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Posted by admin June 13th, 2012 This is a key article by David Frawley on the Nakshtras and how to use them, widely circulated and used, including as a predictive tool. Each Nakshatra has its particular power or Shakti. These are also the powers of the Devatas or the deities ruling the Nakshatras. Each of these Shaktis has its effect above and its effect below, and the final result of these three factors. The imagery is of common factors of plants, healing, worship, marriage and death. This is a teaching that derives from an ancient Vedic text called Taittiriya Brahmana I.5.1 and from the commentary of Bhattabhaskara Mishra. The first paragraph relates to the textual reference. The second paragraph consists of my own comments based upon it. Ashwini Ashwini is govern by the Ashwins, the twin horsemen. It has the power to quickly reach things (shidhra vyapani shakti). Its basis above are the creatures to be healed. Its basis below is the healing therapies. From these three the entire world becomes free of disease. Ashwini Nakshatra brings about quick aid and energization. The healing power of Ashwini is evident from these comments, particularly their ability to bring about fast, radical or miraculous cures as well as rejuvenation. The Ashwins are forces of Prana or the life-force, which is quick in its action to stimulate, help, and initiate a new level of activity. Bharani Bharani is ruled by Yama, the God of Death. It has the power to take things away (apabharani shakti). Its basis above is the removal of life from the body. Its basis below is the carrying of the soul to the realm of the ancestors. By the combination of these three factors creatures move on to the next world. Bharani Nakshatra takes away that which has reached its term of life to a new condition. It shows the movement of the soul away from the body. Yama guides the soul to the astral plane, where it can experience the result of its karma from the present life and prepare for the life to come. Yama is a figure of discipline and sacrifice. Krittika
Krittika is ruled by Agni, the God of Fire. It has the power to burn (dahana shakti). Its basis above is heat and below is light. The result of these three is burning or purification. Krittika Nakshatra burns up negativity, purifies what is mixed, and cooks or prepares that which is not yet ripe. Agni is mainly the God of the sacred fire, so purification is perhaps the dominant action, not destruction, though purification does involve the destruction of impurity. Agni is also the fire that cooks our food and so there is a nourishing side to its effects as well. This fire has a childlike nature. Rohini Rohini is ruled by Prajapati, the Creator. Its power is growth (rohana shakti). Its basis above is the plants and below is the waters. The result of these three is creation. Rohini Nakshatra allows for growth and creation on all levels, bestowing great fertility. However it also evokes some degree of jealousy because others may resent that a person gains such abundance. More over it can increase desire. But these are only side effects to its great prosperity. Prajapati is the creator who can bestow everything so we should be careful what we want. Mrigashirsha Mrigashirsha is ruled by Soma, the God of the Moon or the immortal nectar. Its power is giving fulfillment (prinana shakti). Its basis above is extension. Its basis below weaving (producing clothing). These three together make the world enjoyable. Mrigashirsha Nakshatra fills or covers with joy. It is like a beautiful cloth to make our life more attractive. Soma is a great enjoyment that is won, conquered, bought or stolen, so its procurement does not always come easily. However what does not require effort to gain is not always enjoyed either. Ardra Ardra is ruled by Rudra, the fierce form of Lord Shiva who represents thunder. Its power is effort (yatna shakti), particularly for making gains in life. Its basis above is hunting or searching. Its basis below is reaching the goal. These three bring about achievement. Ardra Nakshatra arouses us to greater effort in life. This struggle can bring great rewards but not without persistence and a degree of luck. Rudra is the hunter and the wielder of the bow. The idea here also suggests placing of the arrow and hitting the target. For this one must have a good aim, as well as strength to shoot. Rudra is also the lord of wild animals. Punarvasu
like the return of the monsoon rains after the dry season. Aslesha Nakshatra paralyzes the enemy. and of all forms of worship. Serpents also give wisdom. These three bring about the revitalization of the plants. Brihaspati is the lord of speech. Its power is the ability to gain wealth or substance (vasutva prapana shakti). . Its condition is prior to that of Bharani which indicates the movement of the soul away from the body. It gives the power of procreation (prajanana shakti). Of course there are higher meanings of this Nakshatra relative to Ancestors including ancestral pride and power. Its basis above is the wind or air. Magha Nakshatra causes a change of state or condition.Punarvasu is ruled by Aditi. It gives the power of to leave the body (tyage kshepani shakti). Magha Magha is ruled by the Ancestors. Its basis above is mourning. Its power is the ability to create spiritual energy (brahmavarchasa shakti). Its basis below is the worshipper. These three together bring about death. particularly prayer. the Great Mother Goddess. the God of Divine wisdom. Its basis above is the wife or female partner. Usually it shows that we are coming to the end of a cycle. so these indications are all in harmony with his functions. The value of this Nakshatra for religious and spiritual practices is emphasized. It all depends upon how the energy of this Nakshatra is used. Its basis below is wetness or rain. the God of contracts and unions. a kind of death. Its basis below is leaving the body. It has the power to inflict with poison (visasleshana shakti). Aditi is the Earth Goddess who grants all abundance and gives birth to all the Gods. These three together bring about the creation of the fetus. Punarvasu Nakshatra brings about the return of energy and vitality. These three result in the creation of spiritual energy. Its basis above is sacrificial worship. It causes our creative growths and inspirations to be renewed. Its basis below is trembling and agitation. Purva Phalguni Purva Phalguni in the Vedic order is ruled by Aryaman. Aslesha Aslesha is ruled by the serpent God. These three together bring about destruction of the victim. including meditation. Its basis above is the approach of the serpent. Pushya Nakshatra increases our good karma and good efforts. Its basis below is the male or masculine partner. Pushya Pushya is ruled by Brihaspati. This can be helpful if we have enemies but it can serve to give a person an inimical temperament as well. but a practical wisdom through which one can overcome enemies and obstacles.
the God of happiness. The result of these three is transformation. Swati Nakshatra causes things to move and scatter. Its power is ability to accumulate merit in life (punya cayani shakti). Savitar is the creative will that builds up the universe with all of its beauty. Uttara Phalguni brings the prosperity that results through union. Through these three the worker is able to gain honor in his work. Its power is the ability to gain what we are seeking and place it in our own hands (hasta sthapaniya agama shakti). Aryaman governs such productive alliances and also arranges the marriage festival.Purva Phalguni brings about union and procreation on all levels. While the previous Nakshatra shows marriage this shows the setting up of the household for the newly married couple. Its power the giving of accumulation or prosperity (chayani shakti) through marriage or union. Hasta gives the ability to achieve our goals in a complete and immediate manner. Its basis below is the wealth gained from ones partner and her family. like a blacksmith. Its basis above is the wealth gained from ones own family. Swati Swati is ruled by Vayu. the God of the Wind. Its basis below is the truth. Uttara Phalguni Uttara Phalguni in the Vedic order is ruled by Bhaga. Its basis above is moving in various directions. Its basis above is the law. These three together place what one wishes to gain in ones own hand. It gives the power to scatter like the wind (pradhvamsa shakti). the Cosmic craftsman. It indicates both the need for union and for organizing the resources gained through it. Chitra allows us to gain the fruit of our good karma that comes through righteousness. which has both healing and destructive powers. Yet this follows some official agreement or marriage and is part of the creation of a new family or social order. the creative form of the Sun God. This can be destructive unless we learn how to use it to remove negativity. His productions are most wonderful. . Its basis above is the seeking of gain. It has a highly spiritual energy and effect. All these indications are basically those of the Wind. Twashtar creates enduring forms. Its basis below is the process of gaining. Hasta Hasta is ruled by Savitar. Its basis below is change of form. These three together bring about the accumulation of wealth. Chitra Chitra is ruled by Twashtar. and also produces variety and abundance. Such goals are usually creative in nature. Bhaga is also a God of wealth who brings about the right apportionment of resources.
Mitra indicates compassion. Its basis below is descension.Vishakha Vishakha is ruled by Indra and Agni. Through these three one gains the power to destroy destruction. not by strength of arms. Indra is the king of the Gods who must eventually alone and single handed defeat the dragon. Purvashadha . She is Kali or the negative effect of time that we must protect ourselves from or use to our advantage. Anuradha Nakshatra gives balance in relationship. Indra and Agni here are agriculture Gods showing the ripening effect of heat. It has the power to ruin or destroy. the ruler of the Gods. rain and seasonal changes. It shows karmic battles that require our complete energization in order to overcome. In bringing afflictions Mula Nakshatra allows us to destroy their root. It gives the power to achieve many and various fruits in life (vyapana shakti). Though his position looks hopeless. It gives the power of worship (radhana shakti). Vishakha provides the effort to achieve our goals abundantly through time. Its basis above is attack and its basis below is defense. as long as they don‘t overcome us. From these three honor and abundance is gained. like a farmer plowing his field. the Goddess of destruction. Its basis above is breaking things apart (barhana shakti). Jyeshta allows us to reach the summit of our personal powers but it requires great courage and effort. Its basis below is the harvest. It has the power to rise or conquer. The result of these three is that one becomes a hero. Nirriti is Alakshmi or the denial of Lakshmi (abundance and prosperity). It does not give immediate results but perhaps greater long term gains. both honoring others and seeking ourselves to be honorable. These three gives us the fruit of the harvest. who represent the powers of heat and lightning in the Atmosphere. Its basis above is plowing or cultivation. devotion and right relationship. and gain courage in battle (arohana shakti). Jyeshta Jyeshta is ruled by Indra. the Divine Friend. the most fearful of serpents. through which we acquire fame and recognition. Mula Mula is ruled by Nirriti. Anuradha Anuradha is ruled by Mitra. It shows the necessary destruction to proceed a new creation. Its basis below is crushing things. he wins by courage and cunning. Its basis above is ascension.
Uttarashadha brings us to the summit of our power. not so much through our personal efforts (which is more the case in Jyeshta) but with the appropriate alliances and support of all the Gods. like the energy gained through taking a bath in water. This requires receptivity and listening. Our victory depends upon a righteous cause that is beneficial to all. Here we fight more as the leader of an army. Vishnu with his three strides links together the three worlds of Earth. Its power is that of invigoration (varchograhana shakti). Its basis above is the strength to win. Atmosphere and Heaven. Its power is that of connection (samhanana shakti). The Vasus are the deities of the Earth that give abundance on the earthly plane. These three give the power to bring people together. Dhanishta allows us to bring the resources of people together. which we are helping in. and results in understanding and aspiration. Its basis above is birth. Its basis below is connection. the pervador. Its power is grant an unchallengeable victory (apradhrisya shakti). Shravana enables us to link people together by connecting them to their appropriate paths in life. Uttarashadha Uttarashadha is ruled by the Universal Gods (Vishwe Deva). support and recognition. Its basis above is strength. It has the power of healing (bheshaja shakti). Its basis above is extension or pervasion over all. Shatabhishak Shatabhishak is ruled by Varuna. Its power is to give abundance and fame (khyapayitri shakti). Its basis below is the support of all. These three make the world free of calamity. connecting all creatures with the Gods. In this way it builds upon the connections of Shravana and makes them more practical. which in this instance are heavenly in nature and can provide inner purification. Purvashadha brings about purification and regeneration. Its basis below is the goal that one can win. the God of the cosmic waters.Purvashadha is ruled by the Waters (Apas). Dhanishta Dhanishta is ruled by the Vasus. The result of these three is the connection of all things together. . Its basis above is seeking. Shravana Shravana is ruled by Vishnu. It provides us additional energy for our efforts. These effects flow from the Waters. Through these three one gains lustre. the Gods of abundance. Its basis below are the paths. They are manifestations of Agni or the sacred fire and show the gifts that it can dispense. From these three one becomes the unchallenged winner. Its basis below is prosperity.
particularly to new pastures. Uttara Bhadra Uttara Bhadra is ruled by Ahir Budhnya. Its basis above is the cows. It helps all people in their efforts. Ahir Budhnya is the benefic serpent who brings the rain. connecting us with the creative powers at the foundations of the world. It raises up our spiritual aspiration in life. the serpent of the depths of the Atmosphere. Pushan is the lord of cattle and the lord of the paths. It has the power of nourishment symbolized by milk (kshiradyapani shakti). Its basis below growing of the plants.Shatabhishak counters difficult karmas through Divine grace and repentance. Purva Bhadra Purva Bhadra is ruled by Aja Ekapad. Its power is the bringing of the rain (varshodyamana shakti). Revati Revati is governed by Pushan. What is good for the Gods is its basis below. debts. Shatabhishak brings about a healing crisis leading to revitalization. injury and disease. Varuna is a God of sin. 2012 Summary – Nakshatras and Upanakshatras by David Frawley . who cannot only bring these calamities upon us but can remove them from us. These include not only diseases but difficulties of all kind. Revati creates abundance through providing proper nourishment. Uttara Bhadra grants growth and prosperity in a broad way. It gives the fire to raise a spiritual person up in life (yajamana udyamana shakti). While Ashwini gives more immediate cures. This raises up our spiritual aspiration in life and takes us out of the domain of selfish behavior. including sin. the nourishing form of the Sun God. protects and gathers the herd in their movement. These three cause the entire world to be supported. benefiting the entire world. From these three factors the three worlds gain their stability. These three bring about the nourishment of the entire world. In this way he also protects the soul in its journey to the next world. if we propitiate him sincerely. Nakshatras and Upanakshatras Posted by admin June 13th. the one-footed serpent. Its basis above is the raining clouds. This makes it very auspicious. What is good for all people is its basis above. Aja Ekapad is the cosmic or celestial form of Agni or the sacred fire. He leads. Purva Bhadra grants a universal view through internal purification. Its basis below are the calves.
the number of muhurtas (48 minute periods or 1/30 of a day) in eighty years. particularly for constructing fire altars. However the Vedas.4.58. three feet.21) also mentions yugas of 10.000.3) speaks of the cosmic bull with ―four horns. two heads and seven hands. Satapatha Brahmana presents a zodiac of 720 Upanakshatras equated with the 720 rays and directions that surround the sun. borrowing or an extraneous factor. three yugas. Such a zodiac existed in India at the time of Satapatha Brahmana. Vedic literature describes these divisions as located in ―heaven‖ or the sky. 1. like that of the Sarasvati river. Background In order to establish the background for the concept of Upanakshatras.‖ giving them a spatial orientation and equates them w ith the Upanakshatras furthering making them into divisions of a zodiac.2. In this regard Satapatha Brahmana describes Upanakshatras or secondary Nakshatras with each Nakshatra divided into 27 parts equalling a total of approximately 720. Vedic knowledge of the zodiac must be viewed in the context of other carful observations made in that area. not only in terms of time but in terms of space. giving names for numbers from one to ten all the way up to this number which is ten to the twelfth power. A twentysevenfold division would demand finer divisions for accurate calculations. contain references to a sun wheel or wheel of heaven divided into 360. In other words.The Vedas show a division of the zodiac into 27 Nakshatras or lunar mansions. Hence it can be suggested that a zodiac of 360 or 720 portions was known in India by this period. all the way back to the oldest Rg Veda. two yugas.**1 may push this time back much further.2. The Atharva Veda (VIII. 720 and 12.000. It is integral to this entire system. Meanwhile the Yajur Veda (Sukla Yajur Veda XVII.320.000.000. While modern scholarship has generally dated this text around 800 BCE. This . let us first examine the complexity of Vedic thought in regard to science. The same text speaks of the vernal equinox in the Krttikas or Pleiades (which occurred around 2000 BCE). This shows a zodiac divided into 720 parts or 360 X 2.2) relates the universe to the number 1. Such numbers show a use of mathematics on a grand scale to understand the universe in which we live. recent new discoveries in India. ―ten thousand. Large Numbers The Rg Veda (IV.000 years.000 years in length. four yugas. which was probably the most important and complex aspect of Vedic thought. astronomy and calendars.25 all the three Vedas amount to ―ten thousand eight hundred eighties (of syllables)‖ or 864.000. The Vedic zodiac is part of a larger system of mathematical thought. According to Satapatha Brahmana X. It is generally thought in the West that the zodiac of 360 degrees and 12 signs is an invention of Babylonian thought and was brought to India by the Greeks after the time of Alexander (after 300 BCE). That they might have more subtle divisions of the zodiac than 27 should not surprise us. Satapatha Brahmana clearly notes them as ―rays‖ and ―directions.000. the great age in Vedic astronomy.‖ or a total period of 100. and not merely an interpolation. as well as other numbers.‖ This has been identified by some as the kalpa number 4.000.
1). which takes 27-28 days to go around the zodiac (to be more accurate 27. and as many twinklings of the eye as there are spirations.**2 The Rg Veda consists of ten books (mandalas). and fifteen times as many breathings as there are ‗idani‘.7) and Yajur Veda (Taittiriya Samhita IV. the twelve bright and twelve dark halves of the month in the year. and as many hair-pits as there are twinklings of the eye. The rituals were various ways of following the cosmos and its rhythms through time and space.1. Such a culture needed to have the basis for determining stellar positions. They are also a topic of Satapatha Brahmana (II. They are an integral part of all Vedic symbolism and the basis for the timing of all Vedic rituals down to the present day.1) gives separate names for the days and nights of the bright half of the moon and their muhurtas. the thirteen months of the year (including the intercalary month). and as many sweat-pores as there are hairpits.2) and the Atharva Veda Parisisthani. Small Numbers Satapatha Brahmana XII. They are presented in great detail in the Taittiriya Brahmana (III. The Nakshatras are listed in their entirety in late Vedic texts like the Atharva Veda (XIX. Nakshatras The Nakshatras are a twenty-seven or twenty-eight division of the zodiac based upon the Moon.4. Nakashtras and the Rg Vedic Code Knowledge of the Nakshatra system through symbolism of the number 27 is built into the very structure of the Rg Veda. These contain different numbers of hymns . and as many spirations as there are breathings. Vedic time and the Vedic ritual were equated.3. These are all connected with various Vedic rituals and with the construction of the Vedic fire altar. and fifteen times as many ‗idani‘ as there are ‗etarhi‘. This suggests a very strong awareness of time and its calculation.‖ Similar data occurs in Taittiriya Brahmana as well and is also characteristic of later yogic thought.5 shows a knowledge of very subtle time divisions as well: ―And there are ten thousand and eight hundred ‗muhurta‘ in the year. which gives special verses to the deities governing each Nakshatra.concern for large numbers is well known in later Indian mathematics and astronomy of the classical period. and as many sweat-pores as there are so many drops it rains.3 days).10). and as many spirations as there are breathings as there are ‗idani‘.10. which is extensively examined in the recent work of Subhash Kak.2. Vedic View of Time Taittiriya Brahmana (III. and a fifteen fold division of muhurtas (muhurtas of muhurtas). the days and nights of the dark half of the moon and their muhurtas. and fifteen times as many ‗etarhi‘ as there are ‗kshipra‘. and fifteen times as many ‗kshipras‘ as there are ‗muhurta‘.
that Fire-altar also is the Nakshatras. In equating the fire-altar with the Nakshatra. which the Vedic people also knew. the Nakshatra year of 12 X 27 days.5 days). 2. But.. is this not merely poor mathematics. The Vedas are seeking to establish equivalence between various types phenomena. not merely 720. 12. This means that the total of books 4 and 7 equals 162 as does that of books 5 and 6.5.5 A question of calculation arises.-this makes seven hundred and twenty. the idea of the Upanakshatras arises.5.(suktas). Now what seven hundred and twenty bricks there are of these. an incapacity even to accomplish simple multiplication? This is a misunderstanding. the body or self (Atman). the meters. the year. Perhaps the most extensive examination of the fire altar occurs in Satapatha Brahmana. the human being (purusa) and the universe. 1—-191 2—-43 6—–75 7—104 8—92 9—-114 10—191 3—62 4—-58 5—-87 For example. the earth. they are the three hundred and sixty enclosing-stones and three hundred and sixty Yajushmati bricks‘ and what thirty-six there are in addition.. Moreover the total number of hymns in the Rg Veda is 1017. indeed. particularly chapter X. 4. In addition the total number of hymns in the first four books (191+43+62+58) equals 354 or the total number of days in a year of twelve lunar months (12 X 29. The book counts are Book 4-58 hymns. with the entire universe (all beings. 5. heaven. In fact 720 itself is not the number of the days and nights of the year. In X. Book 6-75 hymns.4 the altar is equated with 1. which is 324 times Pi. 3. and 14. thus further affirming the astronomical nature of the code. and thirty-six in addition thereto. the Nakshatras. the atmosphere. book 7-104 hymns. The fire altar is not only an image of time but of space and of consciousness. . and twenty seven secondary stars accompany each Nakshatra. 324 is also 108 X 3. all gods). 108 is the number of quarters in each Nakshatra (27 X 3). 7. the year. if we add the hymn counts of books four to seven. 10. the central four of the ten books of the text we arrive at 324.4. which deals with the secret meaning of the altar. 2. they are the thirteenth (intercalary) month. 339 is the total number of bricks in the upper two layers of the Vedic fire altar (78 + 261 (Satapatha Brahmana). the sun. which together equal 324.‖ Satapatha Brahmana X. for there are twenty-seven of these Nakshatras. which if added together in various ways yields much interesting astronomical information. 1017 is also 339 X 3. For this purpose they use various approximations. but used because of its mathematical value for dividing up the sky. The equation with 720 is such an approximation to correlate the Nakshatras with the days and nights of the year. 27 X 27 equals 729. Upanakshatras and the Vedic Zodiac Upanakshatras The Vedic fire altar is an image of time. Book 5-87 hymns.
There are many instances of approximations used in Vedic literature. the wheel is one.48 With twelve spokes. ―Agni is uk. dvadasaram nahi tajjaraya varvarti cakram pari dyam rtasya a putro agne mithunaso atra sapta satani vimsatisca tasthuh R. down to at least 720. I.‖ Clearly the Vedic priests knew that ―uk‖ and ―ut‖ were different sounds.V. Such approximations occur with sound in the same Brahmana. with three axles. who can comprehend it? On it are three hundred and sixty spokes that moving are not disturbed.11 .164. it is not exhausted.X. uktha. Oh Agni (fire or the sun) there your twin sons stand who are 720. The Sun and the Zodiac of 360 degrees There are references as early as Rg Veda.V. dvadasa pradayascakram ekam trini nabhyani ka u tacchiketa tasmintsakam trisata na sankavo arpitah sastirna calacalasah R. The existence of the Upanakshatras clearly indicates a concern for smaller divisions of the zodiac. By the offerings Agni rises up (uttistati). a correlation was established of a general nature. which is not to deny that the Vedic people had more specific knowledge. which would require some Nakshatras sharing an Upanakshatra? For this three Nakshatras would have to share one Upanakshatra. is repeatedly equated with ut-stha. half a degree. Aditya (the Sun) is uk. His moon is tham. Yet the question does arise were these Upanakshatras actually 729 and merely equated with 720? Or were they 720 . his offerings are tham. The purpose of these Vedic equations was not to promote mathematical accuracy but to link the universe into a common understanding. Their equation was an approximation. the wheel of the law revolves around heaven.8-9). the oldest Vedic text to a wheel of heaven of 360 spokes divided into 12: With twelve fellies. By the moon the sun rises up (uttistati).6. I. It is probably the latter because the division of the zodiac into 720 parts is easier to calculate mathematically than 729 and is more important because of its correlation with the days and nights and the sun.164. Similarly with these numbers. For example (S.B.
all beings are the waters. and there are three hundred and sixty of these. In other words a zodiac of twelve divisions does exist at least as an idea in Vedic thought going back to the Brahmanas or perhaps even to the Rg Veda. because three hundred and sixty navigable streams flow towards the sun. because three hundred and sixty regions encircle the sun on all sides.‖ The sun is surrounded by three hundred and sixty directions and gives forth three hundred and sixty rays that relate to these directions. However there appears to be no place in Vedic literature where these twelve divisions are given names like the twelve signs of the zodiac. ―But.5. This zodiac has antecedents in Vedic literature going all the way back to the Rg Veda itself and may have existed there as well. As this wheel has a spatial as well as temporal reality. Later Vedic Astrology .5. as already noted. Three hundred and sixty streams circle and sun and three hundred and sixty more flow toward the sun. The God Vishnu. indeed. In other words a zodiac of 360 or 720 divisions was known in the late Vedic period long before any contact with Greek astronomy or even much of Babylonian astronomy. this suggests a zodiac divided into twelve divisions.155.3). are also the Yajushmati bricks. like the Egyptian. is also divided by twelve. More specifically in the Satapatha Brahmana the fire altar is said to be the sky (X. a Sun God. because three hundred and sixty navigable streams encircle the sun on all sides. and the navigable streams. ―But. for there are three hundred and sixty of these.-the navigable streams (round the sun) are its enclosing stones.164.11). This suggests the existence of a long and independent tradition of astronomy in India.45. The fire altar is also the Sun (X. This suggests a zodiac or belt through which the Sun travels. but further research may help answer these questions. and there are three hundred and sixty of these. This is verified further by their equation with the Nakshatras and Upanakshatras. for all the gods.The same hymn also refers to this wheel as 720 spokes (each a twin or a couple) divided into twelve parts (Rg Veda I.‖ The Sun is figured as riding in a boat as early as the Rg Veda (for example RV V. Nor are we certain at which point in the zodiac they began. they clearly have a spatial existence as well. which are like lines of longitude.4).4. indeed. that built Agni (the fire-altar) is all beings.4. and there are three hundred and sixty of these. that Fire-altar also is the sun:-the regions are its enclosing stones. indeed.10-11) but also other ancient literature. 3.6). all the gods. and three hundred and sixty rays of the sun. This same idea occurs in a number of places in Vedic literature. Now this wheel of heaven of 360 parts. and that built fire-altar is the same as those waters.-the rays are its Yajushmati bricks. While these 720 rays and directions or streams are equated with the days and nights of the year. The idea is developed further in the same section. The sun in its travels crosses over these. perhaps reflecting the equinoxes and solstices. is said to have four times ninety names (Rg Veda I.
May Satabhisak give me greatness for expansion.Vedic Astrology of the classical period. The Upanakshatras are the same the subtlest or sixty fold division (Sastiamsa). and the two Prostapadas give protection. 10. which mentions all the Nakshatras. . caturtamsa. Let us examine this position in a hymn of Atharva Veda. Moreover. Satapatha Brahmana specifically relate it to the eastern direction. We find it in the northern and southern courses of the Sun as uttara-ayana and daksina-ayana. Astronomical Dating of Vedic Texts Vedic Nakshatra lists (Atharva Veda. drrekana. after Varaha Mihira. vimsamsa. dvadasamsa. 40. Taittiriya Samhita. Vedic astrology divides the 12 signs into smaller divisions. Anuradha. i. Upanakshatras resemble Vedic divisional charts. beautiful Pusya. sastiamsa.). Such divisional groupings are characteristic of Vedic astrology and are little used in Greek astrology. This yields clear astronomical data. Easy to invoke. The existence of these divisional factors in later Vedic astronomy may reflect the trend of thought already in evidence in Satapatha Brahmana. a sign of the sign. khavedamsa. Virtuous be Purva Phalguni and Uttara. 30. May Purva Asadha provide me nourishment and Divine Uttara Asadha give me strength. and Mula.2. trimsamsa. sodasamsa. May Revati and Asvayujaur give me fortune and Bharani grant me wealth (AV XIX. 3. For example. 20. The term ‗ayana‘ specifically means solstice in later astronomical literature. aksavedamsa. I invoke. 24. with 12 X 60 = 720 just like the Upanakshatras. 7. May Abhijit provide virtue. leading the list of the Nakshatras. 12. This is the last and perhaps most important of the subdivisions of the zodiac in Vedic astrology and the only one in which each of these subdivisions is given a special name (Brhat Parasara Hora Sastra VI. 16.7. It has divisions of signs by 2. Bounteous Visakha. the God of the east and the vernal equinox. 27.1. saptavimsamsa. Taittiriya Brahmana. may the Krttikas and Rohini be. stresses a fourfold division of Nakshatras or Nakshatra padas of which there are 108 or 27 X 4. saptamsa. One hundred and eight is a sacred number in Vedic thought going back to the Vedas. much like the Upanakshatras that are Nakshatras of Nakshatras. dasamsa. easy to invoke. it has a twelvefold division of each sign. Taittiriya Brahmana states: One should consecrate the (sacred) fire in the Krttikas. which may similarly date to an early period. Hasta and Citra peaceful and may Svati give me joy. 4. Graceful be Punarvasu. oh Agni. 9. with the solstice at Magha for me.2-4).33-41). navamsa.…the Krttikas are the mouth of the Nakshatras (T.1). auspicious Mrigasira and peaceful Ardra. so we cannot ignore such a meaning in its occurrence here. we see Agni. Satapatha Brahmana) make Krttika (Pleiades) the first of the Nakshatras. bright Aslesa. caturvimsamsa.B. as Ashvini did in later times. as Sravana and Sravista grant beauty. 45 and 60 (hora. the best Nakshatra Jyesta.
they would likely have tried to use it. not as a theoretical statement but as a practical timing for establishing the sacred fire. to produce such knowledge.2.3). Satapatha Brahmana similarly states. This information on the Vedic zodiac and Upanakshatras shows a sophistication of astronomical observation that would have clearly noted planetary positions. particularly since they had many related ideas of different divisions of time and space.5. This is the same as the late Sarasvati era. and those that relate to Yama. those that relate to the Gods or the powers of life. The same Brahmana also states: The Nakshatras are the houses of the Gods…the Nakshatras of the Gods begin with the Krttikas and end with Visakha. They are divided into two halves. If they had the idea. Krttika marks early Taurus and Magha early Leo. II. shortly before this river. which occurred around 1900 BCE. we should note.Here the Krttikas lead the list of the Nakshatras. along with the appropriate other Nakshatras.1. . 2500-2000 BCE. the God of death (Yama. whereas the Nakshatras of Yama begin with Anuradhas and end with the Apabharanis (TB i. all the other constellations do (S. is the ruler of Apabharani or Bharani and Agni of Krttika). which is certainly a sophisticated enough urban culture. Knowledge of the Upanakshatras would thus also be of the Harappan era. perhaps extending to Babylonian. Planets in Vedic literature I argued in an earlier paper**3 that the planets were also known in Vedic literature but generally as a group. The vernal equinox and summer solstice were in this area c. was much higher than generally acknowledged and may have had a greater influence on other cultures than yet properly considered. Such information as in this paper suggests that the Vedic level of calculation relative to time.2. especially because Vedic texts speak of observing Nakshatras. This shows a time when the Krttikas marked the vernal equinox. ceased as a perennial stream.7). The Krttikas do not swerve from the eastern direction. the very fact that they had the idea gives them much more sophistication than generally granted them. Such data reflects the late Harappan era. which is prominent in the Vedas. confirming this order.B. It provides us a number of references to a time in which the vernal equinox was in the Krttikas. Conclusion While one could argue that such subtler divisions were merely conceptual and that the Vedic people were unable to observe or to use them. space and the stars. The Gods are identified with the constellations. This suggests a division of the zodiac by Agni as the point of the vernal equinox and the autumn equinox occurring between Visakha and Anuradha (03 20 Scorpio).
4. The normal way of using the Nakshatras is to first examine their general meaning and second to look into the particular Nakshatra pada or quarter of the Nakshatra (a division of 3 degees and 20 minutes or 200 minutes). . Kak. 2. David. The Upanakshatras provide us a deeper level of examination. Usage of the Upanakshatras Today In Vedic astrology today. 67-77. Fruits of Worshipping Each Nakshatra Posted by admin June 13th. New Delhi: Aditya Prakashan.1995. ‗The Astronomy of the Age of Geometric Altars. Delhi: Motilal Banarsidass. 1993. 3. 43. 2012 This is one of several articles by David Frawley on the Vedas. generally see the origins of a zodiac of 360 degrees. 36. ‗Planets in the Vedic Literature‘.Egyptian and Greek thought in which modern scholars. 29. These in turn relate to Navamshas and their respective signs. Examining the Upanakshatras and their effects on the life and personality is an important new area of chart examination. 97-109. Delhi: Motilal Banarsidass. Frawley. The Astronomical Code of the Rgveda. Kak. We would urge serious practitioners to examine this issue further. 385-395. David. Gods. 12. Subhash. S. Translations from Satapatha Brahmana are from the Sacred Books of the East Vol. 1988. All oher Sanskrit translations are by the author. Vedic Astrology and the Nakshatras. not knowing the Vedic information. 41. 1994.‘ Quarterly Journal of the Royal Astronomical Society. This allows us greater specificity in dealing with the Nakshatras and their meaning. Note particularly pp. which have their subset of planetary rulers. with each Upanakshatra covering an area of slightly less than 30 minutes or half a degree. This can be done not only relative to the Moon but also relative to all the planets.495-506. One looks at the relationship of Nakshatra and Upanakshatra in terms of nature and rulership and their interrelationship. Indian Journal of History of Science. 26. Sages and Kings. there are some computer programs like Sri Jyoti that do calculate the Upanakshatras. Frawley. Note particularly pp. Footnotes 1. 44.
3. Agni desired. ―May I become the lord of the animals. delight or enjoyment to their peers. to Mrigashira. but not inclined to tolerate limits. Rohini is a Nakshatra of love. It affords additional insight on the Nakshatras and their meaning.4. Those born under Mrigashirsha want to provide the Soma. ―One who makes the appropriate offering to the Ashwins and to Ashwini becomes possessed of good hearing and will not become deaf. Because of this it is very productive for almost everything but can draw jealously upon it. Soma desired. He desired. his beloved approaches him and he unites with her. They can be exhilarating and entertaining leaders. That is why this Nakshatra relates to secret knowledge and to miraculous powers. Prajapati created creatures but thus created they went way. Those born under Bharani want to be respected by their elders and by their peers. that those who worship this deity and its Nakshatra will gain. I have condensed the material to make it as relevant as possible. 2. Agni as fire both cooks and digests food. Rudra desired. 1. ―May I be the eater of food for the Gods. wins the lordship of his peers.‖ One who makes the appropriate offering to Rudra. wins the lordship of the plants. ―May I win the lordship of the plants.Each Nakshatra reflects certain wishes or desires that those who born under them are inclined to have. Krittika provides nourishment and the power to digest it as well. May we unite together. ―May we be possessed of good hearing and not be deaf. ―May she approach me. Yama desired.‖ One who makes the appropriate offering to Soma. ―May I win the lordship of the ancestors.‖ One who offers to Agni and Krittika the appropriate offering becomes an eater of food for mortals.‖ One who makes the appropriate offering to Yama and to Bharani wins the lordship of the ancestors and wins the lordship of his peers. to Rohini. 6. shining on others like the Moon. This material comes from the Taittiriya Brahmana III. Those born under it like to provide for others in this way. .‖ One who makes the appropriate offering to Prajapati. The Ashwins desired.1. Of them he thought about Rohini. becomes the lord of the animals. 4. to Ardra. 5. In the Vedas each Nakshatra deity reflects these wishes. For this reason they usually do best with a retinue of friends. Ashwini Nakshatra grants the power of hearing on both outer and inner levels. passion and sexuality that is generally fertile and creative.
to Pushya. drives away his hateful opponents. but also religion. produces progeny and cattle. Those born under it seek a high reputation for themselves. This drove away the Demons.‖ One who makes the appropriate offering to Aryaman.‖ One who makes the appropriate offering to the Fathers. One who makes the appropriate offering to the Serpent God.Rudra is the lord of the wild animals and all things wild. to the Phalgunis. which therefore needs to seek control over them. he becomes the lord of the animals. ―May we flourish in the world of the ancestors. to Aslesha.‖ One who makes the appropriate offering to Aditi. a kind of kingly or paternal status. In Aslesha one can defeat one‘s enemies. which are generally noble in nature (at least to them). The Gods and the Demons were at war. strange or disturbing. ―May I possess the splendor of spiritual knowledge. 12. Those born under it like to produce things in a maternal way. Brihaspati desired. ―May I become the lord of the animals. Aryaman desired. The Earth in the beginning had no growths. gains the best portion among his peers. 9. to Magha. ―May I partake of the best portion of the Gods. Pushya connects us with spiritual knowledge. Through it one gains the poison of the serpent to use on others. Magha gives fame that lasts through the generations. 11. to the Phalgunis. ―May I produce herbs and trees. seeking what is subtle and refined. They become connoisseurs in life. Through it the good overcomes the evil. flourishes in the world of the ancestors.‖ One who makes the appropriate offering to Bhaga. gains the splendor of spiritual knowledge. It gives the ability to create in form and structure. 8. . The Fathers desired. Those born under Uttara Phalguni seek colleagues and followers in order to help them in their causes. Bhaga desired. to Punarvasu. These come through Ardra. Those born under Aslesha make powerful warriors with powerful weapons. Those born under Purva Phalguni seek the best portion for themselves. 10. Punarvasu is a creative Nakshatra ruled by the Earth as the World Mother Aditi.‖ One who makes the appropriate offering to Brihaspati. 7. She desired. The Gods made an offering to Aslesha. ritual and morality in general.
gains a wonderful progeny. Twashtar is a form of the Creator. gains the root of progeny. to Swati. ―May the Gods place their faith in me. Those born under Anuradha want to be friends with everyone. Vayu. ―May I gain the greatest splendor among the Gods. Those born in Vayu‘s Nakshatra of Swati have a similar desire. Chitra therefore has great creative powers. to Mula. The Wind desired.‖ One who makes the appropriate offering to Twashtar. 17.‖ One who makes the appropriate offering to Prajapati. Indra desired. . They like to travel where they want and when they want. Mitra desired. 18. They don‘t like to be held or tied down. They are emotionally sensitive to others and place the welfare of others over their own. to Jyeshta. People born under Hasta want to be believed in and want others to have faith in them.‖ He makes the appropriate offering to Indra and Agni.‖ One who makes the appropriate offering to Mitra. to Vishakha. He becomes the Sun among his peers.13. to Chitra. 14. Savitar desired. to Hasta. 16. Indra and Agni desired. ―May I find the root of progeny.‖ One who makes the appropriate offering to the Wind. 19.‖ One who makes the appropriate offering to Indra. The Wind. Twashtar desired. becomes regarded as a friend in all these worlds. usually called Prajapati. by their own effort. men place faith in him. gains the greatest splendor among his peers. has free movement in all the worlds. ―May I gain a wonderful progeny. ―May I win the freedom to move as I wish in all the worlds. gains the freedom to move as he wishes in all the worlds. multiplicity and abundance. They regard themselves as capable of great achievements and can serve to rally and inspire people around them.‖ One who makes the appropriate offering to Savitar. gains supremacy among his peers. ―May I be regarded as a friend in all the worlds. Those born under Jyeshta seek to be the best and the highest but on their own. not by relying on others. Its natives seek power and recognition. as individuals. Vishakha is a competitive Nakshatra and has a fiery and lightning like energy and effects. giving splendor. 15. Prajapati desired. ―May I gain supremacy among the gods. They often do their best when left alone. to Anuradha.
to Shravana. Mula means root.‖ One who makes the appropriate offering to the Universal Gods. 25. gains the summit among his peers. to Ashadha. ―May we at our wish gain the sea. They gain through high association. gains at wish the sea. Aja Ekapat desire. to Dhanishta. Mula ruled by Nirriti takes away the root of one‘s progeny or causes the loss of one‘s first child. organizations and associations. May I not gain any bad regard. This firmness also implies freedom from disease and debility.‖ One who makes the appropriate offering to the Vasus. 21. One succeeds by virtue of one‘s broad connections. Vishnu desired. Uttarashadha is a competitive Nakshatra that causes us to seek great achievements. Varuna desired. somewhat like Rohini. . Shatabhishak is a Nakshatra of healing and energization. 22. ―May we win a victory that can never be lost. the Creator.‖ One who makes the appropriate offering to the Water Goddesses. ―May I be firm and not unsteady. to Purva Bhadra. In the negative sense in the Vedas. perception and spiritual fire – that of the soul. becomes firm and not unsteady. 23. gains radiance and the splendor of spiritual knowledge. to Ashadha. It gives the root of progeny or strong creative powers.‖ One who makes the appropriate offering to Aja Ekapat.‖ One who makes the appropriate offering to Varuna. gains a victory that can never be lost. ―‖May I gain radiance and the splendor of spiritual knowledge. Purva Bhadra has a great spiritual potential like Brihaspati ruled Pushya. They are sensitive about the opinions of others. The Universal Gods desired. hears good words about himself and does not come to any bad regard. It is a creative. 24. nurturing and healing Nakshatra. Under Purvashadha one seeks connections like water desiring to reach the ocean. It awakens us to our higher spiritual potential and power in life. The Water Goddesses desired. but in alliance with others. to Shatabhishak. Those born under Shravana are concerned about what people say about them and about their public reputation. ―May I hear people say good words about me. in great partnerships. ―May we revolve around the summit of the Gods.‖ One who makes the appropriate offering to Vishnu. They will strive to keep themselves in good repute. The Vasus rule over material and worldly splendors. This gives Mula a more creative energy. 20. The Vasus desired. which their Nakshatra grants. who also rules Rohini. It can give even more insight.Here Mula is ruled by Prajapati.
Revati gives lordship over domestic cattle. Vayu is the power through which everything comes into manifestation and into which everything eventually . Frawley has written many articles for the magazine over the years and been closely connected to the Math. ―May I become the lord of the animals. life and death and one‘s own deeper Self. one understands everything. Pusha desired. It has many profound implications both at a cosmic level and relative to our own individual lives. Ayurveda and Vedanta. Vayu Rahasya: The Secret of Vayu Posted by admin June 13th. One could say that potential energy is space while activated space is air. In Vedic thought. the Cosmic Power Vayu is one of the key concepts of Vedic thought that has great importance in Yoga. Ahir Budhnya desired. currents or wormholes that are filled with dynamic interchanges. which is not only space but the energy within it both potential and actual. 27.‖ One who makes the appropriate offering to Ahir Budhnya. richness of harvest and fertile fields. The magazine of Sringeri Shankaracharya Math. the oldest and most respected of the Shankara monastic centers in India. Those born under this Nakshatra like the good things of life but as are in harmony with nature. 2012 The following article by David Frawley (aka Pandit Vamadeva Shastry) was first published by Tattvaloka. Vayu is usually regarded as the element of air at a material level. Indeed if one understands Vayu. to Uttara Bhadra. representing the great tradition of Advaita Vedanta. This is a picture of the cosmic Vayu. Vayu. These are the two sides of Vayu. which is the unity of air and ether. while air at rest is ether. connecting us with the wellsprings of vitality.26. but only the beginning of many correspondences. Space in motion is air. However. to Revati. Vayu includes the concept of space or Akasha. gains a foundation. including time. ―May I find a foundation. Modern science recognizes that the universe consists of a fabric of space filled with various types of channels. Uttara Bhadra grants a firm foundation in life. Ether is the field in which Vayu as a force operates. becomes lord of the animals. This is a good place to begin a study of Vayu. Vayu is much more than the material or even subtle elements. space and karma.‖ One who makes the appropriate offering to Pusha. The universe itself is Vayu in its ethereal vibration. the serpent who dwells in the middle of the sea.
Vayu can indicate both Saguna and Nirguna Brahman. So Vayu is more than action and ultimately connects to the formless. Yet the very nature of Brahman is like Vayu. including the movement of the stars and galaxies. it is the deities of the sphere of Vayu that predominate like Indra. The famous Shantipath of the Taittiriya Upanishad declares this: Namaste Vayo. different degrees of its many currents. ‘O. They can be found in every object in nature and in the bodies of all creatures that consists of various channel systems. Air. Surya and .returns. and the forces that govern subatomic particles. which is his play or dance. the invisible Spirit or Brahman behind the visible world of the earth. currents. the realm of name and form. Brihaspati. electro-magnetic forces. From it mind. life. Indra is often called Vayu and Vata. changeless reality that creates the entire universe without undergoing any modification itself. Vayu is the Kriya Shakti or universal power of action. It is the causal power that guides and directs things. including the Sushumna nadi are aspects of Vayu. worm holes. The entire manifest universe arises from space and energy which is Vayu at an outer level. mind and consciousness. Vayu sets everything in motion at a cosmic level. the nervous. which is beyond all limitations. speech and intelligence arise and allow communication and interchange on all levels.’ Vayu often symbolizes the supreme deity. These pervade all of space on many levels and dimensions. respiratory and circulatory systems. not just the air as an element but the presence of being and consciousness that exists everywhere but cannot be seen anywhere. from which all other powers emerge. Vayu is the very field of our existence as well as the basis of our expression. Vayu. tvam eva pratyaksham Brahmasi. appearances and divisions. Vayu as the creative or causal power is the power of Ishvara or the Cosmic Lord. Indra is behind all the other Vedic deities including Agni. which is the hand of God that shapes all things. At an inner level. Deities that Connect to Vayu In the Rig Veda and the Vedas in general. you are the directly perceivable Brahman. water and earth are but different densifications of the energy of Vayu. We find this idea of Spirit or air in many spiritual traditions throughout the world. Rudra. Vayu thus often means Spirit. Vayu is also the connecting principle that links everything together in the universe. nadis or orifices in its movement. the foremost of the Vedic Gods. which is the field of space as energized by air. Vayu stands for the formless principle of air and space. Vayu governs all cosmic forces. movements and actions. and in the very term ‗spiritual‘. Vayu is not just the material element of air and space but the cosmic principle of energy and space that pervades body. the gravitational network underlying the universe. Vayu creates various channels. Yet Vayu as the receptacle of all power and the ground of all existence can symbolize the Supreme Brahman as well. water and fire elements. The entire universe is a manifestation of Vayu. Everything exists in Vayu. the spirit that is formless in nature yet full of power like the wind or air. and the Maruts. Indeed all the channels within us.
It is the subtle or energy body that links all physical forms in a network of forces through the chakras that it creates in its movement. The lightning force of Vayu creates life in creatures but also sustains all processes in the universe. Sun and Moon that can only operate under the guiding power of Vayu. Vayu is also said to be the Sutra. growth. power and presence. This power of time or Kala is the main force of Vayu through which everything moves and changes. the thunder that arises from it. the supreme Vedic deity who governs the power of perception and the higher prana. Vayu holds the power of lightning or vidyut that sets all other forms of light in motion. through which speech and language arises. the principles of Fire. middle and end of all processes. Vayu though by nature invisible is not devoid of light but is in fact the matrix of all forms of light. Vayu everywhere is the Ishvara or ruling principle. The cosmic Vayu in turn takes us eventually back to the Self that is the ultimate presence that ties all things together. decay and death of all creatures and for the beginning. the Divine Word or OM. which is the vibration of cosmic sound. which is the energy vibrating in space. Vayu is the Shakti or cosmic power that electrifies everything and without which everything is inert. Kala or time in turn is connected with karma or action. the thread that links everything together in the Upanishads. which also sets in motion the underlying cosmic intelligence that structures the worlds. Vayu as primal sound is Pranava or OM. As such all the Devis or forms of Shakti are connected to Vayu. particularly Kali who represents the Vidyut Shakti and the Yoga Shakti that takes us back to Brahman. Vayu manifests from the power of the Purusha as the energy inherent in consciousness. the biological air humor comes into manifestation. Time like Vayu is responsible for the birth. causing everything to move. which is the power of prana or life itself. Vayu is the cosmic breath. As the power of lightning. which enters into the individual as the individual power of breath.Soma. This primal lightning of Vayu is the source of sound. This primal sound is Pranava. Such teachings are not identifying Brahman with the air element but using the air element as a symbol for Brahman as the supreme formless energy. just as the atmospheric lightning starts fire on Earth. which is the effect of Vayu. The movement of time is the movement of cosmic prana. Other Upanishadic vidyas (ways of knowledge) like the samvarga vidya of the Chandogya Upanishad identify Vayu as Brahman and the supreme resort of all. Vayu holds the cosmic prana or life-force from which our individualized prana and our Vata. Vayu at rest serves to create the ground of space. . In yogic thought like the Brihat Yoga Yajnavalykya Smriti (IIX. Vayu is called Rudra (Shiva). which is the sound of Shiva‘s drum. Vayu in motion creates the movement of time. Vayu carries and distributes all the karmas of living beings and the worlds or lokas in which they reside. Vayu is called Indra.6) it is said that Ishvara is Vayu and the soul or Jiva is Agni. As the principle of sound or vibration. Yoga consists of expanding our individual fire to merge into the cosmic air.
energy. That is the key to all higher healing. We connect to Vayu and prana through the breathing process. meaning entropy or decay. the biological fire and water humors. Yet at a higher level prana mirrors Sat or pure existence at a deeper level. All the deities of prana like Indra. to Vayu as a cosmic force. Vata dosha is the main life-energy (pranic force) behind health and disease in body and mind. Vata is also prana or the cosmic life energy that manifests from Akasha or cosmic space. Vata when calm gives health. It is air or Vayu as a psycho-physical principle. just as air moves fire and water. Vayu must eventually seek to leave the body and return back to its formless nature. Vata moves Pitta and Kapha. velocity and creation of equilibrium. . while the mind reflects the ether aspect of Vayu. Vata is the biological principle of movement. which sustains the organic network of forces within us down to an autonomic level. which is often described as difficult to control like the wind. Through Vayu all psychological problems can be resolved. All healing occurs through the power of Vayu and its Pranic manifestation. Prana is Vayu as the guiding force of life and intelligence in the universe. Vayu creates all the wonderful synapses in the brain through which our human intelligence can function. change in location. In Yoga. allowing digestion to occur and our tissues to be built up and energized. Vayu relates not only to prana but also to the mind. the individual prana connects to the cosmic Vayu. the nature sound of the breath that is the presence of Vayu resonating within us. The soul is a portion of Vayu that has entered into the body with the help of fire or Agni. which allows our awareness to ascend and expand into Brahman. One must master Vayu in order to master any of the forces in the universe. which means that everything that is born must die by the same power of breath. creating the vibrations that sustain them. which is the basis of both health and disease. Prana reflects more the air aspect of Vayu. Vayu holds the pranas of all living beings in its energy network that links them all together in the web of life. Pranayama allows us to work with and develop our connection with the cosmic prana. The great prana mantras of Hamsa and So‘ham are the vibrations of prana. Vayu and Vata Dosha Vayu becomes Vata or the biological air humor in the embodied creature. This occurs when we unite the dualistic energies of prana and mind so that our awareness can enter into the unitary force of Vayu. the higher prana or cosmic Vayu takes us into the realm of immortality by removing our attachment to the body and giving us back our freedom as formless awareness. The body as a material entity adds a factor of doshas. When the prana enters into the Sushumna. Our emotional psychology is the atmosphere created by the Vayu within us and its storms. By connecting to the cosmic Vayu we can bring in the cosmic prana. while when agitated causes disease.In yogic thought. Shiva and Kali relate to Vayu as well. The purpose of pranayama is not just to bring in more air or give us power over the breathing process but to link us up to the unlimited energy of the cosmic Vayu. Hamsa and So‘ham are the sounds of Aham o r the Divine Self. in the body or in the mind. Vayu is the key to the mind and how it works.
This is because he is disturbed by the outer Vayu. It proceeds through purifying and calming body. Vayu is responsible for the movement and revolution of the stars. which is often connected to inorganic energies that can derange or short circuit the human nervous system. senses mind and prana. such as are described in Vastu Shastra. Vayu is responsible for directional influences. its electromagnetic forces that hold the solar system together. yet stands beyond the universe as well. for earthquakes. Vayu is responsible for plate tectonics. The different directional influences are special types of Vayus. Vayu at the level of the solar system is responsible for the movement and revolution of the planets. clouds or gases in motion. the rains and the seasons. Control of Vayu Even our modern technology rests upon certain outer powers of Vayu like electricity. hurricanes. The human ego cannot control Vayu but in fact is under the rule of many different forms of Vayu. The stars are gaseous forms of fire. the winds from different directions. all living beings quiver in fear. In the biosphere. combustion engines and jet propulsion. sustained and generated by the powerful cosmic Vayu. That is why exposure to the elements and changes of seasons mainly serves to increase Vata dosha. The mass media itself is another power of Vayu with its currents of communication through the atmosphere driven by radio waves. Everything we see in the Atmosphere is a form of Vayu. The modern person through computers and the media is addicted to an outer form of Vayu that distracts us from connecting to the higher Vayu within. The main atmospheric forms of Vayu include rainstorms. Yet though modern man has more control over the outer Vayu through technology. Vayu is the life-wind which carries pollen. This benefic Vayu keeps our bodies and mind clean and energized by its purifying flow. In the atmosphere. The Atmosphere is dominated by Vayu as air. prana and is the home of airy creatures like birds. for Earth currents and the gases held beneath the ground. even the wind that has no form. hospitals and treatment rooms. Vayu is the dominant force of the Atmosphere. The Sun itself has its solar wind or solar Vayu. that dominate our weather patterns.Cosmic Forms of Vayu In the Earth or at a mineral level. even human beings. which is an important consideration for clinics. dust. typhoons and tornadoes. Vayu governs the creation and equilibrium of the universe as a whole. The galaxies themselves are smoke clouds created by the Cosmic Vayu. he has even less control over his inner Vayu or mind and prana. At the level of the galaxy. Only Vayu can control Vayu. Only the cosmic Vayu can control our individual Vayu . power and efficiency. The weather is mainly a force of Vayu. Vayu is the force behind the weather. Controlling Vayu is one of the most difficult of all things but it is the basis of Yoga Sadhana. speech. However there is a trick. Meteorology is a study of Vayu. the clouds. This power over Vayu allows us to run various equipment and to accomplish actions with speed. When this Vayu beneath the ground moves. just as Agni is on Earth.
The most important house that correlates with intelligence is the 5th house—the house of Purva Punya or past life credit. the more connections there are among the planets and houses related to intelligence. If we hold to that center than all the powers of the universe must revolve around us. the general indicator of the mind.and the prana and mind that are ruled by it. Higher education is also indicated by Mercury. speech. Garga Hora . By rooting our awareness in the Atman we connect to the cosmic Vayu and have the power to master all things. getting good mantras and/or initiations and INTELLIGENCE. the higher the IQ should be. power and prana. in my opinion. Intelligence in Vedic Astrology By Michael Laughrin (Michael@jyotish. luck in investments or gambling. The Self is the link between all beings and all worlds. just as the axis of a wheel cannot be disturbed by the movement of its periphery. hidden in the cavern of the heart. This cosmic Vayu is rooted in the Atman. Nothing in the world will be able to disturb us. The first is Mercury. But the 5th house is. The Self is the Vayu behind Vayu.ws) There are two main planets that indicate intelligence in a Jyotish chart. Here are some combinations for intelligence mentioned in the classic texts: Brihat Jataka *The Moon in the 5th house. the inner Self. the Secret of Vayu. Of course. From the Self in heart radiate all energies and powers. mathematical and logical abilities and the intellect. Brihat Parasara Hora Sastra *The first house indicates the intellect. Resting in our own being we can hold all power without trying to do anything at all. the blessings of lord Jupiter also can indicate great intelligence. at least 2 to 3 times stronger than the 1st house as an indicator of native smarts. intelligence and the brain. which are but its outer expressions. As a matter of fact. the source of all energy. This past life credit can manifest as children. which stands for cleverness. and this will be the topic of a future article. the sign Sagittarius (ruled by Jupiter) is considered to be among the most intelligent signs of the Zodiac. These are but a few secrets of Vayu Rahasya. The other karaka (significator) for intelligence is the Moon. to some degree. The other house that indicates intelligence. is the 1st house—the house of the self. The Atman stands at the center of all the currents and forces of Vayu. As usual.
*If the 5th lord is a benefic and is conjunct a benefic or in the sign of a benefic.*Moon. he is also a writer. . Sanketa Nidhi *The fifth house is the house of intelligence. the native possesses a keen intellect. has abundant wealth earned by his vast intelligence. *If Jupiter is in exaltation. or the 9th house. the native possesses keen intelligence. furthermore. Jupiter and Venus in the 10th house—beautiful. *If the ascending degree is in the first half of Cancer. *Favorable Mercury dasha equals high intelligence. intelligence and ancestors. the native becomes a king. *If all the natural benefics are in benefic rashis in houses 2. *Moon in Pushya—possesses wealth and intelligence. the native will be rich by memory. noble and knowledgeable. Jataka Parijata *Birth in Ashwini nakshatra—the native has a great deal of intelligence. *In a favorable Moon dasha. energy and other great qualities. and the 5th lord is aspected by a benefic and the 5th house is occupied by a benefic. *If the lord of the navamsha occupied by the 5th lord is in a Kendra or trine and is aspected by the 5th lord. *Moon in the 9th house equals intelligence. he is beautiful. *If Mercury has full strength. and 11 while the natural malefics occupy dual signs. Sarvartha Chintamani *Intelligence is indicated by the 5th house. then the native becomes a lord of great beneficence equal in status to kings and admired for his conspicuous intelligence. he will be a king's minister or his treasurer. the native has eminence and intelligence. endowed with sons and friends. destroys all his enemies and is equal to Jupiter in intelligence. very brave. 5. his own sign. Mercury and the lord of the 5th house. 8. then the native becomes a man of intelligence and wise. Saravali *Jupiter equals intelligence. *When Jupiter aspects Mercury in Sagittarius or Pisces. the native achieves success in undertakings out of his intelligence. *Mercury in the 10th house indicates distinguished intelligence.
and 8 and all of the natural malefics (except Mars) are in dual signs. 3. The lord of the 5th is retrograde. 4. exalted in the 5th. aspects the 1st house. 5. The 5th lord is a benefic and is in the sign of a benefic. 7. The lord of the 1st is conjunct the naturally brainy planet Mercury. The lord of the 1st house is in the 5th house. . Mercury. 4. Venus and Jupiter) are in angles. 5. 2. Why is this the case from the Jyotish point of view? 1. 2. Chart J7 is that of an 11-year-old girl who skipped a grade and was placed in honors classes at the same time. 2. 5. The lord of the 5th (Jupiter) is in the 5th house. All of the natural benefics (the Moon. The prime indicator of intelligence. is conjunct Venus and is fully aspected by Jupiter. 1. The lord of the 1st (Venus) is conjunct the natural indicator of intelligence—Mercury. Mercury. Chart J6 shows a man who was a National Merit Scholar and who got three 800's on his College Boards. The 5th house of intelligence has two benefics in it. The house of intelligence (the 5th house) has one of the natural indicators of intelligence. we see a woman with an IQ above 130 who consistently won academic awards and was noted for being the most intelligent graduate of her master's degree program. 5. Jupiter. 8. the 9th house and the lucky 11th house. The Moon aspects the 5th house.In Chart J5. The main karaka of intelligence. The 1st lord aspects the 5th house. The lord of the 1st house aspects the 5th house. How come? 1. is in his own sign of Gemini in the 11th house. All the natural benefics are in houses 2. Mercury. is conjunct a natural benefic (Mercury) and is aspected by another benefic— Jupiter. 5 and 11. The lord of the 5th. 4. The lord of the 5th. 3. Venus. the Moon. 3. 6. adding strength to it. The natural benefics are all in houses 2. trines or the 11th house.
got almost a perfect score on her SAT's. Mercury is retrograde. The lord of the 1st and Mercury both aspect the 5th house of intelligence. 5. which is another karaka of intelligence. 5. 4. Jupiter. in the 11th house of goals and desires. 11 or 12. if we choose. Exalted Jupiter aspects the Moon. 10 or 11 and also if the natural malefics are in houses 3. 7. 8. Saturn. (c) copyright 2007 Michael Laughrin. Summing up. Secondarily. we can usually spot a smart person a mile off. is exalted in the 10th house of success. 5. and 11. is conjunct the natural intelligence indicator. 4. look at all the natural benefics and houses 2. please examine the Navamsha chart using the same rules. one of the main karakas of brains. The lord of the ascendant. 6. 10. 2. 3. . 6. 2. 8. Venus. aspects the 5th house. That gives it a great deal of strength. if we look at Mercury. the Moon. Mercury. Thirdly. 1. 9. we can. look at Jupiter. 7. and is an expert in classical singing and classical dance.Chart J8 is that of a 17-year-old female who is valedictorian of her class. I hope that this gives the reader some useful "rule of thumb" guides to quickly gauge intelligence in a Jyotish chart within 10 minutes or less. The Moon has directional strength in the 4th house. Also. and the 1st house. the 5th house and the lord of the 5th as primary indicators. The lord of the 5th house. It also helps if most of the natural benefics are in houses 1.
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