Nakshatra- the Authentic Heart of Vedic Astrology
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The “water” we pour into our partners benefits us as much as it benefits them. When crops flourish, they are happy, and we enjoy their flavor and nutrition.
Another lesson is that people in the feminine role - those who are beautiful, inspiring, arousing, stimulating and creative - will always crave “water” - attention and affection. This craving can easily make us dysfunctional and push us into very poor decisions. Our hunger for love will make us chase after any “water sources” who appear on our radar, and jump through whatever hoops they hold up.
The key to avoiding this dysfunction is to appreciate and fully utilize whatever “water” we currently receive, to produce whatever flowers of creativity and inspiration it can manage to produce. This will attract water sources towards us.
Supplication
Rohiṇī is Prajāpati’s wife.
Her vast, cosmic form sparkles beautifully.
May she give us very enriched results from our endeavors.
Goddess Rohiṇī is in the ascended east.
She arouses the cosmos with inspiring delight.
She increases and nourishes the procreator’s drive.
May she allow our endevors to delight our souls.
Mṛgaśīrṣā -
The Gentle Doe
सोमस्येन्वका
विततानि परस्ताद्वयन्तोऽवस्तात्
somas-yenvakā
vitatāni parastād vayanto ‘vastāt
The entreaty of gentility
needs diffusion, to weave.
somasya:
of Soma
(gentle & soft)
invakā:
entreaty
vitatāni:
spreading diffusions
vayantoḥ:
weaving together
Soma
The word soma itself literally means “soft,” “gentle,” “fluid,” and “nourishing.” Soma is the content within vegetables (oṣadha) which contains the vitality, nutrition and flavor. There is a legendary elixir called Soma, which is a super-food that nourishes life more powerfully than any other milk. The word is also used as a name for the Moon because moonlight is soft and gentle, and because the Vedic mind considered the Moon to have a strong influence on liquids, and thus on the flavor and nourishment carried by fruits and vegetables.
Invakā
This sūtra refers to Mṛgaśīrṣā with an unconventional name: “Invakā.” This word denotes a specific type of prayer: a gentle melodic entreaty. This word highlights the gentle, tactful, delicate, beautiful nature of Mṛgaśīrṣā.
The more common name of the nakṣatra will be mentioned in the next sūtra. That name, Mṛgaśīrṣā, means the head or face of a deer. This also illustrates gentle timidity, sweetness and beauty.
Vitatāni
Vitatāni means “diffusion” - spreading and dissolving oneself to blend with others. Unlike solitary predators, deer diffuse their individuality into a herd, or blend in with their surroundings.
Vitatāni is in plural form, emphasizing that Mṛgaśīrṣā diffuses and blends into many other persons, groups and points of view, expanding to become a part of many other things, embracing many viewpoints from many parties.
Vayanta
Vayanta means to weave, braid, pair, and couple. The sūtra uses the word in dual case, stressing Mṛgaśīrṣā’s desire to weave two parties into one.7 “Coupling” has a sexual connotation, showing Mṛgaśīrṣā as an attractive nakṣatra with great beauty in its supple, sweet, gentle nature.
Summary
With a desire to benefit and nourish others (soma), Mṛgaśīrṣā mixes with many disparate parties (vitatāni), making attractive and gentle entreaties (invakā) to create unity among them by weaving their diverse viewpoints into a cooperative unit (vayantoḥ).
Interpretive
Mṛgaśīrṣā is highly desirable for creating unity, peace and partnership, but when situations demand stern and direct confrontation Mṛgaśīrṣā is weak. Since Mṛgaśīrṣā depends on being diffuse, its weak point is in firm commitments and clear allegiances, but its strong point is in mutability and diplomacy.
Gentle planets (Moon, Mercury, Venus, and Jupiter) fare far better here than the others. Stern and tough planets indicate inability to be appropriately stern or gentle.
When Mṛgaśīrṣā functions well it indicates the ability to mediate, form partnerships, hold teams together, and create unity. When it malfunctions it indicates being non-committal, scattered and afraid to stand up for oneself and what one believes in.
Life Lesson
This sūtra addresses the perennial question, “How can we be broad and multifaceted in life and love, without being scattered, timid, and non-committal?”
Being broad and diffuse seems to require a lack of passionate, decisive loyalty to any single person, party, or school of thought. But without such dedication, how do we progress very far in any particular direction?
The solution suggested by the sutra is to use broadness (vitatani) to strengthen ones core focus (vayanta), not as a distraction from it. Keep a core commitment to an individual, a point of view, a belief, etc. but use the diversity of many different points of view to add to and strengthen that core commitment.
In a relationship for example, one can use the inspiration of the sexiness, beauty and desirability one finds in diverse places to strengthen and enhance the sexiness, beauty, and desirability in the core, committed relationship. In intellectual matters one can use the findings of many different disciplines and researchers to increase ones understanding of one’s core, primary topic of study.
A braid is much stronger than the individual hairs in a bunch. A rope or cloth is much stronger than the individual threads that make it. Thus, Mṛgaśīrṣā, though a fundamentally meek and humble nakṣatra, achieves great strength.
Supplication
Mṛgaśīrṣā draws King Soma.
This auspicious nakṣatra is his beloved abode.
This causes many types of people to respect him.
It grants fertility to those who strive for it.
Wherever this nakṣatra, Mṛgaśīrṣā, is,
devotion abounds,
and the King falls in love with beloveds.
They nourish him with affection.
This brings peace and agreement
to the two-footed and four-footed.
Ārdrā -
Arms of the Destroyer
रुद्रस्य बाहू
मृगयवः परस्ताद्विक्षारोऽवस्तात्
rudrasya bāhū
mṛgayavaḥ parastād vikṣāro ’vastāt
The strength of the destroyer
destroys predators to protect prey.
rudrasya:
of Rudra
(the wailing destroyer)
bāhū:
strength
mṛgayavaḥ:
hunters, predators
vikṣāroḥ:
two unique destructions
Rudra
Rudra means “the one who wails & howls.” It is a name for the god of destruction. This god was born from the frustration of the god of creation, Brahmā. Rudra has a very dichotomous nature. At first he was ferocious, but Brahmā introduced him to the concept of meditation, which he mastered and thereby became very calm and peaceful - able to completely control and harness his anger and rage.8
Bāhū
The sūtra refers to Ārdrā as “Bāhū.” The nakṣatra’s more common name, Ārdrā, will be supplied in the next sūtra. Bāhū means “two arms.” Arms signify muscle and power. So, rudrasya bāhū (“the arms of the destroyer”) signify how the destroyer will use his destructive power.
The conventional name, Ārdrā may be seen as a shortened version of ārudrā - which means “The place to which Rudra goes.” The word ārdra itself indicates moisture and wetness. Rudra, the god of
destruction, is closely associated with storms. So the “wetness” is often seen as the drenching rain of a storm. Rudra means “the one who cries,” so the word ārdra may also be thought of as a hot, angry tear.9
Mṛgayavaḥ
This is the plural form of the word mṛgāyu, which literally means “animal-enemy.” It is a word that denotes hunters and predators.
Vikṣāraḥ
The root word (kṣara) indicates destruction, but the addition of the prefix vi- indicates a special, distinct type of destruction, which is in fact protective in an important way.
Summary
The god of this nakṣatra is a beneficent (śiva) destroyer (rudra). He uses his anger to protect (vikṣāra) innocent prey (mṛga), by destroying (kṣāra) predatory hunters (mṛgayavaḥ).
Interpretive
When Ārdrā functions properly, it destroys things that deserve and need to be destroyed. It is merciless towards the wicked, false, and deceitful. Saturn, Mars, the nodes, and, somewhat, the Sun, contribute significantly towards bringing out this side of Ārdrā, indicating uncompromising fearlessness in opposing and defying the lies and injustices in society; seeking the truth, being unwilling to compromise with deception.
When Ārdrā malfunctions it does not discriminate well about what should be destroyed and what should be preserved. It does not accurately differentiate predators and prey, and thus tends to destroy delicate, sensitive things; engaging in needless criticism and combat with whomever and whatever it encounters. Softer, more sensitive planets (Moon, Venus, and to some extent Jupiter and Mercury) contribute to bringing out this side of Ārdrā.
Life Lesson
The life lesson we learn from this sūtra is that anger, outrage and destruction play a valuable, important role in life - and we should not shun or demonize them. These things are negative only when not properly controlled (which makes them not unlike anything else in life).
“Peace” and “forgiveness” is not an absolute spiritual virtue that should always supersede the use of anger, or negates the necessity of punishment. It is a moral and spiritual virtue to harness anger and use it to destroy predators who would violate and exploit the innocent. Such persons should never be “forgiven” or pardoned from culpability for their misdeeds. To do so is weakness and is suicidal for society as a whole. Those who exploit and prey on the weak must be viciously and utterly destroyed. Those who lie and cheat must be unabashedly exposed. This is true niti (ethics) and dharma (morality).
Anger must never be allowed to leak out towards innocent and tender creatures. It must be reserved exclusively to annihilate the “hunters” in the world. We must always remember that Śiva is considered the ultimate spiritualist and most accomplished yogi. And we must always remember that Śiva is Rudra, who utterly destroys all things when they deserve it.
Supplication
Foremost Rudra comes forth in Ārdrā.
The nakṣatra of this foremost divinity
protects innocent creatures.
Let not our children and animals suffer!
May Rudra not want to use his arms against us.
By being loving and respectful we placate Ārdrā nakṣatra.
May he protect us from the pains
inflicted by the hateful and greedy.
Punarvasu -
The Re-Becoming
अदित्यै पुनर्वसू
वातः परस्तादार्द्रमवास्तात्
adityai punarvasū
vātaḥ parastād ārdram avastāt
The eternal re-becoming
needs to make the old & dry fresh & new.
adityai:
for Aditi
(the eternal, indivisible goddess)
punarvasū:
renewed existence
vātaḥ:
dried out, stale, old
ārdram:
moist, fresh, new
Aditi
The word aditi indicates something that is not (a-) divisible (diti). In Vedic science, space is considered the indivisible element. Thus the goddess of space goes by the name Aditi.
Vedic science considers space to be the primary tangible element, from which all the other tangible elements (air, fire, water and earth) evolve during the period of cosmic creation and into which they all recede during the period of cosmic dissolution. Space is therefore the “mother” of all elements - and similarly Aditi is thought of as the mother of the gods.
The cyclicity of space - it being both the “womb” and “tomb” of all tangible things, the starting and ending point of every creative cycle - is very important to understanding the symbolism of Punarvasu.
Even Aditi’s portrayal as a “divine mother” highlights the theme of cyclicity, for a mother creates a child who then becomes a mother in turn.10
Punarvasu
Aditi’s nakṣatra is named Punarvasu. The sūtra uses the word in the dual case because the nakṣatra has two equally prominent primary stars (Castor and Pollux). These two stars represent Aditi and her 8th child Mārtaṇḍa (“He who was born from the womb of death”). Mārtaṇḍa lives with his mother, unlike his brothers who dwell in their own Nakṣatras.11
The word punarvasu means “again” (punar) “exist” (vasu).This aptly conveys cyclicity - existing, dying, then existing again; starting, finishing, then starting again.12
Vāta
This word indicates dry, arid, stale, and old things. Rebirth requires death, thus Punarvasu requires vāta. This suggests the nakṣatra’s tendency to collect old things, perhaps hanging on to them thinking that they still have potential to be “reborn” and utilized again. It also signifies a weakness for prematurely considering things old and boring - before they have borne their fruit.
Ārdra
Ārdra means “wet.” It is the opposite of vāta, which means “dry.” When Punarvasu functions effectively, it refreshes - granting rebirth to old things: recycling old things, topics and relationship into fresh, moist, healthy, new entities.
Summary
The eternal and endless (aditi) cycle of life (punarvasu) needs to wear itself out and become dry and old (vāta) so that it can re-invent itself, becoming fresh, moist and new (ārdra) once again.
Interpretive
Punarvasu is most welcome where fresh enthusiasm for new ideas is welcome, but unwelcome where long-term commitment and patient tenacity is needed. It can also keep one stuck in a repeating pattern of behavior.
Each planet in Punarvasu tends to have plusses and minuses. The Moon and Mercury bring out the positive potentials of Punarvasu, signifying expertise in improving and fixing things, and bringing a sense of renewal and refreshed interest into things. Still these planets also indicate easily being bored and distracted, and getting “stuck” in patterns. Rāhu and Ketu are more extreme than Moon and Mercury; Jupiter, more mild. The more fixed planets (Saturn, Sun and Mars) signify inflexibility and excessive need for newness.
Venus in Punarvasu brings out the nakṣatra’s partnering nature and signifies significant interest in partnerships. It also tends to indicate multiplicity in partnerships.
Life Lessons
I would like to explore two important lessons learned from this sūtra. The first is about how not to get stuck in emotional/ intellectual ruts. The second is about how to seek newness without making yourself even more sensitive to oldness.
“Ruts” occur when an undesirable emotion or thought keeps recurring. The sūtra reveals that the reason these recur is because the flaw (vāta) in them has not yet been improved, resolved, and refreshed (ārdra). The solution is found in the word aditi (non-division). If we do not polemicize the situation as “a problem,” we can experience it more accurately and discover something in it that is not problematic at all, but actually has the potential to create something desirable. Then we can re-invent or reincarnate the situation (punarvasu), transforming defects into assets. By depolarizing “desired” and “undesired
” we reinvent our relationship to the problem, and thus escape the rut. It is essential to realize that situations do not really need to be perfected, constantly improved, etc. Our situation as it already is can supply us everything we need.
Next, the lesson on boredom: Punarvasu always wants things to improve, evolve and get better. Thus it actually finds flaws. This illustrates a basic problem: the more you look for excitement in life, the more you might discover how bored you are.
What this sūtra teaches us, however, is that boredom is an important part of the process of being excited. Boredom (vāta) it is the raw material that becomes transformed into something juicy and exciting (ārdra).
Supplication
May Goddess Aditi love us repeatedly.13
With Punarvasū we strive to renew ourselves.
May the gods return to us again14
so we may again strive to please them by our efforts.
Goddess Aditi is infinite and cosmic.
She is the support of the cosmos and foundation of all life.
Let her increase and be nourished by Punarvasū.
All gods adore her guidance.
Puṣyā -
Blossoming Fortune
बृहस्पातेस्तिष्यः
जुह्वतः परस्ताद्यजमाना अवस्तात्
bṛhaspates tiṣyaḥ
juhvataḥ parastād yajamānā avastāt
The success of the master advisor
needs tongues for the aspirant.
bṛhaspateḥ:
of Bṛhaspati
(the master of expansion)
tiṣyaḥ:
success
juhvataḥ:
tongues
yajamānā:
the aspirant
Bṛhaspati
Bṛhat literally means vastness, expanse, weight, significance. Pati literally means protector, husband, father, guide, or lord.