by Vic DiCara
Nakshatra
The
Authentic
Heart
of
Vedic Astrology
by Vic DiCara
देवगृहा वै नक्षत्राणि
deva-gṛhā vai nakṣatrāṇi
The nakṣatra are the homes of the gods!
Taittirīya Brāhmaṇa 1.5.2.8.4
Preface
The idea for this book formed at the end of 2017, at a Vedic Astrology conference in Arizona, when I asked Ernst Wilhelm, “What’s new?”
He told me that he and his wife were working on a translation of “nakṣatra sūtra” from Taittirīya Brāhmaṇa.
I was floored!
I had been trying to study the nakṣatras for eight years, the entire time consistently dismayed by the lack of a clear, universally accepted, sensible approach to them. It seemed that every third person had some other theory about how we should define their symbolism.
I set out to understand the nakṣatras as deeply and clearly as possible using only what the Vedas gave (the name and the god), trying make sense of the many prevailing theories through this. The result was my first book on Nakṣatras: 27 Stars, 27 Gods.
It was a satisfying effort, but I hungered for something more concrete and authoritative. So, when Ernst mentioned that Taittirīya Brāhmaṇa had something about the nakṣatra, I felt like a man dying of thirst in the desert who suddenly finds out that an oasis is nearby!
Ernst directed me to pdfs of the original Sanskrit and I immediately began devouring it, heart, mind, and soul.
It turned out that David Frawley had already written a translation about 20 years ago, but no one had ever brought it to my attention. After an initial look at the original language, I could see why Dr. Frawley’s translation didn’t catch on and become influential: although a great work, it didn’t include the original language, wasn’t explained thoroughly enough, mixed Dr. Frawley’s ideas, a medieval commentator’s, and the original text together, without clearly giving the reader a heads up as to which was which, and finally it didn’t really catch the essence of two key words found in every sutra.
Ernst’s translation was much better, but I thought it also often suffered from not really expressing the essence of the words, especially those two key words (parastāt & avastāt). It also did not have clear explanations of the individual sūtras. I offered to help him edit and finish it, but he and his wife had already been working on it for a long time, were nearly done, and wanted to publish right away. They encouraged me to publish my own translation and commentary, which I immediately set out to do.
One of the attendees at the conference, Lakshmi Mukundan, had grown up studying Sanskrit - so I eagerly availed of her knowledge to confirm all the basic grammars employed in all the sūtras. Thus, I gradually sketched out the first rough translations and commentaries for all 27 sūtras.
To confirm the technical accuracy of the translations and edit the Sanskrit overall, I turned to the gracious help of Yulia Mamaeva. Finally, to try and catch most of my copious English typos and grammatical oddities, I sought the generous help of Mathishka Anenden. I, and this work, are greatly indebted to the kindness of all three of them.
This book contains a bit more than “Nakṣatra Sūtra.” In my commentary, and in an appendix, I include other sections from the same Taittirīya Brāhmaṇa that also talk about the nakṣatras: a complete set of fascinating supplications to each nakṣatra, and a description of the relevance of many nakṣatras in electional astrology. I also supplement the book with a section entitled, The True Story of the Nakṣatra Gods: a dramatic narration of the 27 nakṣatra divinities, focused on what is most relevant to their nakṣatra’s symbolism. This original work pulls together diverse Purāṇic and Vedic source material to paint a vivid picture of often unknown tales and details essential for fully understanding the subtleties of the 27 Vedic stars.
Preface
Introduction to Nakṣatra Sūtra
Kṛttikā - The Catalyst
Rohiṇī - The Arouser
Mṛgaśīrṣā - The Gentle Doe
Ārdrā - Arms of the Destroyer
Punarvasu - The Re-Becoming
Puṣyā - Blossoming Fortune
Āśleṣā - The Embracing Serpents
Maghā - Invested Power
Pūrva-Phalguṇī - Approaching the Fruit-Bearer
Uttara-Phalguṇī - The Fruit Bearer
Hasta - The Inspired Hand
Citrā - True Beauty
Svātī - The Individuater
Viśākhā - The Coupler
Anurādhā - Love’s Reward
Jyeṣṭhā - The Power-Wielder
Mūla - Destroyer of Lies
Pūrva-Aṣāḍhā - Initiating Victory
Uttara-Aṣāḍhā - Supreme Victory
Śravaṇā - The Path Walker
Dhaniṣṭhā - Desirable Objects
Śatabhiṣak - A Hundred Unions
Pūrva-Bhādrapadā - Before the Sacrificial Altar
Uttara-Bhādrapadā - Above the Sacrificial Altar
Revatī - The Nourished Nourisher
Aśvinī - Twin Horsemen
Bharaṇī - The Regulator
The True Story of the Nakṣatra Gods
Usurper of Paradise
Drugs and Judges
Paranoia and Passion
Indra’s Mother & Brothers
The “Trinity”
Appendices
Nakṣatra Coordinates
On Elections
Introduction to
Nakṣatra Sūtra
The Nakṣatra Sūtra is a treasure found in the Taittirīya Brāhmaṇa, a branch of the ancient Yajur Veda. Because of this, it holds unique importance and unparalleled authority among nakṣatra texts, for it allows us to understand the nakṣatras in much clearer accord with the Vedic sages who originally envisioned them.
For each sūtra, I give the original Sanskrit (in Devanagari and in roman diacritics), an English translation, a word-by-word breakdown, and a commentary that also explains the sūtra’s interpretive ramifications for natal astrology, and the important wisdom it provides us about life. I also include a translation of Taittirīya’s supplication to each nakṣatra.
I give a brief depiction of various planets in each nakṣatra. Use this as a baseline and starting point for interpreting nakṣatras effectively, modify the baseline using standard principles of chart analysis. Consider not just the fundamental nature of the planet (as is done here in the text itself), but also the incidental nature it carries due to the houses it owns and occupies, etc.
Each sūtra has four short parts.
The first part names the god or goddess who owns the nakṣatra. It assumes the reader is intimately familiar with these divinities. This, of course, is almost never the case in modern times, so I explain the most relevant points in the commentary and supplement the entire text by including The True Story of the Nakṣatra Gods.1
The second part names the nakṣatra. This name almost always denotes an action, undertaken by or for the nakṣatra’s god or goddess.
The third part describes what the nakṣatra’s action requires. This reveals what the nakṣatra is dependent upon to function successfully, and thus identifies the nakṣatra’s “weak point” or “dependency.”
The fourth part describes the goal of the nakṣatra’s action, revealing the nakṣatra’s ultimate motive and effect.
In each and every sūtra the third part is indicated by the word parastāt, the fourth part by avastāt. The simplicity and elusive connotation of these two words is the biggest ini
tial barrier to understanding the sūtras effectively.
In the simplest literal terms, parastāt means “above” and avastāt means “below.” Understanding the implications of para and ava, however, is crucial to really “get” the way these two words are used in the sūtras here.
Para means “above” in the sense of a supportive superior, like that of a parent. Every nakṣatra has a parastāt; a thing that supports it, shelters it; a thing it needs to subduct “from above” if it hopes to achieve the goal of its action. Thus the parastāt really indicates what the nakṣatra needs.
Ava means “downward” in the sense of something that comes down; an end-product; a result. Every nakṣatra has an avastāt; the thing it wants to produce; like an egg falling out and down from a bird - the avastāt identifies the thing you will get if you stand “below” a nakṣatra with your arms open.
One final introductory note:
Sūtras, by design, compact volumes of meaning and information into a very few, carefully chosen and well crafted words. Tittiri, the author of Taitirīya Brāhmaṇa and its nakṣatra sūtra, has distilled volumes of information about each nakṣatra into just six or occasionally seven words! Patient, careful, and deep contemplation is needed to fully unlock the wonderful wisdom and extremely useful astrological symbolism woven within them.
हरि: ॐ
पञ्चम प्रपाठकप्रारम्भः
hariḥ auṁ
pañcama prapāṭhaka prārambhaḥ
Hari Auṁ.
The fifth chapter begins.
hariḥ auṁ:
sacred invocation of Hari
pañcama:
fifth
prapāṭhaka:
chapter
prārambhaḥ:
begins
This auspicious invocation begins the fifth chapter of the first division of Taitirīya Brāḥmaṇa, part one of which is the “nakṣatra sūtra.”
Kṛttikā -
The Catalyst
अग्नेः कृत्तिकाः
शुक्रं परस्ताज्ज्योतिरवस्तात्
agneḥ kṛttikāḥ
śukraṁ parastāj jyotir avastāt
Fire’s catalysm
needs fuel for light.
agneḥ:
of Agni
(fire, the catalyst)
kṛttikāḥ:
the activator, doer, catalyser
śukram:
fuel
jyotiḥ:
light2
Agni
Agni is the god of fire. The word for fire, agni, literally means “the starter, the initiator, the one in front.” Fire must go in front of a group, like headlights at the front of a car. Fire must be kindled first, then the Vedic ceremony can be performed. Indeed Kṛttikā is the first nakṣatra in traditional Vedic lists.
This all highlights the fact that Kṛttikā signifies catalysm, initiative, and activation.
Kṛttikā
The word kṛttikā is based on the root, kṛt. This root is very interesting, because it has two primary meanings which at first seem to have nothing to do with each other. On one hand it means “to do, to activate, accomplish, and create” but on the other hand it means “to cut, divide, tear, and destroy.”
How can such different meanings exist for the same word? Getting something started requires energy. How do you get that energy? By releasing it from some fuel source. How do you release fuel from its source? By “cutting, breaking, splitting open” its container!
For example, eating releases energy from food, but destroys the food in the process. Burning wood releases heat and light, but the wood is reduced to ash. Splitting an atom releases tremendous light and heat, but the atom is destroyed in the process.
The word kṛttikā informs us that we are dealing with a sharp and energetic nakṣatra.3 It is not a gentle one, and easily cracks things that are fragile.
Śukra
This word indicates fuel - an object that contains energy. The word often denotes things that hum and glow, because that is what energetic objects tend to do. The word is used as a name for Venus, because Venus glows so brightly. The word also denotes reproductive fluid, because such fluids are fuel containing the energy of life itself.
Jyoti
The word jyoti indicates active, manifest energy - most typically, light. Fuel has a glowing aura (śukra). When the energy creating that aura is released, it shines more openly and brilliantly(jyoti).
Summary
Kṛttikā is sharp, brilliant, active, and energetic, but unsympathetic and cutting. Its objective is to activate energy, but this makes it harsh and unsympathetic towards the energy-container.
Interpretive
Kṛittkā is welcome where inspiration and energy are needed, but unwelcome where delicate gentility and sympathy is called for.
Sharp, harsh, and destructive planets function well in Kṛttikā - especially Mars and the Sun.4 These indicate high metabolism and excellent capacity to digest food and sources of inspiration. Saturn here suggests a blunt but effective critical outlook. Ketu indicates extremely strong metabolism and insight, in unsteady bursts. Rāhu is similar, being outspokenly critical as well.
The soft planets (Venus, Mercury, and Jupiter) suggest inspiration and insight in arts, intelligence and law, but also suggest relationships challenges.
The Moon in Kṛttikā suggests strong inspiration and motivation, but is not an ideal indicator for gentle affections and intimacies.
Life Lesson
Kṛttikā’s dependence on fuel gives it a hunger which often manifests as impatience. This hunger can consume people and things, leaving them feeling exploited and used; exhausting our sources of energy, and leaving us depleted and tired in want of fuel.
The important lesson is this: Everyone is dependent on sources of energy and inspiration, but we must not burn them out by exploiting them for our own purposes. If we do, we will always be in want of new fuel.
To avoid exploiting and burning out our fuel sources, we must use them in a way that benefits them as well as ourselves. Kṛttikā can help people activate their inner potential, which is very inspiring and invigorating for everyone involved. Using energy sources by helping them more fully fulfill their potential creates a self-sustaining catalytic energy cycle: If by helping me you grow and prosper, your energy will renew itself and you will help me even more. But if by helping me your resources are spent and you gain nothing, you wind up with nothing, and I wind up searching for new help.
Supplication5
Let Agni & Kṛttikā protect us.
Let the tools of our consciousness shine like this nakṣatra.
Let it fortify us with brilliant nourishment.
Let light, with flags of smoke, shine on the world.
Let fire’s benevolent energy shine down from Kṛttikā
and make us strong.
Rohiṇī -
The Arouser
प्रजापतेः रोहिणी
आपः परस्तादोषधयोऽवस्तात्
prajāpateḥ rohiṇī
āpaḥ parastād oṣadhayo ‘vastāt
The procreator’s arousal
needs moisture for plants.
prajāpateḥ:
of Prajāpati
(the procreator)
rohiṇī:
arouser
āpaḥ:
water
oṣadhayaḥ:
plants
Prajāpati
Rohiṇī’s god is Prajāpati. This refers to Brahmā in his creative and progenitive mode. The word Prajāpati is a compound of praja and āpati. The first part, praja, means “procreation, progeneration, production.” The second part, āpati, means “increasing, moving forward.”
Thus Rohiṇī is a fundamentally fertile, creative, arousing, inspiring, stimulating nakṣatra.
Rohiṇī
Rohaṇa means to rise. Rohiṇī indicates an aroused and arousing woman. The word is often used to denote the color red, the color of blushing and passion.
Āpaḥ
Āpaḥ means water, moisture, fluidity, and lubrication. Water is the solvent which enables creative ingredients to come together, interact, and combine to produce life.
Āpaḥ is always a very female divinity in the Vedic mind. Similarly, Rohiṇī is a feminine nakṣatra of fertility. Female fertility requires moisture and lubrication.
Oṣaḍhaya
Oṣa is the quickening, stimulating, arousing life force. Vegetables and herbs which nourish and sustain life are called oṣadha or auṣadha. The word oṣadha specifically refers to plants that dry out quickly, they “burn out” easily and require a lot of water.
In this sūtra the word is plural, oṣaḍhaya, suggesting that Rohiṇī wants to create an abundance of nourishment and inspiration for life, and bring a multitude of new, inspiring and enriching creations into being.
The word oṣaḍhaya also implies that Rohiṇī’s fertility has an agricultural context as well.6
Summary
The procreator’s (prajāpati) arousing woman (rohiṇī) needs water (āpas) to bring things to life (oṣadha).
Interpretive
Rohiṇī is welcome wherever creative passion and attractive arousal are desired. This is almost everywhere except where unbiased, dispassionate behavior and thought is needed.
Feminine and benedictive planets bring out the beautiful, inspirational, creative potential of Rohiṇī, especially the Moon and Venus. Masculine and malefic planets as well as the nodes aren’t as productive here. They imply some difficulty or challenge dealing with passion, inspiration, creativity, arousal, romance, and so on.
Life Lesson
You can’t grow crops without water. So, one lesson this sūtra teaches is that we shouldn’t expect anyone (our partner, or anyone else) to be beautiful, fertile, stimulating and inspiring unless we give them lots and lots of “water” in the form of attention, affection and practical care.