian (horse-ride) or a soldier, also a physician with marvelous power to heal. ‘The result of physician’s excellence or process. It is possible in the horoscopes ,of these physicians, it. will be seen that planet for successful medical practice is positioned in Aswini Nakshatra. From Aswi is supposed to be derived carriages for animals for transport, everything related to transport and transport department. The Puranas relate that the two Aswini Kumaras were born of mother Sanga and father Ravi (sun). The mother held the solar semen in her nostrils, for otherwise she could not hold it, it is so strong. They are the twins of Sanga and therefore this Nakshatra is supposed to produce twins. Mangal in this Nakshatra—specially if the lagna is in Kumbha and Mangal in bhratristhan (3rd hse) indicates twin brother and sister for the native. Or if Ravi, Vrhaspati or Pitri Karaka or lord of the bhava signifying father or son in a similar way is in this Nakshatra then the father or any of the uncles or any of the children may be one of the twin.
No. 1. ASVINI (The Star of Transport) Symbol — Horse’s face. Devata — Asvini Kumara (Twin brothers),
In the zodiac at 0° in M.esha there is a reddish star” which the astronomers call Arietis. The Indians named it Asvini. The Indians worshipped it in personification of the dawn — more plausibly, morning and evening star. They mentioned it to explain the life’s journey; the entrance to and exit from this material plane — apparently the prana (breath), inhalation and exhalation; and in the physical body its passage through the nose and speech. Every year from this point of the cycle the yearly trek of the sun begins. Asva (The horse) is the symbolic expression of journey. Asvini (from Asva) is the power that sets one in motion.
The mystic ideas of Asvini the ancients. told in many tales in mythology. The symbolical expression of Asvini is ‘Dawn’ — personified as the sons (in twin ideas) of Ravi (light) and Chaya (shadow) — day and night; once in the morning and again in the evening. It represents twin ideas — Jnana (wisdom) and Ajnana (ignorance); birth and death creation and destruction; the visible world and the inv invisible space around.
In mythology, Asvini kumara— the personified dawn, make their journey across the heaven in three wheeled and spring bearing golden chariots drawn by birds or horses. Asvini is predominantly Tamo Guna an attribute that is so essential for the destruction of evil propensities and to turn to Suva karma. The stories describe that Asvini kumara procured Madhu (honey) for Gods and together with Saraswati (Goddess of knowledge) introduced Soma — wine (spirit) into the cult. They were refused drinks and equal status with Gods but they were reconciled to Indra (God of senses, Indriya) and had to be admitted to Yajna (sacrifice, religious activities; Dharmic karma}. The stories aim to say that it has ability to progress from wrong to right and can assert to secure a rightful position by the help of knowledge.
There is an emphasis in their role as helpers and heroes who save and heal. They restored the decrepit Chyavana’s youth; saved Bhjyu, the son of Tugru from sinking into the sea and rescued Atri whom the demon had put i.ito a burning pot. They are beautiful, young, quick-moving physicians. Their typical epithet is ‘Miraculous’.
Ideas:
The passage of the nose, pertaining to nose, smell, nostril, nasal sound.
Breath, exhalation, inhalation.
Twins
indistinct utterances, stammering.
The horse, possessed of horses, pertaining to horses. horse-men, cavalier, horse-tamer, any mea-ns of transport.
To hurry, go quickly, reach, come to arrive at, visit, get, gain, receive.
Accomplishing wonderful deeds.
Giving marvellous aid, bringing treasures to man, physician healer, avoiding misfortune
Portion of the human body – the knees
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BHARANI
Bharani Nakshatra; Devata Yama, birth star of Rahu.
It extends .from 13:20 to 26°40′
Symbol: Orifice of the.womb (mouth) lord Mangal. It is possible to have an idea of the nature of Bharavi Nakshatra from the nature of Rahu, Mangal and Yama. To take Rahu first
- Rahu gives extravagant enjoyment of material pleasure and is later on the cause of sorrow.
- Mangal gives courage, strength, exaltation and hope
- Yama purity, cleanliness, justice and integrity. The sense of restraint is also Yama’s: gift; he is; the lord of Dharma a stern disciplinarian, a ruthless expositor of truth and a refuge for kings and law-abiding subjects. We should not always confine his interpretation to his being only the lord of death; he is the great judicature the ultimate dispenser of reward and punishment.
The story of Yama-Nachiketa is a particularly an exposition of the hospitality of Yama, his. sense; of dharma and knowledge of it, his superb honesty and great integrity and other divine virtues. The Nakshatra of which he is the,;devata-(God) is’ also in consequence the ;giver, ;of. enjoyment and. Pleasures, courage and upward thrust of the spirit and on the other hand the giver of whatever is good, pure, truthful and honest.
The etymological meaning of Bharani is “what deserves to be cultivated and preserved” that is dependence, servitors, retainers or anything by which living is earned, for example salary.
In Mesha, next to Asvini, there are three stars in one and are conceived as a triangle without opening. This is called Bharani. The star Bharani represents the character of Agni Rasi Tamo Guna, In a life the destructive forces of Tama Guna and the expressive character of Agni work within and make changes that start from within. It denotes experiences of suffering, suppression, restraint in struggles, strife, contest and such other circumstances as presented by Mangala. The Agni energy provides a great will power, forbearance to withstand it by self-control, discipline. The Devata of Bharani is Yama Dharma Raja (lord of virtues). Truth, duty, morality are the blessings it effects in the life. The effect makes one a saint.
The ideas of Bharani are similar to Rahu. who eclipses or hides and then again it releases. Womb has similar function. By name Bharani (from Bharana, Bharana-posana — feeding and rearing up) it connotes the act of maintaining, bearing in the womb, edibles, load, burden, to hire, wages, etc.
In mythology Yama is personified as the son of Vibasvan (Surya or Ravi) and the lord of our forefathers. The south is the lord of our forefathers — Pittrijana (Pittri — paternal; jana-vehicle). The abode of God is on the north. Devajana {Deva — God; jana — vehicle, path) is on the north. Bharani gives direction to the south, [Makara to Mithuna clockwise is Devajana; Karkata to Dhanus anticlockwise is Pittrijana.]
Ideas:
Act of checking, curbing, suppression, restraint, discipline, self-control, will-power, moral duty.
To hold, subdue, govern, punish, to be faithful, be firm, endure, suffer.
rearing in the womb, carrying, bearing, maintaining, filling in the stomach.
Edibles, supporting, nourishing, a dependant maintained or supported.
Weight, load, burden, to hire or mercenary.
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KRITTIKA
Krittika Nakshatra; This is the birth star of Chandra. Many constellations gather at the tail end of
Krittika group. It extends from Mesa 26°40′.The residual 10° fall in Vrshabha. The devata is Agni. Lord (Adhipati) is Mangal and Sukra. Agni is the great purifier, the great consumer and the giver of light, heat and brightness. Agni causes the fire of life and the drive. It is also the spark of life. Without fire creation would not exist. Agni is at the base of creation and the continuation of existence. It consumes everything. The fire of digestion in the human system and the external fire of cooking are only different manifestations of the same principle which is Agni.
Agni is the symbol of brightness and brilliance and all weapons with fire-power. And other things of this same category come within the range of Krittika group. The fire is considered as purifier for it burns away all that is sordid, dark and dull, also all that is low and sinful and inauspicious in the world. The dross thus blazed away, only effulgence and light remain. Fire gives the earth its activity and dynamic and revives it after spells of cold that periodically inflict comatose condition on the earth.
It is easy enough to deduce from fire the causal effect of the Krittika group. Mangal is the lord of that part of Krittika which is in Mesa Rasi and Mangal is like a mass of lightning in shining splendour. So the Krittika in Mesha is devastatingly brilliant, the effulgence being closely associated with an incendiary character.
The Krittika of Vrshabha Rasi is brilliant but unlike the Krittika of Mesa, is not incendiary. The lord of Vrshabha Rasi is Sukra and Sukra stands for worship of beauty and for poetry and imagination. He is radiantly white like Snow, the ‘Kunda’ flower and the ‘Utpal’. He is also the encyclopedic expounder of all branches of learning. It follows that the Krittika of Vrshabha Rasi is brilliant but the brilliance does not burn. It is soft and sweet and benign. The Krittika of Mesha Rasi is doubtless brilliant, it has plenty of heat which burns. The Krittika of Vrshabha Rasi has on the contrary a softened radiance, a wave of brightness that does not hurt. In Western Astrology Krittika has been described as an incendiary star.
Devata Agni is the oldest of all gods and used to be worshipped all over the world. Old Romans addressed Him Vesta and worshipped Him without image.
“No image Vesta’s semblance can express
Fire is too subtle to admit of dress”
‘Agni remains hidden in wood, plants and water [terrestrial or aerial] Born in the sky it descends in form of lightning and the Sun and is the source of energy. It is at the root of all creation and expression of speech. In mythology it is ‘Master of the House, Domestic god and head of the clan’. There are many names of Agni, each is used in inviting and worshipping Agni for particular function and occasion.
Krittika, therefore, denotes capability to give a desired change in a form by burning out all the impurities of life or the wrongs and give birth to purity, morality and virtues.
Mythology describes Krittika as the foster mother of Kartik devata who is beautiful in appearance and an able commander in a battle. He is still worshipped in South India. The ideas of Krittika are related to the ideas of a commander, fighter, a foster mother, nurse or an adopted child;. Since the root power of every action is Agni, either action of the senses, or digestion, or the existence of life, it is first worshipped in all Pujas (divine service). For different actions (Karmas) the same Agni is worshipped by different names. Agni is conceived in three planes physical, mental and spiritual. Krittika in Mesa (Tamo Guna) represents physical creative force. Krittika in Vrshabha (Raja Guna) represents the function of Agni (creative faculty) in mental plane.
Krittika by name connotes Kirti — a great achievement, monumental deeds that are famous; Kartan — to cut, divide, to trim; also its instrument, viz., sword, knife, razor, etc.
In Krittika the portion that is in Mesa has ideas of burning sensations or feelings. It may be the fire of the stomach, body or mind. This is due to the characteristic of Mesa and Mangala. But Krittika in Vrshabha speaks for luster and glow of power, full of warmth and feelings. This is due to ideas of Vrshabha and Sukra.
Ideas:
A commander, protector.
War, battle.
Fame, famous, monumental deeds.
Fire, flame, inflammable, glow, appetite, digesting, cooking, bile, food.
Skin, hide, leather, parchment, paper, document, white spots on the skin, bright.
Bestower of wealth, gold, cart, vehicle.
Ample, numerous, large, many, much.
Dark half of the month.
Brought up by a foster mother, nurse, adopted son.
South region.
Portion of the human body — Hip, loins.
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ROHINI
Rohini Nakshatra: The word is derived from “Rohan” which means ‘to rise’ or ‘to bring into
existence’. It extends in the Vrsa Rasi from 10° degree to 23°-20´. The lord of it is Sukra, the symbol a Cart drawn by Cows. The ‘Devata’ is Brahma, the prime creator of all things living, from the meanest insect to Man, the beauty of the weird, the paragon of animals. Rohini-group therefore encompasses everything that comes within the range of creation – beasts, birds, animals, etc. It would also connote the process of growing, be getting, birth, production, etc. in brief production, birth and creation. Rising means process of ascending, that is to say the creative evolution, the cultivation and the improvement. Mythology describes ‘Rohini’ the wife of Chandra. Of all the 27 Stars – all wives of Chandra – Rohini is said to have been fond of fine dress, cosmetics and décor and was the most beloved of Chandra. The Rohini (group) is, in the line with this, considered to be the cause of a taste for fine dress, perfume, and other articles of toilet. Creation continues to exist mainly on the basis of food; and Rohini is supposed to be the cause of food. The direct and immediate cause of food is Agni and Brahma the remote cause. From this point of view the God who gives food, that is Agni, is the spiritual principle of Rohini (group) Nakshatra and because, Brahma the remote cause of food is also the devata of Rohini; the range of influences of this group runs over the whole gamut of the visible and invisible animal world.
Rohini is a bright little star in Vrsa – Prthvi Rasi, Raja Guna – the earthly desire or Kamana. Kamana rises from Kama and this being in Prithvi Rasi shows tendency towards material enjoyments, in extreme cases it shows lust or passions. Kama is an attribute of Kamini (woman). In mythology, Rohini is the most favourite star of Candra personified. Rohini implies both Arohana (ascending) and Abarohana (descending). They are the attributes of mind, astrologically, Chandra.
Devata Brahma – the creator, often referred to as Prajapati – lord of all creatures. Agni (fire or energy) is the instrument of Brahma. It is at the root of Vaak (speech) and is related to Saraswati (Goddess of Knowledge). The colour of Agni is red. So Rohini refers to red, blood or saffron colour. Gandha is the Guna of Prthvi therefore, in Rohini it is perfume, fragrant.
The other name of Rohini is Suravi – the celestial cow; it has ability to give whatever is wanted from it.
Rohini resembles Saraswati. In mythology, Brahma being temporarily sensual chased Saraswati and the latter took the form of a deer and ran to avoid indecency. The story aims to say that Rohini has tendency towards sensuality.
Ideas:
Rising, climbing, ascending, mountain, being lifted up, height promotion, growth, development.
Birth, production, origin, propagation, procreation.
Planting, sowing, sprouting, growing up.
Inflammation, disease of throat.
Blood, saffron, red colour.
Perfume, scented, fragrant, pleasantly.
Cow, cattle, cart conveyance.
Portion of the human body – Shanks (from ankle to knee)
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MRIGASIRA NAKSHATRA
Mrigasira Nakshatra: Mrigasira Nakshatra extends from after 23°-20´ in Vrisha Rasi up to 6°-40
´in Mithuna. Presiding deity Chandra. Symbol – Antelope or Deer. The word ‘Mriga’ represents a deer, forests, gardens, a search, a seeking to find, to roam about in forests and a hunter, to seek to blaze the trail, a guide and preceptor. An erotic affair, beauty of the countenance with particular emphasis on the radiant lustre of the face, because of the Moon. To seek as the primary characteristic of the star, to discover hidden treasures after the churning of the Sea, the ‘Samudra Manthan’ of the Hindu Mythology, the mother, motherly conduct that is to say maternal instincts, self-sacrifice without hope of requital, etc.
Chandra is the lord of the mind, so all mental attitude, good or bad, sympathies and antipathies, patience and impatience, the fleetingness and placidity, imagination, the gift of poetry, purity, sweetness and light, physical and mental aspects, all these come within this star and when things of sweetness and light of physic as also of the mind, both derivatives from the moon, the horoscope of Rabindra Nath comes to mind. His Janma lagna was Mina with Chandra there and Vrhaspati was in Karkata rasi. Because of this yoga Rabindra Nath had something like physical translucence which was object of admiration all the world over, wherever people met. Also, at the same time his poetry enthralled the whole world.
The Moon is a sub-planet round the earth and that is why the influence of the Moon on all that happens in the earth is so paramount. And again that is why the influence of the Moon on both the body and mind is simultaneously so very great. Sukra and Chandra both are female grahas (Planets) with difference that while the Moon is the Lord of motherhood, maternal instincts and all that, Sukra is the lord of feminine beauty, the structure of feminine form, the physical excellence of women and all that. In the former there is elegance and dignity of the feminine while in the latter, the physical beauty and the lure of feminine form which leads a male captive dominates. The moon is the lord of marine products and of medicines; that it was from the sea that the moon rose. And it is to the moon that the influences and causalities have to be traced.
Orion is a brilliant constellation and always delights the eyes of all beholders. It is beautiful beyond description. There are many folklore and mythology relating to this star. Its appearance in the sky was dreaded by the sailors particularly as it presaged stormy weather.
Mrigasira (Mrga — deer to search for; Sira — the head) means searching mind, research, etc. Mrigasira is partly in Vrisha and partly in Mithuna. In Vrsa it is related to material or worldly things. It represents the ideas of tracing out, a track, road, journey, etc. In Mithuna it is related to attribute Vaaiyu (air). The ideas in it are seeking for beauty, pleasures, motherly feelings, etc. Its Devata being Chandra it conveys the ideas of searching for beautiful faces, visit or request a girl in marriage. It also represents motherly attributes of selfless gifts.
Mrgasira represents hunt, pursue, investigate, examine, etc. No wonder that Mrigasira may denote greatest intellect, researchers, poets or beautiful looking persons. Both Shukra and Chandra have common features in them. In Vrisha (Sukra) it will show more inclination towards physical beauty and for dress. Predominance of Chandra (Devata of Mrigasira) will show tendency towards feminine qualities and tenderness.
Ideas:
To seek, look for, to March through, to strive, to attain.
To request, ask, solicit, beg, beggar, to purify, adorn.
To visit, frequent, to ask a girl in marriage.
Tracing out, a track, road, path, way to or through, walk journey, reach, range, passage, channel (specially intestinal canal, anus).
Custom, usage, pointing out the way, the guide, the leader.
To chase, hunt, pursue, to investigate, to examine
Portion of the human body – the eyes.
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ARUDRA
Arudra Nakshatra : In Mithuna from after 6°-40´ to 20°. The presiding deity is Rudra, the wielder
of the trident. The symbol is a tear-drop. The lord of Arudra is Budha / Rahu, when the Sun enters Arudra the earth is said to be starting its menstrual course that is “Ambobachi”. Arudra means wet or surcharged with water, that is fat. Because the earth is running her menstrual course there are teardrops falling one after another. From Rudra comes all suffering, persecutions and oppressions, anger, ferocity of countenance or hideousness of noise. Rudra is another name of Shiva, the “five-faced” [Panchaanana]. In knowledge, asceticism, renunciation, as also in enjoyment, he is the supreme consummation of all desires. He is the blue-throated one, the wielder of the most tremendous powers, what could not be attempted, far less achieved by other Gods, when the churned Ocean at the time of ‘Samudra Manthan’ exhaled poison Siva achieved quite simply by holding the poison in his throat [turning it blue]. On one side he is the symbol of the most perfect placidity and serenity, on the other hand he is the symbol of all that is terrible. He holds the great serpent on his head and on his forehead crescent Moon with his sweet-soft light. He is at the same time the most peaceful and also the most terrible. And in all these are to be traced the intrinsic characteristics of Arudra. On the surface of it Arudra stands for suffering, hardness, cruelty, murder, prison, theft, adultery, etc. The root characteristic is oppression – in order to purify. All male kidney trouble and connected urethral disease comes within the jurisdiction of Arudra; so also uterine diseases of the female. The skull of Kalapurush and hair on it.
The ruddy Betelgues is an interesting star and is known as the ‘Martial Star’. Arudra literally means wet, damp, etc. In human character it is the tenderness, feelings, warmth, etc. The symbol refers to the ideas of oppression, exceedingly tormenting, etc. Devata Rudra is Siva in rodan (crying) and garjan (howling). But this aspect, though it more emphasised is only universe of his role as helper, redresser of wrongs, magical career, ‘healer of healers’. Rudra is also often associated with Agni or identified with Agni as the terrifying form of fire. His dwelling place is in the mountains and forest, his domain is over the animals, wild or domesticated.
When Ravi comes here monsoon begins. When Ravi enters Ardra the Hindus observe ‘Ambubaaci’ for three days and during these three days they do not till the earth or dig or excavate as a token of mother earth having her period during the time and after the period she resumes production.
In Ardra the conception of Rudra is associated with a hunter and a drop of water according to mythology.
Ideas: Wet, moist, damp, soft, tender, full of feelings, warmth, loose, fresh.
Fluid, flowing, dripping, melting, weeping, tears, grief, pain.
To press, squeeze, crush, smash, to rub into, to mingle with, to be overwhelmed with.
To overcome, surpass, to oppress, pressing, hard, tormenting, exceedingly, to destroy, waste, kill, trample down, tread upon.
Crying, howling, roaring, dreadful, terrible, hunter, hunts-man, greedy person, cruel.
Sun’s rays, sun’s heat.
North east region.
Portion of the human body — Hairs, part of the head covered by the hair, skull.
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PUNARVASU
Punarvasu Nakshatra : Spread from 20° degree Mithune upto 3° 20´ Karkata. Presiding deity
‘Aditi’, the Lord is Budha and Chandra. Symbol—Quiver (receptacle for arrows ).
The word Punarvasu is derived from Puna+Vasu, which means return, renewal, restoration or repetition. The 12 Adityas were born of Kasyapa in the womb of Aditi. The 12 Vasus are Indra. Vishnu, Vaga, Twasta, Barun, Aryama, Pusa, Mitra, Agni, Parjyanya, Vivaswan and Dinakar. The mother Aditi of whom the Gods are born is the repository of everything good—truth, generosity, magnanimity, purity, aristocracy, beauty and renownt. It follows that this star is the cause for these virtues. To start afresh after having once broken off, to start a new life, to come back from a distant land—all these are signified by Punarvasu. It stands for freedom from restriction and limitation, and boundless space. The Gods, the children of Aditi, are basically and essentially are different from children of Diti, who are demons. The demons never had a taste of divine nectar and therefore miss the knowledge of fundamentals, fundamentals of creation and mystery. They were engrossed with or deeply emerged in enjoyment of the externals, the materialistic aspect of the universe. Gold and sex were the two immediate pursuits, which made them extroverts. The Gods, however, could rip into the deeper texture of things, they had tasted the divine nectar and, become partners in supreme divine bliss and Punarvasu represents all these.
Punah means repeat, again and again; Basanti means habitation. Punarbasati, therefore, means remaking or remodelling of dwellings, Punarbasati or Punarvasu are same in meaning. It denotes the ideas of abode, residence, back to home, sojourn, recurrence, commencement, to shine or grow bright again, to enter into life again, renewal of
riches, etc.
Aditi (from Daa — to divide) means not divisible. It means one not tied; free or freedom; unbrokenness or entirety; external expanse, etc. It does not give any idea of
fixation of any limit or duration. It is infinitude.
In mythology Aditi is the mother of 12 Adityas — Indra, Vishnu, Bhaga, Tvastaa, Baruna, Aryamaa, Pushyaa, Mitra, Paryanya. Vibaswaan, and Dibaakara. The name Aditi is also associated with Ashta-Basu — the eight virtues of man. It aims to say that Aditi has the divine power and virtues attached to the ideas of Adityas and Basus. Aditi is also referred as the mother of 7 creative forces as well as death. Aditi is again depicted as the wife of Kasyapa (father of Surya) and some mentioned her as the wife of Vishnu — who sustains creation. However, Aditi is that force which is responsible for creation and death on the external plane of infinitude, the Akasa.
At Punarvasu Ravi changes its course from Devajaana to Pittrijaana — the world of experience. So, ideas of experience is denoted by Punarvasu.
Ideas: Abode, residence, habitat.
Rsstoration or renewal of wealth, riches, goods, property, remaking or remodelling of dwelling.
Back from journey, back home, sojourn, to enter life again, repetition, again and again, to shine, or grow bright again, recurrence, commencement.
Not tied, free, freedom, unbrokenness, entirety, security, safety.
Infinity, external expanse.
Portion of the human body — Fingers.
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PUSHYA
Pushya Nakshatra: Spread from: 3°-20´ to 16°-40´ Karkata. Lord Chandra. Symbol – Teat of the
Cow, the word etymologically means “to nourish” and that again means to preserve, to protect, replenish, multiply and strengthen. Everything of the very best comes within the scope of this Star. Enjoyment of wealth and prosperity follows from it.
Vrihaspati is described as the great teacher of all creation from amoebae to the Gods and is the source of all knowledge and wisdom. The mystery of creation is no mystery to him. He is the eloquent preceptor, the wise minister, pontifex, head of all religious ceremonies. He takes pleasure in all worshipful ritual. And that is why the Pushya is composed of these virtues. It has been described as blossoming and flourishing. It is the mouth of Orien.
Symbol — Udder of a cow. Devataa — Brhaspati. Pushya is derived from Pushti which means nourishment. The nourishment may be related to either physical fitness or material wealth or knowledge. In Pushya the ideas of Brhaspati are linked up. Brhaspati stands for wisdom — the wisdom that nourishes the mind, flourishes it and makes it prosperous. Brhaspati is a preceptor, a minister, a Guru — guide and a Purohit (priest; Pura — in- ternal, Antahpura; hita — benefit) a person who benefits the soul and mind. Brhaspati is also called Baacaspati (Baacas — speech; pati — lord) the lord of speech.
Ideas: Nourishment, the blossoming of flower, the best or upper-most of anything.
To thrive, flourish, prosper, foster, augment, increase, unfold, display, gain, obtain, enjoy, possess.
Fatness, plumpiness, wealth, opulence, development, fullness, completeness. , Rearing, well-fed, well-nourished, abundant, copious.
Auspicious, fortunate, prayer, devotion.
Speech, eloquence, wisdom.
Portion of the human body — Mouth, face, countenance.
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ASLESHA
Aslesha Nakshatra: Spread from 16°-40′ to 30° Karkata. Chandra is the lord. It is the birth star of
Ketu. Symbol—coiled up snake. It is the nature of a snake to hide himself, to encircle and entwine, to creep on the chest, to embrace, and to enjoy or unite surreptitiously. All this is an attribute of Aslesha also. The cunningness of the serpent, its devious nature, the burning sensation of poison and pain along with all consequences that poison connotes are to be read in the constitution of Aslesha. The virtues and vices of the serpent are all in it. The Moon in Aslesha sicklied over with various faults in great intensity. Whoever would have his or her Karmapathi ( Lord of the 10th house ) or bhagyapathi (Lord of the 9th .house) in this star would run the risk of having all his or her principal acts in life handicapped, jeopardised or spoiled by many kinds of danger and obstruction. If the lagna is in this star, the native would possibly be of wily disposition. Such people would like to work in secret and their words would carry the sting of poison.
Devanaagari: Aslesha. Symbol — Coiled snake. Devataa — Ahi (snake). The force of Aslesha can be understood by its name Naga. Naga and Ahi are same. In Naga, ‘ga’ stands for gati or gamana or go in English. ‘a-ga’ means that which has no go. ‘Na-a-ga’ or Naga means to say that it can go where one cannot go. Indeed, snakes possess such power. The creature can remain coiled in such small holes or cracks where it seems impossible for the creature to go. Mind (Candra is the symbolical expression of mind and the ruling Graha of Karkata) has similar capabilities. It has power to secretly travel or penetrate into a place where ordinarily it is impossible to go. Such power is depicted by the name Candra-Ketu — another name of Siva — the lord of wisdom. Candra-Ketu is, therefore, represented by the symbol of Siva in yoga with Candra (as Candra or moon appears in Krshnaacaturdashii, XIV phase in the period of New Moon) on his forehead and a snake coiling round his neck. The symbolical idea of such Candra means to say that total extinction of mind is not possible, a part of the mind and the senses remain to function ‘yoga’ (union or communion) while the rest is under control or in Samadhi. The idea of Aslesha is thus associated with the ideas of Ketu. In mythology the fight between Ahivrtta and Indra is interpreted as the fight between the senses and the nervous system.
The idea of the snake is associated with hiding, coiling fear, nervousness (or nerves). It can hurt, wound, pain with extreme consequences. It likes to work secretly. It creates various hindrances in worldly activities.
Ideas: Connection, junction, union, sexual union, intimate, contact, embracing, clasping, entwining, joining the limbs closely.
To adhere, to attach to, to cling to, to stick on, to twist, to surround, to encircle.
Creeping, crawling, stealing along, to slip into, move cautiously, go tortuously.
Snake, poison, torment, burning, pain.
Portion of the human body — Nails, joints.
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MAGHA
Magha Nakshatra : Spread from 0° to 13°-20′ Simha. Ravi is the lord, the deity ‘Pitrigan’. Symbol—
The royal Court with a royal throne. Attributes—The virtues and vices of the father’s family, wealth, glory, beauty, strength and prowess, lustre and effulgence, superior qualities, sharpness of intellect nobility, prestige, replenishment, and increase, wisdom, brilliance, capacity and willingness to donate, ancestors on the paternal side—all these arc effected by Magha. In no star the position of Ravi is so magnificent and dignified. Ravi in “Aswini” is brilliant no doubt but the brilliancy of incendiary character. It burns everything about it. The Sun is then a terrible ball of fire. But in Magha Ravi is like an emperor, confident and self-assured. If Happy and pleased he is in a mood to make any benediction or gift.
When Ravi is in Magha Sani gets alarmed and that is natural. For Sani is by character, of a mean disposition, the nature of slave, no wonder that mean and lowly Sani cannot brook the beaty and the dignity of the position of Ravi in Magha. That is why Sani is ‘Nicha’ and anti-meridional in Aswini and meanness and willyness of Sani so much increases. If Sani is in the lord of 9th & 10th houses and is placed in the 4th house and^ associated with Magha he acts adversely the effects of the 4th & 10th houses. Magha is the causes of brightness and light. Therefore old and gloomy planets cannot stand it. Magha stands for noble impulses and incentives, the gift of Magha must always be a noble one. Magha has been described as glorious one. Anthropooorphically it is the nose of Kalpurush.
Maghaa is derived from Maghaban (cloud; Megha; Devataa — Indra). The cloud presents a grave and fearful look. It is the store-house of electricity, the great energy of fires, the terrible thunders are hidden in it. Its sudden lightning anger wherever falls there is seldom any protection against it. It roars and shakes the very bones. But it has in it the most lovable and nourishing properties of rains. It sheds rains freely for the benefit of the earth and everyone on the earth. It is a selfless gift — it does not want anything in return. So, Maghaa Stands for suva-karma — a good action particularly for selfless gift for the welfare of others.
Devataa Indra is the lord of human senses (Indriyas) the medium between self and the world beyond self. The energy or the fire of Maghaa by representation in a living form effects desire. Desire is the creative effort of mind and that desire is at the bottom of all other functions. It is Vaasanaa — the first impulse that is in the living substance or living soul.
Magha being stationed in the sign ruled by Ravi is dignified. It carries in it the traits of forefathers.
Ideas: Light, lustre, brilliance, splendour, important, high, eminent, a great or noble man.
The oldest, most respectable, the chief, the principal, old aged. Majesty, dominion, important matter, great deed.
Great, strong, powerful, mighty, abundant, to date, gladden, exalt, arouse, excite. To magnify, esteem, highly honour, revere, rejoice, delight in.
To give, grant, bestow, gift, reward, bounty, wealth, power, bountiful, liberal, munificent.
Father, parents, forefathers, deceased ancestors, progenators of mankind.
Possessing or conferring, great prosperity, perfection.
Portion of the human body — the nose.
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POORVA PHALGUNI
Poorva Phalguni Nakshatra : Spread from 13°-20′ to 26°40′ Simha. Lord Ravi, deity “Shivalinga”.
Symbol—Swinging hammock. It is also called the Bhagadaivata Star. All the six majesties, pleasures and prosperities, love, enjoyment and sensual delights are caused by this Nakshatra. The origin of creation is the “Shivalinga”. It is the symbol of the call for creation, it announces creation and development. The closure of it means destruction. The individual who in personal life succeeds in mastering the six impulses, that is the impulse of creativity which masters also death. Therefore, on the one hand this star symbolises the joy of creation and enjoyment, and on the other hand signifies desirelessness and asceticism. On the one hand it is the gateway to creation, basic seed of it, on the other hand it aims at renunciation, dissolution, and a merger in ‘Brahman’. Fame and renown are the special feature of this star. Poorva Phalguni and Uttara Phalguni are symbol of good fortune and luck. It is the birth star of Vrhaspati.
Anthropomorphically it is the upper lip of Kalapurush.
Devataa Bhaga — the dispenser of pains and pleasure is Bhaagya. It bestows good fortune, welfare. Fulfilment of consequences, attainment of rewards, rejection of evil, correction, cleansing, reformation, etc.
It is also symbolised by a symbol of Sivalingam — the organ of creation to indicate sexual passion, love affection amorous pleasures and at the same time it means control or procreations at the very root of it and thus to enjoy the world without being a slave of passions and pleasures.
Ideas: Dispenser, dispenser of good fortune, welfare, happiness, love, affection, sexual passion, amorous pleasure, dalliance.
Production of fruit, fulfilment of consequences attainment of reward, issue or end of an action.
Rejection of evil, correction, cleansing, refining, reformation. To burst, clear, open to, share with.
Experience, undergo, feel, go or fall into, to pursue practice, cultivate, prefer, choose, to serve, honour, revere, love, adore, to bring to maturity.
Portion of the human body — Lips, sex organs.
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UTTAR PHALGUNI
Uttar Phalguni Nakshatra: Spread from 26°-40′ Simha to 10° Kanya. The lords are Ravi and Budha,
symbol is a bed. Poorva Phalguni and Uttar Phalguni are pair together. Its attributes are much the same as those of Poorva Phalguni, the only difference is that generosity, kindness, patronage and an eagerness to help and succour the distress, to help friends and intimates, and those who seek help are more pronounced in this star.
The Star of Patron: Devataa – Aryamaa. Aryaman means devotee of Surya. Aryaman refers to a person who is approached for any help; a patron. In a sense a husband is an Aryaman to his Wife; the financier is an Aryaman to a merchant who seeks finance; a physician is an Aryaman to a patient. Purva Phalguni and Uttar Phalguni are a pair in themselves. They have similar ideas in them also. Both the Nakshattra have the characteristics of Brhaspati. Yet, Uttar-Phalguni particularly has special reference to patronage, favour, granting reliefs (in distress or affliction), person approached for monetary help or relief in sickness.
Ideas: Patronage, kindness, favour or granting reliefs. Persons approached for relief in distress and affliction. Bosom friends, play-fellow, companion.
Persons approached for monetary help and relief in sickness.
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HASTA
Hasta Nakshatra : Spread from 10° to 23°-20′ Kanya. Deity Sun, Lord Budha. Symbol—closed
hand. The 12 names of the Sun are: (1) Arun, (2) Aditya, (3) Tapan, (4) Divakar, (5) Bhaskar, (6) Bhanu, (7) Martanda, (8), Mihir, (9) Ravi, (10) Bivakar, (11) Sahasramsu and (12) Sura.
All the attributes of these names etymologically connotes are caused by this star. From the Sun we derive creativity and creation, and from creation we derive light, lustre, and strength. The Sun is the prime cause of dominion, kingship, power of immunity and the light that dispels darkness. Budha is the cause of knowledge. If placed in this Star he sheds light all around. Ravi with this Nakshatra enhances the instinct of dominion and the capacity to rule over others. It brushes up human intelligence, making it more luminous and makes a man vibrant with life and light.
The symbol is a closed hand or fist. It would follow that it signifies determination and clenched resolution. To keep everybody within one’s grip, the possessive instinct follows from the nature of this star. The magician and the pick-pocket are also born under this star—variation from nobler attributes.
Anthropomorphically it is the hand of Kalapurush.
The idea of Kanya Rasi is purity in thought and action. Hastaa denotes particular power; power to rule or control others. Devata Ravi is the Creator or the Curer. Hasta has ideas of creation and a healing power. Devata Ravi is known by 12 names — (l) Aruna; (2) Aaditya; (3) Tapana; (4) Dibaakara; (5) Bhaaskara; (6) Vaanu: (7) Maartanda; (8) Mihira; (9) Bivaakara; (10) Surya; (11) Sahasraamsu; (12) Ravi. The ideas of Ravi known by its 12 names are tinged in the ideas of Hosts. It has power to remove the darkness of ignorance.
The symbol of close fisted hand refers to a person with some definite purposes or promise to bring someone or something within his control. In adverse condition it refers to act of stealing or pickpocketting and the like.
Ideas: Holding in or by the hand, quantity, mass, to expand, open, disclose, to lay bare, to cut, reap, mow or cast down.
To laugh, to deride, mock, ridicule, mirth, vivifier, jest, an instigator, stimulator, rouser.
Impelling setting in. motion, procured, obtained, secured, to appoint or consecrate to, to allow, authorise, grasp control, command, to urge, impel, incite, excel, surpass.
Handwriting, handicraft. Portion of the human body— The hands.
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CHITRA
Chitra Nakshatra: Spread from 23°20′ Kanya to 6°-40′ Tula Rasi. The lords are Budha and Sukra,
deity Viswakarma. The symbol is the gem on the serpent’s crest. Chitra is very beautiful to look at. Viswakarma, the great artist and artificer to the Gods, the lord of practical arts and applied asthetics. The knowledge and capacity to paint, the gift of narration and well-ordered conversation. From Chitra is derived the painter, specialist in paints, the artist, the musician, the skilful, surgeon, the imaginative writer, the specialist in aromatic herbs and dreamer of intricate patterns. The art of construction, the art of engraving, embroidery, frame-making, and everything that constitutes an artistic complex from fine embroidery to the Tajmahal and on the other hand industrial engineering and skill and the organisation of machinery and plants—everything is caused or influenced by Chitra.
It is anthropomorphically the forehead of Kalapurush.
In ancient time the star was known as the ‘Star of Prosperity’. The Egyptians worshipped the star and built temples in its honour. Spica means ‘ear of wheat’. In old atlases the sign of Virgin was depicted as holding a sheaf of wheat in her left hand marked by the star Spica.
Citraa connotes the idea of a picture. Citraa denotes a picture, a wonderful picture with bright colours or a sketch that srikes the eyes; something that arrests attention. It attaches with it varieties, wonderment or that which dazzles.
Citra’s Devataa Viswakarmaa (Creator of the Universe also known by Prajapati — lord of the creatures) is the supreme creator or producer. A small portion of the Nakshatra is in Kanyaa (a sign of intellect) and the rest is in Tula (a sign of beauty and trade). In Kanya, in relation to a person it gives the idea of one having knowledge or intellect in various subjects or a tactful person or an efficient surgeon. But in Tula, it gives an idea of an artist — in painting or in screen or an efficient perfumer. Kanyaa being an earthy sign the idea may denote one who is capable of good planning, an engineer. Viswakarmaa has special qualities of arranging things in order, things that are ready-made, fashioned either in the making of garments or in an engineering factory and thus it connotes the idea of collecting, gathering, piling up of various materials presenting beautiful appearance. It is conspicuous, excellent or distinguished.
In mythology Viswakarmaa does building, architecture, aeroplanes, firearms, bridges, sculptor works etc., for the satisfaction of’ Tvastaa (or Tusti — satisfaction). Born of the sister of Brhaspati he gave his daughter (merit) Samga (correct knowledge) in marriage with Surya (the supreme creator). Samga could not endure the forceful look of Surya so Viswakarmaa cut a portion of Surya and made Sudarsana Cakra for Vishnu, Trisul for Siva and Vallam for Kuvera, that is to say, all the things that are necessary for sustenance, wisdom and things to protect industries for money.
Ideas: Conspicuous, excellent, distinguished, bright coloured, variegated, spotted, speckled.
Agitated, opposed to quiet, various, different, manifold, strange, wonderful, illusion, unreality.
Anything bright or coloured that strikes the eye, anything that arrests attention, variety, wonder, dazzling.
Paired, hew, fashioned, ready-made, arranged in order, forced in the mind, produced, created.
Heaped, piled up, accumulated, collected, gathered, tabulated, noted, decorated, ornamented, possessing wonderful or extraordinary appearance.
Picture, sketch, delineation.
Portion of the human body— Forehead.
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SWATI
Swati Nakshatra: Spread from 6°40′ to 20° Tula. Lord is Sukra, the deity is the Wind and because
of this latter factor this causes the attributes of the Wind. Restlessness of disposition or physical restlessness, inability to stay still at any place comes from it; also fidgetiness and noise. It is self-assured and asserting. The winds (Murut) are the Lords of North-West. The 49 of them under the ‘Paban’, of all Gods he is the strongest and most obstinate. From these are derived the knowledge, the physical internal adjustments of the 5 Winds—Paan, Apan, Vyan, Udan and Saman. Also from this comes the storms and the whirl-wind, the concrete disturbance of the atmosphere. A person born under this star is good at buying and selling, his wealth and property come and go quite easily. He is an independent sort of man, always striving for more independence. Asceticism is yet another attribute of this star. Diseases of the wind are to be treated in reference to this. The Wind is the great scavenger, it sweats the dross and purifies. The winowing of rice bears comparison to this.
Symbol — Young shoot or sprout agitated by the wind. Devata—Pawana (wind). The name implies Svatata gachhati iti Swaati — it goes constantly by Self. It is self-moving, self-acquisition, self-establishing, self-supporting or things connected with the idea of self. The idea is constant movement according to its own will. It is, therefore, freedom loving or independent. This is a character of the Air which is attributed to be its Devataa.
This Nakshatra is. therefore, concerned with air, wind, breeze or knowledge of Akaasa (space) since Akaasa is the abode of air. Literally, Pawana (pu + anena) means that which purifies or Vaaiyu (air). Vaaiyu comes from the root word vaa which means ‘to move’. It is itself one but in each body it manifests itself in ten different ways under ten different names of which the five chiefs are — Praana, Apaana, Samaana, Vyaana. Udaana.
Praana is taken as the ‘life principle’ and the breathing is the manifestation of life. Praana Vaaiyu, is commonly the inhaling breath, and the Apaana is the exhaling breath. The function of Samana Vaaiyu is to select, break up and assimilate food or reject it. Vyaana functions distribution of what has been assimilated by Samaana. Udaana Vaaiyu concerns in voice function, singing, talking, etc. utilising the air inhaled by the Praana.
Pawan and Teja or Vaaiyu and Agni are inseparable twins and are responsible for all creations. They function together. So, it has a great affinity for the Sun. It has in it the powers and tenacity of wind and attribute of purifying. The idea of the symbol of winnowing the paddy denotes purifying the paddy is same. It is related to a physician, it speaks for specialisation in the treatment of wind or in case of diseases in a human body, it is ‘gas’.
Ideas: Air, wind, breeze, storm, sensibility, consciousness. According to one’s own, one’s own self, to go constantly by self, self-moving, self-obtaining, self-reaching, self-acquisition, self-explanation, self-supporting, self-appearance, self-conducted, going everywhere at his own will.
To agree together, to acknowledge, claim as one’s own, make signs to, make anything known by signs, signal, gesture, gesture with the hand, perception, technical name.
Wealth and riches coming and going out by themselves, possession or dispossession of wealth and riches in an uncontrollable way.
To move constantly and blow as the wind, to procure or bestow anything by blowing as the wind (in an effortless, uncontrollable manner), to emit an odour, to be diffused as perfumes.
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VISAKHA
Visakha Nakshatra : Spread from 20° Tula up to 3°-20´ Vrschika Rasi. The lords are Sukra and
Mangal, Deity is Satraagni. Symbol—a leaf-decked triumphal gate. Another name of this star is Radha, a compliment to Anuradha, the birth star of the Sun. From this is derived the fulfilment of action, variety of enterprise, achievement irrespective of the means employed and fearless and unscrupulous pursuit of self-interest. The only objective being to reach the end justifying it by any means fair or foul. Real friendship hardly happens. A man born under this star works at various things but hardly concentrates on any one of them. To spread about and to dissipate is another attribute of this star. The native of this star aims at success and is pleased with it when it happens, nothing else matters. Among other attributes may be mentioned obedience to religious injunctions, quickness on the uptake, and also loss and disaster from enemies, sometimes even death or lunacy.
Bisaakhaa or Raadhaa connotes the idea of Anuradha or act of worshipping. It has in it the idea of a worshipper or actions in which the sole purpose is the accomplishment of the end in view. It leads to a state where achievement of purpose is the sole motive. Not unnaturally, therefore, such efforts may not be free from scruples or good principles. Obviously, it does not make intimate friendship with others, on the contrary it leads one to his self-interest. In mythology, it is said that it is born of Ravi and attaches particular force of Ravi.
Ideas: Leading straight to striving for a goal, accomplishment of an end in view, achievement of purpose, means, materials or instruments for accomplishing an end, an established end or result, demonstrated conclusion or truth, doctrine, dogma, logically demonstrated, proved, established, proof, argument, demonstration, accomplishment of one’s wishes.
To hurt, injure, destroy or exterminate for achievement of some purpose. To propitiate, conciliate, gratify, please, to come to a settled opinion, to worship, adore, to be completed or mature, successful, fortunate, happy, final aim or purpose.
Branched, forked, lightening, standing with two legs apart, stretching of two arms, begging.
The arms of Kalapurush.
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ANURADHA
Anuradha Nakshatra: Spread from 3°-20′ to 16°-40′ Vrschika Rasi. Lord is Mangal. Symbol—
the same as that of Visakha. Visakha and Anuradha are complimentary to each other. From Anuradha is derived friendship, love, affection and other tender feature of a person’s character. From Visakha is considered the ultimate objective while from Anuradha is indicated the ‘action’. The difference between Visakha and Anuradha is that while the Visakha-native forgets after success about benefits derived as also the persons who helped, the Anuradha-native retains soft feeling about them, he keeps his friendship intact, and does not, forget the benefits. The Anuradha-native’s mind is always alive and receptive to all feelings and gestures of friendship and love. He is like the sentinel always a mounting guard over emotions, but lacking the hardness or toughness of the official sentinel.
Anuraadhaa and Raadhaa (Visaakhaa) are complementary to each other in ideas. Anuraadhaa forms a pair with Visaakhaa. The leading ideas in it are same as in Visaakhaa. In particular, in affection, friendship it is more expressive than Visaakhaa. Visaakhaa leads to a purpose tainted with selfishness but in Anuraadhaa the actions are without such selfishness.
Mitra means friendship. Mitra and Varuna are members of the group of the Aaditya, sons of (the goddess) Aditi. The names of the members are variable. The chief is Varuna and those most often mentioned after him are Mitra and Aryaman. Only one characteristic distinctive of him is that he holds men in their engagements, urging them to associate together. ‘Mi’ means ‘to exchange’. He is thus the counterpart benevolent, judicial and sacerdotal of the majestic and terrible sovereign which Varuna represents.
Ideas: A co-worker, ally, help-mate, friend, anything set up, founded, established, anything having firmly established as power.
Judging, observing, perceiving, knowing, calling men to activity.
Guard, vigilance, beholding with unwinking eyes companion, associate.
To act in a friendly manner, seeking friendship, winning friendship, united by friendship and common purpose, coming from or relating to a friend, alliance for a purpose.
Casting as under, throwing away, rejection as useless, excretions of the human system as stool and urine.
Portion of the human body — stomach, bowels, womb.
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JYESHTA
Jyeshtha Nakshatra: Spread from 16°-40´ up to 30° Vrschika Rasi. Lord is Mangal, the deity is
Indra, equivalent to Ravi, the king of the firmament. Indra is the great lord, the mighty warrior and a hero among heroes by tradition and in the plenitude of power he reigns supreme. He is the first among courtesans. When this star is unfavourable it causes sorrow and poverty. Anthropomorphically Middle Finger and Neck of Kalapurush.
Jyeshtha means the eldest one, the senior roost, the chief one, more excellent than, preferred one or someone or something supreme glorious.
In mythology there are many stories about Indra and his drink Soma. Indra is personified. His companion is Maarut and has formed relations with Asvins. He has unlimited power, and he is governed by himself and exists from time immemorial. He is termed Satakratu, — possessing a hundred powers. It is easy to understand the allegories if Indra is substituted for Indriyas (senses) and Soma for mind. However, when affected badly it gives dire indigence and poverty.
Ideas: Most excellent, pre-eminent, first, chief, best, greatest, praised, glorified, the state of being a mighty lord.
Supremacy, power, sway, dominion, to proclaim, declare, praise, laud, extol, commendation, fame, glory, to be praised, to be congratulated.
The eldest brother, the eldest member of the family, the seniormost, the oldest, the aged, father’s elder brother, chief of the family. More excellent than, preferable to, greater than, the preferred one, the preferred wife, the preferred mistress.
Middle finger, neck, nape of Kalapurush.
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MULA
Moola Nakshatra: Spread from 0° degree to 13°-20′ Dhanu Rasi. Lord is Jupiter (Vrhaspati).
Symbol— a bunch of roots tied together, deity is ‘Nirithi’ or ‘Alakshmi’. It also means the ‘opposite’ or ‘reverse’. Moola is not one of the good stars, which is evident from this that the deity is Alakshmi i.e. God of ill luck. Moola signifies roots, that is to say, everything of basic nature, its motion is finite and limited. It does not go beyond its narrow Orbit. Old servant, pedlar of seeds, physician administering herbal seed remedies—every such thing is determined from this star. The Moola native looks into scientific, literary, philosophic and other basic subjects. Mortgage and Mortgaged property are governed by this star and its horizon is not rural but urban.
Muulaa has several meanings. Muulaa is the root one — the original one; the first Nakshatra in the third series of the set of 9 stars (from 19th to 27th Star or Nakshatra).
Mula connotes the ideas of foundation, commencement, from the very bottom, the chief or principal city or the capital. The Indian vegetable Muulaa (raddish) has characteristics similar to Muulaa Nakshatra. Muulaa does not grow on the surface of the soil but penetrates into the soil deeper. So, Muulaa is opposed to the idea of worldly prosperity. Rather, the ideas are penetration into the root cause in science, philosophy or in any other knowledge. It leads to the ideas of being rooted, or the bottom of anything.
The symbol ‘tied bunch of root’ denotes binding, bondage or restraint. It denotes a pledged property or a temporary owner (as opposed to rightful owner) or an original territory. Devata ‘Nirriti’ (the root one) has ideas opposed to fortune or one whose property has gone away. From worldly perspective, Muulaa does not indicate fortune or luck. Lending and borrowing during Muulaa is forbidden for it is not helpful for early and easy repayment.
Ideas: To be rooted, firmly fixed, steady, stable, the foot or lowest part or bottom of anything. Root of plants, the edge of the horizon.
Basis, foundation, commencement, from the bottom. thoroughly, cause, origin, source, rooted in, based upon.
The chief or the principal city, the capital.
An old hereditary servant.
The original text as opposed to commentary. King’s original territory, a temporary as opposed to rightful owner (pledged).
Original, first, peculiar, own, proper, unprecedented.
Binding, tying, fixing, to take captive, to rest, restraint, suppress, stop, bond, chain, fetter, ligature, bondage, arrested movement, inoffensive, non-injury, non-intervention, unaggressive.
Portion of the human body — The feet.
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POORVASHADHA
Poorvaashaadha Nakshatra : Spread from 13°-20′ up to 26°-40′ Dhanu Rasi. Lord is Vrhaspati, the
deity is ‘Barun’ (Lord of the Waters), symbol a hand fan. Its attributes are extensiveness like that of the waters, concealment. Protection of the dependant, firmness in danger, kindness, forgiving nature, power of endurance, will to victory, biting time for opportunities for victory, declaration of war, the courage never to submit or yield, travel by water, cold things, marine life, fish or anything concerning fish trade, bridge-making, fisherman’s occupation, the watery part of the human system, the watery diseases like Brights’ disease, kidney trouble, things that float on waters including boats, ships and other vessels, mist i.e. berges. all these things come within the purview of this star.
According to some, the deity of ‘Poorbasarha’ is ‘Daksha’ the son of Prajapati. He was the father of ‘Sati’, he was the most powerful among Gods but having incurred the displeasure of ‘Shiva’ he was beheaded and had a goat’s head in place of his own. From this it is possible to ascribe attributes like truth desire and other qualities of Puru, Kuru, Pururaba and others to this star.
The Invincible One. Symbol — Winnowing basket or a fan. Devata — Toya. Puurvaashaadhaa and Uttaraashaadhaa are a pair in one. Puurva is the first part and Uttara is the second part. In general the ideas in both these Nakshatra are almost same but in particular there are some differences in them. Puurvaashaadhaa has another name Aparaajitaa (undefeated). It connotes the idea of victory. Devataa Toya is water. The Nakshatra has in it the idea of spreading like the (Guna) of water. Thus, if related to the name of a person it means the spreading of his name as good or bad one.
Ideas: To prevail, victorious, to overcome, vanquish, conquer, defeat. To offer violence, to bear up against, resist, withstand, put up with, to endure, to suffer, to be lenient towards, to tolerate, to have patience with anyone, to spare anyone, to let pass, to approve anything.
To forbear, to wish, to overcome, to wait patiently for the right time.
Pervasion, inherence, concomitance, patience, endurance, forgiveness, pardon, indulgence, filling, completing, coming to an end, satiety.
To spread over, pervade, the surface, water.
Portion of the human body — The thighs.
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UTTARASHADHA
Uttarashadha Nakshatra : Spread from 26°-40´ Dhanu to 10° degree of Makara. Lord is Vrhaspati
and Sani. The derivatives from Uttarashadha are closely allied to those of Poorvashadha. The points of difference are as follows. Poorvashadha spreads out, it is concerned with extensiveness. Uttarashadha is introspective and penetrative and is concerned with intensiveness, the results of the latter being more permanent than the former (Poorvashadha). The deity who preserves this world and makes for its welfare is called ‘Ganadevata’. There are ten ganadevatas Basu, Satya, Kratu, Daksha, Kala, Kama, Dhriti, Kuru, Pururaba, Madraba. All their attributes are in this star. The warrior, the wrestler, the painter, the artist, the magician, the well-dressed man, the happy and successful men are influenced by this star. A special characteristic of it is that it causes a person to be admired and socially applauded. Another characteristic of it is that under the influence of this star the native falls in love with an unmarried girl. Bhishma of the Mahabharata was one of the 8 Basus; so, under this star one possesses self-control, restraint, endurance, and firm character. There are special rituals for the worship of ganadevatas, which are more or less of specialised nature. The juice of Soma plant plays a part in ‘yagna’ and worship.
Uttaraashadhaa is the second part of the Nakshatra Sagittarius (Poorvaashadhaa and Uttaraashadhaa). Poorvaashadhaa has the idea of spreading over but Uttaraashadhaa has the idea of penetration, intention. It has in it the idea to settle down, to be absorbed into, to come in conjunction or to appear.
Ganadevataa rules over all the living things and does them good (Mangala). Gaana means division or class — classification. Ganadevataa is, therefore, the lord or ‘class’. In individuals it is the senses, and therefore, has idea of control over the senses.
Ganadevataa is known by 10 different names — Satya, Kratu, Daksya, Kabi, Kaama, Dhrti, Kuroo, Purorava and Madraba. Each of them denotes certain special attribute of Ganadevataa. The entire ideas denoted by the ten comprise to a universal social figure.
Ideas: To enter, to enter into or settle down, to pervade, to permeate, to be absorbed into, to come into conjunction, to appear, manifest.
To enter a house, to appear (on a stage), to go (home), to rest, to flow into, to occur to (as thought), to belong to, to exist for, get into any state or condition, to enter upon, undertake, begin, to mind any business, to cause to enter into, everywhere, in all things, Universality.
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SRAVANA
Sravana Nakshatra : Spread after 10° up to 23°-20´ in Makar. Lord Sani, symbol 3 footprints, deity
Hari who takes all forms of Brahma, Vishnu, Siva, etc. It is the birth star of Saraswati. From this is derived light-rays, lion, beasts, horse etc. ‘Hari’ means ‘to take away’. From Sravana is derived the art of hearing and education and audile education. As the birth star of Saraswati it signifies and bestows scholarship, educational proficiency, respect for the shastras, knowledge, etc. The eminent men in the field of education and knowledge, the man who is listened to by others with respect is influenced by this star. It causes also disease of the urethral channel.
Sravanaa usually means hearing. The ideas in it are to listen to or to let others to listen to. Obviously, it is related to learning, intellectual pursuits, scholars or communication.
Sravana is the Nakshatra of Saraswati (Goddess of learning). Saraswati is worshipped on Sukla-Pancami (when Ravi is in Sravana and Candra is in Miina Raasii)
The symbol of Sravana is three foot-prints. This is distinct from the symbol of Lakshmi — the goddess of prosperity or Acaaraana who has two foot-prints. The symbol of Saraswati or Lakshmi is seen in decoration before the image before the service or worship. The ideas of the symbols will be clear from the illustration given herein. The _ foot-prints of Sravana denote progress and where knowledge is concerned it denotes knowledge for progress or progressive knowledge. But in case of Lakshmi the idea of the worshipper is to see her steady and firmly fixed.
In mythology, Vishnu means ‘he who crosses the heights’ which means ‘active’ or ‘progress’. Vishnu traverses space in three strides of which first two are visible and the third is space (beyond the flight of birds). It is also used to denote knowledge of the world, the universe and which is beyond the two. Again, they also mean past, present and future or Time. The name is also referred to as Urugaya, Urukrama — he who strides far. Vishnu is an ally of Indra whom he helped in defeating Vrtra and is associated with the Maruts. The mythology helps in knowing the powers of the Nakshatra and its relation to help correct vision into the objectives.
Ideas: Organ or power of hearing, to hear, to listen, to learn, be attentive, be obedient. One who has learnt or studied, learned, scholar, knowledge, learning, endowed with knowledge, to intellectual pursuits.
To be heard, perceived or learnt about or from, to be taught or stated, to inform, instruct, communicate, relate, tell.
To be celebrated, be known as, renowned, oral, tradition, revelation, sacred knowledge, rumour, report, news, intelligence, vocabulary, words, languages.
To attend upon, serve, obey, pupil, disciple, teacher.
To take as one’s to appropriate for one self.
To progress, to proceed to, gait, deportment, limping, lame.
Stream, flow, gush, discharge, passing of urine.
Portion of the human body — The ears.
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DHANISHTHA
Dhanishtha Nakshatra: Spread from after 23°-20′ in Makar up to 6°-40′ in Kumbha. Lord
Basudaibata. Symbol drum and tabla. Because Basudaivata is the deity of this star—it is the giver of wealth, precious stone, valuable articles, gold, opulence etc. Asthavasu derives from Ganga. The virtues of these gods are associated with this star. Persons born under this star are hostile to women. Because they lack adequate sex power. If Saturn is the lord of the 7th house and also in this star—any other planet in the 7th house and associated with this star will also do—the native will be sexually weak. It has to be noted that Saturn himself is eunuch. The native of the Star seldom marries or marriage is difficult for him, if married conjugal relation is seldom happy.
Anthropomorphically it is the back of Kalapurush.
Dhanishtha has two meanings in it — one is Dhana (riches) and the other is Dhvani (sound).
Bosu is often referred to as Asta Bosu (eight attributes of Bosu) known by Dharaa, Dhruba, Soma, Vishnu, Anal, Anil, Pratush and Provaasa. In different scriptures they are mentioned by different names and each name ultimately points to a particular power. Summing up the ideas they mean charity, controlling capacity and the royal virtues. Bosu is said to have its origin from Gangaa (river).
Dhanishtha Nakshatra has one uncommon characteristic denoting delayed marriage or unhappy married life. It indicates sexual weakness. It differs temperamentally with its partner.
Dhanishtha in Makara has the idea of a river. In Kumbha the idea is ocean or sea. Therefore, the ideas of Dhanishtha also differ according to its position in Makar or Kumbha.
Ideas: Singing, pronouncing with accents, sonorous, musical note, melody, music, resounding, sounding, reciting.
Wealth, riches, jewels, gems, treasures and everything highly valuable.
Trickling, distilling, perspiration, wet, moisture.
The hinder part or rear of anything.
Portion of the human body — The back.
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SATABHISHA
Satabhisha Nakshatra : Spread from after 6°-40´ up to 20° in Kumbha. Lord Sani. Symbol a circle.
The Ocean, rivers, lakes etc. are derived from this star and it signifies aquatic marine life. It concerns boats, concealment, the veil, and to hide beneath the veil, covering, armour, places to hide things, failures, no easy success, sorrow, death, restrain, idleness, peevishness, cynicism and a mania for excessive cleanliness.
Diseases indicated by this star are dropsy, rheumatism and heart disease.
Satabhisha literally connotes the idea of bheshaja (medicine). It has in it a great remedial power and therefore, may represent a healer, physician, a remedy or spirituous liquors. Satabhisha attaches to it the idea of a pot covered with a lid which is also used in preparing medicines. It also, therefore, refers to things hidden, hiding place, armour, etc. The obstructive power of Satabhisha both in giving or receiving as are indicated by the symbol is not at all helpful for fulfilment of any work easily. Naturally, it is indicative of causing pains, restraints, laziness, peevish temperament, cynic, etc.
The star Aquarii bears the Arab name ‘Sadal Melik’ which means ‘fortunate star for the king’. Aquarii was known to the Arabs. ‘Sadal Suud’ means the luckiest of the lucky. The star in this region appears to have been in great favour with the early astrologers.
Devataa Varuna rules over water and the west. He is offered worshipped for rains. In mythology Varuna is described as pure power. He travels in space and holds radioactive powers by the roots ascending higher up and the faces downwards. He has power to sustain life from death. He has thousands of medicines. He holds potential strength to protect one from Nirriti. He can control longevity at his pleasure. He is learned, unenvious and can unite bondage or give salvation. He judges deeds and misdeeds of people’s and grant wealth and prosperity. His activities are unobstructible. Obviously, he has similar powers like that of Yama. In short, he is the power of horses, producer of milk in cows, the sun in the invisible space and the planter of herbs on the hills. People affected by his rage are attacked with diseases having relation with water (Hydro) and is cured when he is appeased.
Ideas: To cover, conceal, hide, screen, veil, surround, to obstruct, prevent, restraint, hinder, check, keep back, ward off, exclude, prohibit, forbid, withhold.
To be covered, to be surrounded, to be obstructed, to be hindered, to hold captive.
Enveloping, surrounding, enclosing firmament.
The ocean, sea, river, lake, pond, tank, reservoir of Water, water of atmosphere, rains.
Protector from evil, defender against foe, protection, defence, shelter, secure.
Armour, shield, the outer garment, cloak.
Healer, physician, curing, .healing, finding a remedy, spirituous and vigorous liquor.
Dropsy, paralysis, incurable diseases.
Snare, nose, trap.
Portion of the human body — The jaws.
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POORVABHADRA
Purvabhadra Nakshatra: Spread from after 20° in Kumbha up to 3°-20′ in Mina. Lord Sani and
Vrhaspati, deity Ajopada (Rudra). Symbol double-faced man.
It causes burns, punishes by fire, to cause pain, to burn things to ashes, to use words that burn, conduct that blisters, to use harsh words, evil disposition, cruelty, greediness, restlessness, feeling of dispair and unsatisfied ambition, to burn by slow degrees, sudden excess of anger etc.
Anthropomorphically the side of the body of Kalapurush.
Poorvabhaadra (The Scorching Pair) Symbol — A double faced man. Devata — Ajapada (Aja-ek-paada a form of Rudra). The ideas in Poorvabhaadra are burning by fire, give pains, punish, burning repentance or unsteady mind. There is a sense of cruelty in it. It forms a pair with Uttara-bhadra.
Ideas: To burn, punish, chastise, to heat thoroughly, scorch, perch, dry up, having hot or heated, combusted, impetuous, pungent, acrid, active, hot, warm, ardent, passionate, burning or consuming desire.
To pain by heat, to torture, oppress, afflict, harass, pain, sorrow, grief, remorse, feeling great anguish of heart, to undergo penance, to be distressed about.
Self-mortification, repentance, penance, worried, distressed condition.
To fall, to fall down or out, to perish, to go away, destroyed, perished, gone away, to cause to fall.
Portion of the human body — The region of the ribs, side, flanks, soles of feet.
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UTTARABHADRA
Uttarbhadra Nakshatra : Spread from after 3°20′ up to 16°20′ in Mina. Lord Vrhaspati, deity
Ohibridna, symbol the last i.e. funeral bed.
The Star is adorned with serpent-like symbol. It looks like rice, its properties and attributes are like those of Arudra, some attributes of Purvabhadra also are found. Purvabhadra shows signs of contrition and atonement while Uttarabhadra shows restrain. From this are to be calculated long distance journeys, renunciation of wordly possessions and mendicancy etc. On the other hand knowledge, learning, good counsel, personality —these also come within the purview of this star.
Anthropomorphically the sole of the feet of Kalapurush.
Uttar-Bhaadra (The Scorching pair) Symbol — A final bed on a cot. Devata — Abhibadhnu (s, form of Rudra). Both Puurva-bhaadra and Uttara-bhaadra are in a pair. Puurva is the first part and Uttara is the second part. In both the Nakshatra the underlying idea is burning pain or being scorched by contact.
In Uttara-Bhaadra although the ideas are similar to Puurva-bhaadra but in it there is power to control and endurance. So, where Puurva-bhaadra indicates hidden anger, in Uttara-bhaadra. it will indicate that there is power to control the anger.
Abhibadhnu means death of Maayaa (Ahi). It denotes progress towards spiritual plane. In particular, Uttara-bhaadra denotes journey to a distant place, to go away leaving everything behind, renunciation, to roam about, etc. At the same time it has in it wisdom, knowledge and personality.
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REVATI
Revati Nakshatra : Spread from after 16°-40´ up to 30th degree in Mina Rasi. Lord Vrhaspati. Deity
Pusa. Pusa is the keeper of Cows of the Gods, causes Cow keeping and animal husbandry, protection and nourishing of dependants, foster-father etc. Pusa means the cherishing of protected people, nourishment, excellence, increase etc., material enjoyment, wealth, prosperity, superfluity, fatness—these are the attributes of Revati. Another attribute is that the native of this star advances by leaps and bounds, that it is to say by fits and starts. Birth Star of Saturn.
Anthropomorphically cavity of the abdomen, groins of Kalapurush.
Revati: the keeper of flocks. Symbol – drum for beating time. Devataa – Pusha. Revati is the last one of the Nakshatras and is suitably regarded as the Nakshatra of Sani.
In mythology, Pusha has character common with Agni and partly with Surya whose daughter he married. He is distinguished as one who guards the roads, protects man and animal from dangers of the roads, finds out lost animals and objects. He gives abundance. It rears and gives shelter. So, it has in it the ideas of Poshana – supporting, nourishing. It has in it an idea of foster father or one who is reared up or maintained by another. Pushaa not only indicates physical nourishment but also enrichment, culture or prosperity. Pushaa being in Miina concerns river. It indicates its progress or development in jumps.
Ideas: Nourishing, feeding, cherishing, rearing, fostering, keeping, supporting.
One who nourishes, one who breeds or rears, keepers of flocks, herdsman, guardian, nourisher, supporter, breeder. To be nourished, fostered, kept, reared, protected, increased, augmented.
Infantile and children’s diseases and death.
Develop, unfold, display, leap, jump, limping, lame.
Wealthy, opulent, prosperous, interior of anything.
Time, finality, finish, last.
Portion of the human body – cavity of the abdomen.
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