Shaktis of the Nakshatras

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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

Punarvasu is ruled by Aditi, the Great Mother Goddess. Its power is the ability to gain wealth or

substance (vasutva prapana shakti). Its basis above is the wind or air. Its basis below is wetness

or rain. These three bring about the revitalization of the plants.

Punarvasu Nakshatra brings about the return of energy and vitality, like the return of the

monsoon rains after the dry season. It causes our creative growths and inspirations to be

renewed. Aditi is the Earth Goddess who grants all abundance and gives birth to all the Gods.

Pushya

Pushya is ruled by Brihaspati, the God of Divine wisdom. Its power is the ability to create

spiritual energy (brahmavarchasa shakti). Its basis above is sacrificial worship. Its basis below is

the worshipper. These three result in the creation of spiritual energy.

Pushya Nakshatra increases our good karma and good efforts. The value of this Nakshatra for

religious and spiritual practices is emphasized. Brihaspati is the lord of speech, particularly

prayer, and of all forms of worship, including meditation, so these indications are all in harmony

with his functions.

Aslesha

Aslesha is ruled by the serpent God. It has the power to inflict with poison (visasleshana shakti).

Its basis above is the approach of the serpent. Its basis below is trembling and agitation. These

three together bring about destruction of the victim.

Aslesha Nakshatra paralyzes the enemy. This can be helpful if we have enemies but it can serve

to give a person an inimical temperament as well. It all depends upon how the energy of this

Nakshatra is used. Serpents also give wisdom, but a practical wisdom through which one can

overcome enemies and obstacles.

Magha

Magha is ruled by the Ancestors. It gives the power of to leave the body (tyage kshepani shakti).

Its basis above is mourning. Its basis below is leaving the body. These three together bring about

death.

Magha Nakshatra causes a change of state or condition, a kind of death. Usually it shows that we

are coming to the end of a cycle. Its condition is prior to that of Bharani which indicates the

movement of the soul away from the body. Of course there are higher meanings of this

Nakshatra relative to Ancestors including ancestral pride and power.

Purva Phalguni

Purva Phalguni in the Vedic order is ruled by Aryaman, the God of contracts and unions. It gives

the power of procreation (prajanana shakti). Its basis above is the wife or female partner. Its basis

below is the male or masculine partner. These three together bring about the creation of the fetus.

Purva Phalguni brings about union and procreation on all levels. Yet this follows some official

agreement or marriage and is part of the creation of a new family or social order. Aryaman

governs such productive alliances and also arranges the marriage festival.

Uttara Phalguni

Uttara Phalguni in the Vedic order is ruled by Bhaga, the God of happiness. Its power the giving

of accumulation or prosperity (chayani shakti) through marriage or union. Its basis above is the

wealth gained from ones own family. Its basis below is the wealth gained from ones partner and

her family. These three together bring about the accumulation of wealth.

Uttara Phalguni brings the prosperity that results through union. It indicates both the need for

union and for organizing the resources gained through it. Bhaga is also a God of wealth who

brings about the right apportionment of resources. While the previous Nakshatra shows marriage

this shows the setting up of the household for the newly married couple.

Hasta

Hasta is ruled by Savitar, the creative form of the Sun God. Its power is the ability to gain what

we are seeking and place it in our own hands (hasta sthapaniya agama shakti). Its basis above is

the seeking of gain. Its basis below is the process of gaining. These three together place what one

wishes to gain in ones own hand.

Hasta gives the ability to achieve our goals in a complete and immediate manner. Such goals are

usually creative in nature. Savitar is the creative will that builds up the universe with all of its

beauty. His productions are most wonderful.

Chitra

Chitra is ruled by Twashtar, the Cosmic craftsman. Its power is ability to accumulate merit in life

(punya cayani shakti). Its basis above is the law. Its basis below is the truth. Through these three

the worker is able to gain honor in his work.

Chitra allows us to gain the fruit of our good karma that comes through righteousness. It has a

highly spiritual energy and effect. Twashtar creates enduring forms, like a blacksmith, and also

produces variety and abundance.

Swati

Swati is ruled by Vayu, the God of the Wind. It gives the power to scatter like the wind

(pradhvamsa shakti). Its basis above is moving in various directions. Its basis below is change of

form. The result of these three is transformation.

Swati Nakshatra causes things to move and scatter. This can be destructive unless we learn how

to use it to remove negativity. All these indications are basically those of the Wind, which has

both healing and destructive powers.

Vishakha

Vishakha is ruled by Indra and Agni, who represent the powers of heat and lightning in the

Atmosphere. It gives the power to achieve many and various fruits in life (vyapana shakti). Its

basis above is plowing or cultivation. Its basis below is the harvest. These three gives us the fruit

of the harvest.

Vishakha provides the effort to achieve our goals abundantly through time, like a farmer plowing

his field. It does not give immediate results but perhaps greater long term gains. Indra and Agni

here are agriculture Gods showing the ripening effect of heat, rain and seasonal changes.

Anuradha

Anuradha is ruled by Mitra, the Divine Friend. It gives the power of worship (radhana shakti). Its

basis above is ascension. Its basis below is descension. From these three honor and abundance is

gained.

Anuradha Nakshatra gives balance in relationship, both honoring others and seeking ourselves to

be honorable, through which we acquire fame and recognition. Mitra indicates compassion,

devotion and right relationship.

Jyeshta

Jyeshta is ruled by Indra, the ruler of the Gods. It has the power to rise or conquer, and gain

courage in battle (arohana shakti). Its basis above is attack and its basis below is defense. The

result of these three is that one becomes a hero.

Jyeshta allows us to reach the summit of our personal powers but it requires great courage and

effort. It shows karmic battles that require our complete energization in order to overcome. Indra

is the king of the Gods who must eventually alone and single handed defeat the dragon, the most

fearful of serpents. Though his position looks hopeless, he wins by courage and cunning, not by

strength of arms.

Mula

Mula is ruled by Nirriti, the Goddess of destruction. It has the power to ruin or destroy. Its basis

above is breaking things apart (barhana shakti). Its basis below is crushing things. Through these

three one gains the power to destroy destruction.

In bringing afflictions Mula Nakshatra allows us to destroy their root, as long as they don‘t

overcome us. It shows the necessary destruction to proceed a new creation. Nirriti is Alakshmi or

the denial of Lakshmi (abundance and prosperity). She is Kali or the negative effect of time that

we must protect ourselves from or use to our advantage.

Purvashadha

Purvashadha is ruled by the Waters (Apas). Its power is that of invigoration (varchograhana

shakti). Its basis above is strength. Its basis below is connection. Through these three one gains

lustre.

Purvashadha brings about purification and regeneration, like the energy gained through taking a

bath in water. It provides us additional energy for our efforts. These effects flow from the

Waters, which in this instance are heavenly in nature and can provide inner purification.

Uttarashadha

Uttarashadha is ruled by the Universal Gods (Vishwe Deva). Its power is grant an

unchallengeable victory (apradhrisya shakti). Its basis above is the strength to win. Its basis

below is the goal that one can win. From these three one becomes the unchallenged winner.

Uttarashadha brings us to the summit of our power, support and recognition, 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. Our victory depends upon a righteous cause that is

beneficial to all, which we are helping in. Here we fight more as the leader of an army.

Shravana

Shravana is ruled by Vishnu, the pervador. Its power is that of connection (samhanana shakti). Its

basis above is seeking. Its basis below are the paths. The result of these three is the connection of

all things together.

Shravana enables us to link people together by connecting them to their appropriate paths in life.

This requires receptivity and listening, and results in understanding and aspiration. Vishnu with

his three strides links together the three worlds of Earth, Atmosphere and Heaven, connecting all

creatures with the Gods.

Dhanishta

Dhanishta is ruled by the Vasus, the Gods of abundance. Its power is to give abundance and

fame (khyapayitri shakti). Its basis above is birth. Its basis below is prosperity. These three give

the power to bring people together.

Dhanishta allows us to bring the resources of people together. In this way it builds upon the

connections of Shravana and makes them more practical. The Vasus are the deities of the Earth

that give abundance on the earthly plane. They are manifestations of Agni or the sacred fire and

show the gifts that it can dispense.

Shatabhishak

Shatabhishak is ruled by Varuna, the God of the cosmic waters. It has the power of healing

(bheshaja shakti). Its basis above is extension or pervasion over all. Its basis below is the support

of all. These three make the world free of calamity.

Shatabhishak counters difficult karmas through Divine grace and repentance. These include not

only diseases but difficulties of all kind, including sin. While Ashwini gives more immediate

cures, Shatabhishak brings about a healing crisis leading to revitalization. Varuna is a God of sin,

debts, injury and disease, who cannot only bring these calamities upon us but can remove them

from us, if we propitiate him sincerely.

Purva Bhadra

Purva Bhadra is ruled by Aja Ekapad, the one-footed serpent. It gives the fire to raise a spiritual

person up in life (yajamana udyamana shakti). What is good for all people is its basis above.

What is good for the Gods is its basis below. These three cause the entire world to be supported.

Purva Bhadra grants a universal view through internal purification. This raises up our spiritual

aspiration in life and takes us out of the domain of selfish behavior. Aja Ekapad is the cosmic or

celestial form of Agni or the sacred fire. It raises up our spiritual aspiration in life.

Uttara Bhadra

Uttara Bhadra is ruled by Ahir Budhnya, the serpent of the depths of the Atmosphere. Its power

is the bringing of the rain (varshodyamana shakti). Its basis above is the raining clouds. Its basis

below growing of the plants. From these three factors the three worlds gain their stability.

Uttara Bhadra grants growth and prosperity in a broad way, benefiting the entire world. This

makes it very auspicious. Ahir Budhnya is the benefic serpent who brings the rain, connecting us

with the creative powers at the foundations of the world.

Revati

Revati is governed by Pushan, the nourishing form of the Sun God. It has the power of

nourishment symbolized by milk (kshiradyapani shakti). Its basis above is the cows. Its basis

below are the calves. These three bring about the nourishment of the entire world.

Revati creates abundance through providing proper nourishment. It helps all people in their

efforts. Pushan is the lord of cattle and the lord of the paths. He leads, protects and gathers the

herd in their movement, particularly to new pastures. In this way he also protects the soul in its

journey to the next world.

Nakshatras and Upanakshatras

Posted by admin

June 13th, 2012

Summary – Nakshatras and Upanakshatras by David Frawley

The Vedas show a division of the zodiac into 27 Nakshatras or lunar mansions. That they might

have more subtle divisions of the zodiac than 27 should not surprise us. A twentysevenfold

division would demand finer divisions for accurate calculations. In this regard Satapatha

Brahmana describes Upanakshatras or secondary Nakshatras with each Nakshatra divided into

27 parts equalling a total of approximately 720.

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). However the Vedas, all the way back to the oldest Rg Veda, contain references to a

sun wheel or wheel of heaven divided into 360, 720 and 12, as well as other numbers. Vedic

literature describes these divisions as located in ―heaven‖ or the sky. Satapatha Brahmana clearly

notes them as ―rays‖ and ―directions,‖ giving them a spatial orientation and equates them with

the Upanakshatras furthering making them into divisions of a zodiac.

In other words, Satapatha Brahmana presents a zodiac of 720 Upanakshatras equated with the

720 rays and directions that surround the sun. This shows a zodiac divided into 720 parts or 360

X 2. Such a zodiac existed in India at the time of Satapatha Brahmana. While modern

scholarship has generally dated this text around 800 BCE, recent new discoveries in India, like

that of the Sarasvati river,**1 may push this time back much further. The same text speaks of the

vernal equinox in the Krttikas or Pleiades (which occurred around 2000 BCE). Hence it can be

suggested that a zodiac of 360 or 720 portions was known in India by this period.

1. Background

In order to establish the background for the concept of Upanakshatras, let us first examine the

complexity of Vedic thought in regard to science, astronomy and calendars. The Vedic zodiac is

part of a larger system of mathematical thought, and not merely an interpolation, borrowing or an

extraneous factor. It is integral to this entire system, particularly for constructing fire altars,

which was probably the most important and complex aspect of Vedic thought. Vedic knowledge

of the zodiac must be viewed in the context of other carful observations made in that area.

Large Numbers

The Rg Veda (IV.58.3) speaks of the cosmic bull with ―four horns, three feet, two heads and

seven hands.‖ This has been identified by some as the kalpa number 4,320,000,000, the great age

in Vedic astronomy. The Atharva Veda (VIII.2.21) also mentions yugas of 10,000 years in

length, ―ten thousand, two yugas, three yugas, four yugas,‖ or a total period of 100,000 years.

Meanwhile the Yajur Veda (Sukla Yajur Veda XVII.2) relates the universe to the number

1,000,000,000,000, giving names for numbers from one to ten all the way up to this number

which is ten to the twelfth power.

According to Satapatha Brahmana X.4.2.25 all the three Vedas amount to ―ten thousand eight

hundred eighties (of syllables)‖ or 864,000, the number of muhurtas (48 minute periods or 1/30

of a day) in eighty years. Such numbers show a use of mathematics on a grand scale to

understand the universe in which we live, not only in terms of time but in terms of space. This

concern for large numbers is well known in later Indian mathematics and astronomy of the

classical period.

Small Numbers

Satapatha Brahmana XII.3.2.5 shows a knowledge of very subtle time divisions as well:

―And there are ten thousand and eight hundred ‗muhurta‘ in the year; and fifteen times as many

‗kshipras‘ as there are ‗muhurta‘; and fifteen times as many ‗etarhi‘ as there are ‗kshipra‘; and

fifteen times as many ‗idani‘ as there are ‗etarhi‘; and fifteen times as many breathings as there

are ‗idani‘; and as many spirations as there are breathings as there are ‗idani‘; and as many

spirations as there are breathings; and as many twinklings of the eye as there are spirations, and

as many hair-pits as there are twinklings of the eye, and as many sweat-pores as there are hair-

pits; and as many sweat-pores as there are so many drops it rains.‖

Similar data occurs in Taittiriya Brahmana as well and is also characteristic of later yogic

thought.

Vedic View of Time

Taittiriya Brahmana (III.10.1) gives separate names for the days and nights of the bright half of

the moon and their muhurtas, the days and nights of the dark half of the moon and their

muhurtas, the twelve bright and twelve dark halves of the month in the year, the thirteen months

of the year (including the intercalary month), and a fifteen fold division of muhurtas (muhurtas

of muhurtas). These are all connected with various Vedic rituals and with the construction of the

Vedic fire altar. This suggests a very strong awareness of time and its calculation.

Vedic time and the Vedic ritual were equated. The rituals were various ways of following the

cosmos and its rhythms through time and space. Such a culture needed to have the basis for

determining stellar positions.

Nakshatras

The Nakshatras are a twenty-seven or twenty-eight division of the zodiac based upon the Moon,

which takes 27-28 days to go around the zodiac (to be more accurate 27.3 days). The Nakshatras

are listed in their entirety in late Vedic texts like the Atharva Veda (XIX.7) and Yajur Veda

(Taittiriya Samhita IV.4.10). They are presented in great detail in the Taittiriya Brahmana (III.1),

which gives special verses to the deities governing each Nakshatra. They are also a topic of

Satapatha Brahmana (II.1.2) and the Atharva Veda Parisisthani. They are an integral part of all

Vedic symbolism and the basis for the timing of all Vedic rituals down to the present day.

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, which is extensively examined in the recent work of Subhash Kak.**2

The Rg Veda consists of ten books (mandalas). These contain different numbers of hymns

(suktas), which if added together in various ways yields much interesting astronomical

information.

1—-191 2—-43 3—62 4—-58 5—-87

6—–75 7—104 8—92 9—-114 10—191

For example, if we add the hymn counts of books four to seven, the central four of the ten books

of the text we arrive at 324, the Nakshatra year of 12 X 27 days. The book counts are Book 4-58

hymns, Book 5-87 hymns, Book 6-75 hymns, book 7-104 hymns. This means that the total of

books 4 and 7 equals 162 as does that of books 5 and 6, which together equal 324. 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 29.5 days), thus further affirming the astronomical

nature of the code.

Moreover the total number of hymns in the Rg Veda is 1017, which is 324 times Pi. 324 is also

108 X 3. 108 is the number of quarters in each Nakshatra (27 X 3). 1017 is also 339 X 3. 339 is

the total number of bricks in the upper two layers of the Vedic fire altar (78 + 261 (Satapatha

Brahmana).

2. Upanakshatras and the Vedic Zodiac

Upanakshatras

The Vedic fire altar is an image of time, the year, the human being (purusa) and the universe.

Perhaps the most extensive examination of the fire altar occurs in Satapatha Brahmana,

particularly chapter X, which deals with the secret meaning of the altar. In X.5.4 the altar is

equated with 1. the earth, 2. the atmosphere, 3. heaven, 4., the sun, 5. the Nakshatras, 7. the

meters, 10. the year, 12. the body or self (Atman), and 14. with the entire universe (all beings, all

gods). The fire altar is not only an image of time but of space and of consciousness. In equating

the fire-altar with the Nakshatra, the idea of the Upanakshatras arises.

But, indeed,- that Fire-altar also is the Nakshatras; for there are twenty-seven of these

Nakshatras, and twenty seven secondary stars accompany each Nakshatra,-this makes seven

hundred and twenty, and thirty-six in addition thereto. Now what seven hundred and twenty

bricks there are of these, they are the three hundred and sixty enclosing-stones and three hundred

and sixty Yajushmati bricks‘ and what thirty-six there are in addition, they are the thirteenth

(intercalary) month.‖

Satapatha Brahmana X.5.4.5

A question of calculation arises. 27 X 27 equals 729, not merely 720, is this not merely poor

mathematics, an incapacity even to accomplish simple multiplication? This is a

misunderstanding. The Vedas are seeking to establish equivalence between various types

phenomena. For this purpose they use various approximations. The equation with 720 is such an

approximation to correlate the Nakshatras with the days and nights of the year. In fact 720 itself

is not the number of the days and nights of the year, which the Vedic people also knew, but used

because of its mathematical value for dividing up the sky.

There are many instances of approximations used in Vedic literature. Such approximations occur

with sound in the same Brahmana. For example (S.B.X.6.8-9), uktha, is repeatedly equated with

ut-stha.

―Agni is uk, his offerings are tham. By the offerings Agni rises up (uttistati).

Aditya (the Sun) is uk. His moon is tham. By the moon the sun rises up (uttistati).‖

Clearly the Vedic priests knew that ―uk‖ and ―ut‖ were different sounds. Their equation was an

approximation. Similarly with these numbers, a correlation was established of a general nature,

which is not to deny that the Vedic people had more specific knowledge. The purpose of these

Vedic equations was not to promote mathematical accuracy but to link the universe into a

common understanding.

Yet the question does arise were these Upanakshatras actually 729 and merely equated with 720?

Or were they 720 , which would require some Nakshatras sharing an Upanakshatra? For this

three Nakshatras would have to share one Upanakshatra. 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. The existence of the

Upanakshatras clearly indicates a concern for smaller divisions of the zodiac, down to at least

720, half a degree.

The Sun and the Zodiac of 360 degrees

There are references as early as Rg Veda, the oldest Vedic text to a wheel of heaven of 360

spokes divided into 12:

With twelve fellies, the wheel is one, with three axles, who can comprehend it? On it are three

hundred and sixty spokes that moving are not disturbed.

dvadasa pradayascakram ekam trini nabhyani ka u tacchiketa

tasmintsakam trisata na sankavo arpitah sastirna calacalasah

R.V. I.164.48

With twelve spokes, it is not exhausted, the wheel of the law revolves around heaven. Oh Agni

(fire or the sun) there your twin sons stand who are 720.

dvadasaram nahi tajjaraya varvarti cakram pari dyam rtasya

a putro agne mithunaso atra sapta satani vimsatisca tasthuh

R.V. I.164.11

The same hymn also refers to this wheel as 720 spokes (each a twin or a couple) divided into

twelve parts (Rg Veda I.164.11). This same idea occurs in a number of places in Vedic literature.

The God Vishnu, a Sun God, is said to have four times ninety names (Rg Veda I.155.6), perhaps

reflecting the equinoxes and solstices. More specifically in the Satapatha Brahmana the fire altar

is said to be the sky (X.5.4.3). The fire altar is also the Sun (X.5.4.4).

―But, indeed, that Fire-altar also is the sun:-the regions are its enclosing stones, and there are

three hundred and sixty of these, because three hundred and sixty regions encircle the sun on all

sides;-the rays are its Yajushmati bricks, for there are three hundred and sixty of these, and three

hundred and sixty rays of the sun.‖

The sun is surrounded by three hundred and sixty directions and gives forth three hundred and

sixty rays that relate to these directions. This suggests a zodiac or belt through which the Sun

travels. The idea is developed further in the same section.

―But, indeed, that built Agni (the fire-altar) is all beings, all the gods; for all the gods, all beings

are the waters, and that built fire-altar is the same as those waters;-the navigable streams (round

the sun) are its enclosing stones, and there are three hundred and sixty of these, because three

hundred and sixty navigable streams encircle the sun on all sides; and the navigable streams,

indeed, are also the Yajushmati bricks, and there are three hundred and sixty of these, because

three hundred and sixty navigable streams flow towards the sun.‖

The Sun is figured as riding in a boat as early as the Rg Veda (for example RV V.45.10-11) but

also other ancient literature, like the Egyptian. Three hundred and sixty streams circle and sun

and three hundred and sixty more flow toward the sun. The sun in its travels crosses over these,

which are like lines of longitude.

While these 720 rays and directions or streams are equated with the days and nights of the year,

they clearly have a spatial existence as well. This is verified further by their equation with the

Nakshatras and Upanakshatras.

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 zodiac has

antecedents in Vedic literature going all the way back to the Rg Veda itself and may have existed

there as well. This suggests the existence of a long and independent tradition of astronomy in

India.

Now this wheel of heaven of 360 parts, as already noted, is also divided by twelve. As this wheel

has a spatial as well as temporal reality, this suggests a zodiac divided into twelve divisions. 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. However there appears to be no place in

Vedic literature where these twelve divisions are given names like the twelve signs of the zodiac.

Nor are we certain at which point in the zodiac they began, but further research may help answer

these questions.

3. Later Vedic Astrology

Vedic Astrology of the classical period, after Varaha Mihira, stresses a fourfold division of

Nakshatras or Nakshatra padas of which there are 108 or 27 X 4. One hundred and eight is a

sacred number in Vedic thought going back to the Vedas.

Upanakshatras resemble Vedic divisional charts, which may similarly date to an early period.

Vedic astrology divides the 12 signs into smaller divisions. For example, it has a twelvefold

division of each sign, a sign of the sign, much like the Upanakshatras that are Nakshatras of

Nakshatras. It has divisions of signs by 2, 3, 4, 7, 9, 10, 12, 16, 20, 24, 27, 30, 40, 45 and 60

(hora, drrekana, caturtamsa, saptamsa, navamsa, dasamsa, dvadasamsa, sodasamsa, vimsamsa,

caturvimsamsa, saptavimsamsa, trimsamsa, khavedamsa, aksavedamsa, sastiamsa,). Such

divisional groupings are characteristic of Vedic astrology and are little used in Greek astrology.

The Upanakshatras are the same the subtlest or sixty fold division (Sastiamsa), with 12 X 60 =

720 just like the Upanakshatras. 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.33-41). The existence of these divisional factors in

later Vedic astronomy may reflect the trend of thought already in evidence in Satapatha

Brahmana.

Astronomical Dating of Vedic Texts

Vedic Nakshatra lists (Atharva Veda, Taittiriya Samhita, Taittiriya Brahmana, Satapatha

Brahmana) make Krttika (Pleiades) the first of the Nakshatras. Satapatha Brahmana specifically

relate it to the eastern direction. This yields clear astronomical data. Let us examine this position

in a hymn of Atharva Veda, which mentions all the Nakshatras.

Easy to invoke, oh Agni, may the Krttikas and Rohini be, auspicious Mrigasira and peaceful

Ardra. Graceful be Punarvasu, beautiful Pusya, bright Aslesa, with the solstice at Magha for me.

Virtuous be Purva Phalguni and Uttara, Hasta and Citra peaceful and may Svati give me joy.

Bounteous Visakha, easy to invoke, Anuradha, the best Nakshatra Jyesta, I invoke, and Mula.

May Purva Asadha provide me nourishment and Divine Uttara Asadha give me strength. May

Abhijit provide virtue, as Sravana and Sravista grant beauty. May Satabhisak give me greatness

for expansion, and the two Prostapadas give protection. May Revati and Asvayujaur give me

fortune and Bharani grant me wealth (AV XIX.7.2-4).

The term ‗ayana‘ specifically means solstice in later astronomical literature, so we cannot ignore

such a meaning in its occurrence here. We find it in the northern and southern courses of the Sun

as uttara-ayana and daksina-ayana. Moreover, we see Agni, the God of the east and the vernal

equinox, leading the list of the Nakshatras, as Ashvini did in later times.

Taittiriya Brahmana states:

One should consecrate the (sacred) fire in the Krttikas;…the Krttikas are the mouth of the

Nakshatras (T.B. i.1.2.1).

Here the Krttikas lead the list of the Nakshatras, not as a theoretical statement but as a practical

timing for establishing the sacred fire. 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, whereas the Nakshatras of Yama begin with Anuradhas and end with the

Apabharanis (TB i.5.2.7).

The Gods are identified with the constellations. They are divided into two halves, those that

relate to the Gods or the powers of life, and those that relate to Yama, the God of death (Yama,

we should note, is the ruler of Apabharani or Bharani and Agni of Krttika). 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).

Satapatha Brahmana similarly states,

The Krttikas do not swerve from the eastern direction, all the other constellations do (S.B.

II.1,2,3).

This shows a time when the Krttikas marked the vernal equinox, confirming this order. It

provides us a number of references to a time in which the vernal equinox was in the Krttikas,

along with the appropriate other Nakshatras.

Krttika marks early Taurus and Magha early Leo. The vernal equinox and summer solstice were

in this area c. 2500-2000 BCE. Such data reflects the late Harappan era. This is the same as the

late Sarasvati era, shortly before this river, which is prominent in the Vedas, ceased as a

perennial stream, which occurred around 1900 BCE. Knowledge of the Upanakshatras would

thus also be of the Harappan era, which is certainly a sophisticated enough urban culture, to

produce such knowledge.

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. This information on the Vedic zodiac and Upanakshatras shows a sophistication of

astronomical observation that would have clearly noted planetary positions.

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, the very fact that they had the idea gives them

much more sophistication than generally granted them. If they had the idea, they would likely

have tried to use it, particularly since they had many related ideas of different divisions of time

and space, especially because Vedic texts speak of observing Nakshatras.

Such information as in this paper suggests that the Vedic level of calculation relative to time,

space and the stars, was much higher than generally acknowledged and may have had a greater

influence on other cultures than yet properly considered, perhaps extending to Babylonian,

Egyptian and Greek thought in which modern scholars, not knowing the Vedic information,

generally see the origins of a zodiac of 360 degrees.

Usage of the Upanakshatras Today

In Vedic astrology today, there are some computer programs like Sri Jyoti that do calculate the

Upanakshatras. This allows us greater specificity in dealing with the Nakshatras and their

meaning. 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), which have their subset of planetary rulers. These in turn

relate to Navamshas and their respective signs.

The Upanakshatras provide us a deeper level of examination, with each Upanakshatra covering

an area of slightly less than 30 minutes or half a degree. Examining the Upanakshatras and their

effects on the life and personality is an important new area of chart examination. One looks at the

relationship of Nakshatra and Upanakshatra in terms of nature and rulership and their

interrelationship. This can be done not only relative to the Moon but also relative to all the

planets. We would urge serious practitioners to examine this issue further.

Translations from Satapatha Brahmana are from the Sacred Books of the East Vol. 12, 26, 41,

43, 44. Delhi: Motilal Banarsidass, 1988. All oher Sanskrit translations are by the author.

Footnotes

1. Frawley, David, Gods, Sages and Kings. Delhi: Motilal Banarsidass, 1993. Note particularly

pp. 67-77.

2. Kak, Subhash. The Astronomical Code of the Rgveda. New Delhi: Aditya Prakashan, 1994.

Note particularly pp. 97-109.

Kak, S. ‗The Astronomy of the Age of Geometric Altars,‘ Quarterly Journal of the Royal

Astronomical Society, 36, 385-395,1995.

3. Frawley, David, ‗Planets in the Vedic Literature‘, Indian Journal of History of Science,

29.4.495-506.

Fruits of Worshipping Each Nakshatra

Posted by admin

June 13th, 2012

This is one of several articles by David Frawley on the Vedas, Vedic Astrology and the

Nakshatras.

Each Nakshatra reflects certain wishes or desires that those who born under them are inclined to

have. In the Vedas each Nakshatra deity reflects these wishes, that those who worship this deity

and its Nakshatra will gain. This material comes from the Taittiriya Brahmana III.1.4. It affords

additional insight on the Nakshatras and their meaning. I have condensed the material to make it

as relevant as possible.

1. The Ashwins desired, ―May we be possessed of good hearing and not be deaf. ―One who

makes the appropriate offering to the Ashwins and to Ashwini becomes possessed of

good hearing and will not become deaf.

Ashwini Nakshatra grants the power of hearing on both outer and inner levels. That is

why this Nakshatra relates to secret knowledge and to miraculous powers.

2. Yama desired, ―May I win the lordship of the ancestors.‖ One who makes the appropriate

offering to Yama and to Bharani wins the lordship of the ancestors and wins the lordship

of his peers.

Those born under Bharani want to be respected by their elders and by their peers.

3. Agni desired, ―May I be the eater of food for the Gods.‖ One who offers to Agni and

Krittika the appropriate offering becomes an eater of food for mortals.

Agni as fire both cooks and digests food. Krittika provides nourishment and the power to

digest it as well. Those born under it like to provide for others in this way.

4. Prajapati created creatures but thus created they went way. Of them he thought about

Rohini. He desired, ―May she approach me. May we unite together.‖ One who makes the

appropriate offering to Prajapati, to Rohini, his beloved approaches him and he unites

with her.

Rohini is a Nakshatra of love, passion and sexuality that is generally fertile and creative,

but not inclined to tolerate limits. Because of this it is very productive for almost

everything but can draw jealously upon it.

5. Soma desired. ―May I win the lordship of the plants.‖ One who makes the appropriate

offering to Soma, to Mrigashira, wins the lordship of the plants, wins the lordship of his

peers.

Those born under Mrigashirsha want to provide the Soma, delight or enjoyment to their

peers. They can be exhilarating and entertaining leaders, shining on others like the Moon.

For this reason they usually do best with a retinue of friends.

6. Rudra desired, ―May I become the lord of the animals.‖ One who makes the appropriate

offering to Rudra, to Ardra, becomes the lord of the animals.

Rudra is the lord of the wild animals and all things wild, strange or disturbing. These

come through Ardra, which therefore needs to seek control over them.

7. The Earth in the beginning had no growths. She desired, ―May I produce herbs and

trees.‖ One who makes the appropriate offering to Aditi, to Punarvasu, produces progeny

and cattle.

Punarvasu is a creative Nakshatra ruled by the Earth as the World Mother Aditi. It gives

the ability to create in form and structure. Those born under it like to produce things in a

maternal way.

8. Brihaspati desired, ―May I possess the splendor of spiritual knowledge.‖ One who makes

the appropriate offering to Brihaspati, to Pushya, gains the splendor of spiritual

knowledge.

Pushya connects us with spiritual knowledge, but also religion, ritual and morality in

general. Through it the good overcomes the evil.

9. The Gods and the Demons were at war. The Gods made an offering to Aslesha. This

drove away the Demons. One who makes the appropriate offering to the Serpent God, to

Aslesha, drives away his hateful opponents.

In Aslesha one can defeat one‘s enemies. Through it one gains the poison of the serpent

to use on others. Those born under Aslesha make powerful warriors with powerful

weapons.

10. The Fathers desired, ―May we flourish in the world of the ancestors.‖ One who makes the

appropriate offering to the Fathers, to Magha, flourishes in the world of the ancestors.

Magha gives fame that lasts through the generations. Those born under it seek a high

reputation for themselves, a kind of kingly or paternal status.

11. Bhaga desired, ―May I partake of the best portion of the Gods.‖ One who makes the

appropriate offering to Bhaga, to the Phalgunis, gains the best portion among his peers.

Those born under Purva Phalguni seek the best portion for themselves. They become

connoisseurs in life, seeking what is subtle and refined.

12. Aryaman desired, ―May I become the lord of the animals.‖ One who makes the

appropriate offering to Aryaman, to the Phalgunis, he becomes the lord of the animals.

Those born under Uttara Phalguni seek colleagues and followers in order to help them in

their causes, which are generally noble in nature (at least to them).

13. Savitar desired, ―May the Gods place their faith in me.‖ One who makes the appropriate

offering to Savitar, to Hasta, men place faith in him. He becomes the Sun among his

peers.

People born under Hasta want to be believed in and want others to have faith in them.

They regard themselves as capable of great achievements and can serve to rally and

inspire people around them.

14. Twashtar desired, ―May I gain a wonderful progeny.‖ One who makes the appropriate

offering to Twashtar, to Chitra, gains a wonderful progeny.

Twashtar is a form of the Creator, usually called Prajapati. Chitra therefore has great

creative powers, giving splendor, multiplicity and abundance.

15. The Wind desired, ―May I win the freedom to move as I wish in all the worlds.‖ One who

makes the appropriate offering to the Wind, to Swati, gains the freedom to move as he

wishes in all the worlds.

The Wind, Vayu, has free movement in all the worlds. Those born in Vayu‘s Nakshatra

of Swati have a similar desire. They don‘t like to be held or tied down. They like to travel

where they want and when they want.

16. Indra and Agni desired, ―May I gain the greatest splendor among the Gods.‖ He makes

the appropriate offering to Indra and Agni, to Vishakha, gains the greatest splendor

among his peers.

Vishakha is a competitive Nakshatra and has a fiery and lightning like energy and effects.

Its natives seek power and recognition.

17. Mitra desired, ―May I be regarded as a friend in all the worlds.‖ One who makes the

appropriate offering to Mitra, to Anuradha, becomes regarded as a friend in all these

worlds.

Those born under Anuradha want to be friends with everyone. They are emotionally

sensitive to others and place the welfare of others over their own.

18. Indra desired, ―May I gain supremacy among the gods.‖ One who makes the appropriate

offering to Indra, to Jyeshta, gains supremacy among his peers.

Those born under Jyeshta seek to be the best and the highest but on their own, by their

own effort, as individuals, not by relying on others. They often do their best when left

alone.

19. Prajapati desired, ―May I find the root of progeny.‖ One who makes the appropriate

offering to Prajapati, to Mula, gains the root of progeny.

Here Mula is ruled by Prajapati, the Creator, who also rules Rohini. This gives Mula a

more creative energy. Mula means root. It gives the root of progeny or strong creative

powers, somewhat like Rohini. In the negative sense in the Vedas, Mula ruled by Nirriti

takes away the root of one‘s progeny or causes the loss of one‘s first child.

20. The Water Goddesses desired, ―May we at our wish gain the sea.‖ One who makes the

appropriate offering to the Water Goddesses, to Ashadha, gains at wish the sea.

Under Purvashadha one seeks connections like water desiring to reach the ocean. It is a

creative, nurturing and healing Nakshatra.

21. The Universal Gods desired, ―May we win a victory that can never be lost.‖ One who

makes the appropriate offering to the Universal Gods, to Ashadha, gains a victory that

can never be lost.

Uttarashadha is a competitive Nakshatra that causes us to seek great achievements, but in

alliance with others, in great partnerships, organizations and associations. One succeeds

by virtue of one‘s broad connections.

22. Vishnu desired, ―May I hear people say good words about me. May I not gain any bad

regard.‖ One who makes the appropriate offering to Vishnu, to Shravana, hears good

words about himself and does not come to any bad regard.

Those born under Shravana are concerned about what people say about them and about

their public reputation. They will strive to keep themselves in good repute. They are

sensitive about the opinions of others.

23. The Vasus desired, ―May we revolve around the summit of the Gods.‖ One who makes

the appropriate offering to the Vasus, to Dhanishta, gains the summit among his peers.

The Vasus rule over material and worldly splendors, which their Nakshatra grants. They

gain through high association.

24. Varuna desired, ―May I be firm and not unsteady.‖ One who makes the appropriate

offering to Varuna, to Shatabhishak, becomes firm and not unsteady.

This firmness also implies freedom from disease and debility. Shatabhishak is a

Nakshatra of healing and energization.

25. Aja Ekapat desire, ―‖May I gain radiance and the splendor of spiritual knowledge.‖ One

who makes the appropriate offering to Aja Ekapat, to Purva Bhadra, gains radiance and

the splendor of spiritual knowledge.

Purva Bhadra has a great spiritual potential like Brihaspati ruled Pushya. It can give even

more insight, perception and spiritual fire – that of the soul. It awakens us to our higher

spiritual potential and power in life.

26. Ahir Budhnya desired, ―May I find a foundation.‖ One who makes the appropriate

offering to Ahir Budhnya, to Uttara Bhadra, gains a foundation.

Uttara Bhadra grants a firm foundation in life, connecting us with the wellsprings of

vitality, the serpent who dwells in the middle of the sea.

27. Pusha desired, ―May I become the lord of the animals.‖ One who makes the appropriate

offering to Pusha, to Revati, becomes lord of the animals.

Revati gives lordship over domestic cattle, richness of harvest and fertile fields. Those

born under this Nakshatra like the good things of life but as are in harmony with nature.

Vayu Rahasya: The Secret of Vayu

Posted by admin

June 13th, 2012

The following article by David Frawley (aka Pandit Vamadeva Shastry) was first published by

Tattvaloka.

The magazine of Sringeri Shankaracharya Math, the oldest and most respected of the Shankara

monastic centers in India, representing the great tradition of Advaita Vedanta. Frawley has

written many articles for the magazine over the years and been closely connected to the Math.

Vayu, the Cosmic Power

Vayu is one of the key concepts of Vedic thought that has great importance in Yoga, Ayurveda

and Vedanta. It has many profound implications both at a cosmic level and relative to our own

individual lives. Indeed if one understands Vayu, one understands everything, including time,

space and karma, life and death and one‘s own deeper Self.

Vayu is usually regarded as the element of air at a material level. This is a good place to begin a

study of Vayu, but only the beginning of many correspondences. In Vedic thought, Vayu

includes the concept of space or Akasha. Space in motion is air, while air at rest is ether. These

are the two sides of Vayu, which is the unity of air and ether. Ether is the field in which Vayu as

a force operates.

Modern science recognizes that the universe consists of a fabric of space filled with various

types of channels, currents or wormholes that are filled with dynamic interchanges. This is a

picture of the cosmic Vayu, which is not only space but the energy within it both potential and

actual. One could say that potential energy is space while activated space is air. The universe

itself is Vayu in its ethereal vibration.

However, Vayu is much more than the material or even subtle elements. Vayu is the power

through which everything comes into manifestation and into which everything eventually

returns. Vayu is not just the material element of air and space but the cosmic principle of energy

and space that pervades body, life, mind and consciousness. The entire manifest universe arises

from space and energy which is Vayu at an outer level. At an inner level, Vayu stands for the

formless principle of air and space, the invisible Spirit or Brahman behind the visible world of

the earth, water and fire elements, the realm of name and form. The famous Shantipath of the

Taittiriya Upanishad declares this:

Namaste Vayo, tvam eva pratyaksham Brahmasi.

‘O, Vayu, you are the directly perceivable Brahman.’

Vayu often symbolizes the supreme deity, the spirit that is formless in nature yet full of power

like the wind or air. Vayu as the creative or causal power is the power of Ishvara or the Cosmic

Lord. Yet Vayu as the receptacle of all power and the ground of all existence can symbolize the

Supreme Brahman as well. Vayu can indicate both Saguna and Nirguna Brahman. Vayu thus

often means Spirit, not just the air as an element but the presence of being and consciousness that

exists everywhere but cannot be seen anywhere. We find this idea of Spirit or air in many

spiritual traditions throughout the world, and in the very term ‗spiritual‘.

Vayu is the Kriya Shakti or universal power of action, from which all other powers emerge. It is

the causal power that guides and directs things. The entire universe is a manifestation of Vayu,

which is the hand of God that shapes all things. Yet the very nature of Brahman is like Vayu,

which is beyond all limitations, appearances and divisions. So Vayu is more than action and

ultimately connects to the formless, changeless reality that creates the entire universe without

undergoing any modification itself.

Vayu sets everything in motion at a cosmic level, which is his play or dance. Vayu governs all

cosmic forces, movements and actions, including the movement of the stars and galaxies, the

gravitational network underlying the universe, electro-magnetic forces, and the forces that

govern subatomic particles. Everything exists in Vayu, which is the field of space as energized

by air. Vayu is the very field of our existence as well as the basis of our expression. Air, water

and earth are but different densifications of the energy of Vayu, different degrees of its many

currents.

Vayu is also the connecting principle that links everything together in the universe. From it

mind, speech and intelligence arise and allow communication and interchange on all levels.

Vayu creates various channels, currents, worm holes, nadis or orifices in its movement. These

pervade all of space on many levels and dimensions. They can be found in every object in nature

and in the bodies of all creatures that consists of various channel systems. Indeed all the channels

within us, the nervous, respiratory and circulatory systems, including the Sushumna nadi are

aspects of Vayu.

Deities that Connect to Vayu

In the Rig Veda and the Vedas in general, it is the deities of the sphere of Vayu that predominate

like Indra, the foremost of the Vedic Gods, Rudra, Brihaspati, and the Maruts. Indra is often

called Vayu and Vata. Indra is behind all the other Vedic deities including Agni, Surya and

Soma, the principles of Fire, Sun and Moon that can only operate under the guiding power of

Vayu.

Vayu though by nature invisible is not devoid of light but is in fact the matrix of all forms of

light. Vayu holds the power of lightning or vidyut that sets all other forms of light in motion, just

as the atmospheric lightning starts fire on Earth. As the power of lightning, Vayu is called Indra,

the supreme Vedic deity who governs the power of perception and the higher prana.

In yogic thought like the Brihat Yoga Yajnavalykya Smriti (IIX.6) it is said that Ishvara is Vayu

and the soul or Jiva is Agni. Yoga consists of expanding our individual fire to merge into the

cosmic air. Vayu everywhere is the Ishvara or ruling principle, causing everything to move.

Other Upanishadic vidyas (ways of knowledge) like the samvarga vidya of the Chandogya

Upanishad identify Vayu as Brahman and the supreme resort of all. 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, power and presence.

Vayu is also said to be the Sutra, the thread that links everything together in the Upanishads. 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 cosmic Vayu in turn takes us eventually back to the Self that

is the ultimate presence that ties all things together.

Vayu is the Shakti or cosmic power that electrifies everything and without which everything is

inert. Vayu manifests from the power of the Purusha as the energy inherent in consciousness,

which is the power of prana or life itself. The lightning force of Vayu creates life in creatures but

also sustains all processes in the universe. 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.

This primal lightning of Vayu is the source of sound, which is the energy vibrating in space, the

thunder that arises from it. This primal sound is Pranava, the Divine Word or OM, which also

sets in motion the underlying cosmic intelligence that structures the worlds. As the principle of

sound or vibration, Vayu is called Rudra (Shiva), through which speech and language arises.

Vayu as primal sound is Pranava or OM, which is the sound of Shiva‘s drum.

Vayu at rest serves to create the ground of space. Vayu in motion creates the movement of time,

which is the vibration of cosmic sound. The movement of time is the movement of cosmic prana.

This power of time or Kala is the main force of Vayu through which everything moves and

changes. Time like Vayu is responsible for the birth, growth, decay and death of all creatures and

for the beginning, middle and end of all processes.

Kala or time in turn is connected with karma or action, which is the effect of Vayu. Vayu carries

and distributes all the karmas of living beings and the worlds or lokas in which they reside. Vayu

holds the cosmic prana or life-force from which our individualized prana and our Vata, the

biological air humor comes into manifestation. Vayu is the cosmic breath, which enters into the

individual as the individual power of breath.

In yogic thought, Vata is also prana or the cosmic life energy that manifests from Akasha or

cosmic space. Prana is Vayu as the guiding force of life and intelligence in the universe. All the

deities of prana like Indra, Shiva and Kali relate to Vayu as well. Vayu holds the pranas of all

living beings in its energy network that links them all together in the web of life. The soul is a

portion of Vayu that has entered into the body with the help of fire or Agni.

We connect to Vayu and prana through the breathing process. Pranayama allows us to work with

and develop our connection with the cosmic prana. 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. 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 great prana mantras of Hamsa and So‘ham are the vibrations of prana, the nature sound of

the breath that is the presence of Vayu resonating within us. Yet at a higher level prana mirrors

Sat or pure existence at a deeper level. Hamsa and So‘ham are the sounds of Aham or the Divine

Self. When the prana enters into the Sushumna, the individual prana connects to the cosmic

Vayu, which allows our awareness to ascend and expand into Brahman.

Vayu and Vata Dosha

Vayu becomes Vata or the biological air humor in the embodied creature, which is the basis of

both health and disease. Vata when calm gives health, while when agitated causes disease. Vata

is the biological principle of movement, energy, change in location, velocity and creation of

equilibrium, which sustains the organic network of forces within us down to an autonomic level.

Vata moves Pitta and Kapha, the biological fire and water humors, just as air moves fire and

water, creating the vibrations that sustain them, allowing digestion to occur and our tissues to be

built up and energized.

Vata dosha is the main life-energy (pranic force) behind health and disease in body and mind. It

is air or Vayu as a psycho-physical principle. The body as a material entity adds a factor of

doshas, meaning entropy or decay, to Vayu as a cosmic force. Vayu must eventually seek to

leave the body and return back to its formless nature, which means that everything that is born

must die by the same power of breath.

One must master Vayu in order to master any of the forces in the universe, in the body or in the

mind. All healing occurs through the power of Vayu and its Pranic manifestation. By connecting

to the cosmic Vayu we can bring in the cosmic prana. That is the key to all higher healing. In

Yoga, 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.

Vayu relates not only to prana but also to the mind, which is often described as difficult to

control like the wind. Prana reflects more the air aspect of Vayu, while the mind reflects the

ether aspect of Vayu. Vayu creates all the wonderful synapses in the brain through which our

human intelligence can function. Vayu is the key to the mind and how it works. Our emotional

psychology is the atmosphere created by the Vayu within us and its storms. Through Vayu all

psychological problems can be resolved.

Cosmic Forms of Vayu

In the Earth or at a mineral level, Vayu is responsible for plate tectonics, for earthquakes, for

Earth currents and the gases held beneath the ground. When this Vayu beneath the ground

moves, all living beings quiver in fear, even human beings.

In the biosphere, Vayu is the life-wind which carries pollen, dust, prana and is the home of airy

creatures like birds. This benefic Vayu keeps our bodies and mind clean and energized by its

purifying flow.

In the atmosphere, Vayu is the force behind the weather, the clouds, the rains and the seasons.

Vayu is the dominant force of the Atmosphere, just as Agni is on Earth. The Atmosphere is

dominated by Vayu as air, clouds or gases in motion. Everything we see in the Atmosphere is a

form of Vayu, even the wind that has no form. The weather is mainly a force of Vayu. That is

why exposure to the elements and changes of seasons mainly serves to increase Vata dosha.

Meteorology is a study of Vayu. The main atmospheric forms of Vayu include rainstorms,

hurricanes, typhoons and tornadoes, that dominate our weather patterns.

Vayu is responsible for directional influences, such as are described in Vastu Shastra, which is

an important consideration for clinics, hospitals and treatment rooms. The different directional

influences are special types of Vayus, the winds from different directions.

Vayu at the level of the solar system is responsible for the movement and revolution of the

planets. The Sun itself has its solar wind or solar Vayu, its electromagnetic forces that hold the

solar system together. The stars are gaseous forms of fire, sustained and generated by the

powerful cosmic Vayu. At the level of the galaxy, Vayu is responsible for the movement and

revolution of the stars. The galaxies themselves are smoke clouds created by the Cosmic Vayu.

Vayu governs the creation and equilibrium of the universe as a whole, yet stands beyond the

universe as well.

Control of Vayu

Even our modern technology rests upon certain outer powers of Vayu like electricity,

combustion engines and jet propulsion. This power over Vayu allows us to run various

equipment and to accomplish actions with speed, power and efficiency. The mass media itself is

another power of Vayu with its currents of communication through the atmosphere driven by

radio waves. Yet though modern man has more control over the outer Vayu through technology,

he has even less control over his inner Vayu or mind and prana. This is because he is disturbed

by the outer Vayu, which is often connected to inorganic energies that can derange or short

circuit the human nervous system. 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.

Controlling Vayu is one of the most difficult of all things but it is the basis of Yoga Sadhana. It

proceeds through purifying and calming body, speech, senses mind and prana. However there is

a trick. Only Vayu can control Vayu. The human ego cannot control Vayu but in fact is under the

rule of many different forms of Vayu. Only the cosmic Vayu can control our individual Vayu

and the prana and mind that are ruled by it. This cosmic Vayu is rooted in the Atman, the inner

Self. By rooting our awareness in the Atman we connect to the cosmic Vayu and have the power

to master all things.

The Atman stands at the center of all the currents and forces of Vayu, which are but its outer

expressions. If we hold to that center than all the powers of the universe must revolve around us.

Nothing in the world will be able to disturb us, just as the axis of a wheel cannot be disturbed by

the movement of its periphery. The Self is the Vayu behind Vayu, the source of all energy,

power and prana, hidden in the cavern of the heart. From the Self in heart radiate all energies and

powers. The Self is the link between all beings and all worlds. Resting in our own being we can

hold all power without trying to do anything at all. These are but a few secrets of Vayu Rahasya,

the Secret of Vayu.

Intelligence in Vedic Astrology

By Michael Laughrin (Michael@jyotish.ws)

There are two main planets that indicate intelligence in a Jyotish chart. The first

is Mercury, which stands for cleverness, speech, mathematical and logical

abilities and the intellect. Higher education is also indicated by Mercury, and

this will be the topic of a future article. The other karaka (significator) for

intelligence is the Moon, the general indicator of the mind.

The most important house that correlates with intelligence is the 5th house—the house of Purva

Punya or past life credit. This past life credit can manifest as children, luck in investments or

gambling, getting good mantras and/or initiations and INTELLIGENCE.

The other house that indicates intelligence, to some degree, is the 1st house—the house of the

self. But the 5th house is, in my opinion, at least 2 to 3 times stronger than the 1st house as an

indicator of native smarts.

Of course, the blessings of lord Jupiter also can indicate great intelligence. As a matter of fact,

the sign Sagittarius (ruled by Jupiter) is considered to be among the most intelligent signs of the

Zodiac.

As usual, the more connections there are among the planets and houses related to intelligence,

the higher the IQ should be.

Here are some combinations for intelligence mentioned in the classic texts:

Brihat Jataka

*The Moon in the 5th house.

Brihat Parasara Hora Sastra

*The first house indicates the intellect, intelligence and the brain.

Garga Hora

*Moon, Jupiter and Venus in the 10th house—beautiful; very brave; endowed with sons and

friends; has abundant wealth earned by his vast intelligence.

Jataka Parijata

*Birth in Ashwini nakshatra—the native has a great deal of intelligence.

*Moon in Pushya—possesses wealth and intelligence.

*If Jupiter is in exaltation, his own sign, or the 9th house, then the native becomes a lord of great

beneficence equal in status to kings and admired for his conspicuous intelligence, energy and

other great qualities.

Sanketa Nidhi

*The fifth house is the house of intelligence.

Saravali

*Jupiter equals intelligence.

*When Jupiter aspects Mercury in Sagittarius or Pisces, the native will be rich by memory,

intelligence and ancestors; furthermore, he is beautiful, noble and knowledgeable; he will be a

king's minister or his treasurer; he is also a writer.

*Moon in the 9th house equals intelligence.

*Mercury in the 10th house indicates distinguished intelligence.

*If all the natural benefics are in benefic rashis in houses 2, 5, 8, and 11 while the natural

malefics occupy dual signs, the native becomes a king, destroys all his enemies and is equal to

Jupiter in intelligence.

*In a favorable Moon dasha, the native achieves success in undertakings out of his intelligence.

*Favorable Mercury dasha equals high intelligence.

*If the ascending degree is in the first half of Cancer, the native has eminence and intelligence.

Sarvartha Chintamani

*Intelligence is indicated by the 5th house, Mercury and the lord of the 5th house.

*If Mercury has full strength, and the 5th lord is aspected by a benefic and the 5th house is

occupied by a benefic, the native possesses a keen intellect.

*If the lord of the navamsha occupied by the 5th lord is in a Kendra or trine and is aspected by

the 5th lord, the native possesses keen intelligence.

*If the 5th lord is a benefic and is conjunct a benefic or in the sign of a benefic, then the native

becomes a man of intelligence and wise.

In Chart J5, 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. Why is this the case from the Jyotish point of

view?

1. The house of intelligence (the 5th house) has one of the

natural indicators of intelligence, the Moon, exalted in the

5th.

2. The lord of the 5th, Venus, is conjunct a natural

benefic (Mercury) and is aspected by another benefic—

Jupiter.

3. The main karaka of intelligence, Mercury, is conjunct

Venus and is fully aspected by Jupiter.

4. All the natural benefics are in houses 2, 5, and 8 and all

of the natural malefics (except Mars) are in dual signs.

5. The 1st lord aspects the 5th house.

Chart J6 shows a man who was a National Merit Scholar

and who got three 800's on his College Boards. How

come?

1. The 5th house of intelligence has two benefics in it.

2. The Moon aspects the 5th house.

3. The lord of the 1st house is in the 5th house.

4. The lord of the 1st (Venus) is conjunct the natural

indicator of intelligence—Mercury.

5. The natural benefics are all in houses 2, 5 and 11.

Chart J7 is that of an 11-year-old girl who skipped a

grade and was placed in honors classes at the same time.

1. The lord of the 5th (Jupiter) is in the 5th house.

2. The lord of the 5th is retrograde, adding strength to it.

3. The prime indicator of intelligence, Mercury, is in his

own sign of Gemini in the 11th house.

4. The lord of the 1st house aspects the 5th house.

5. The lord of the 1st is conjunct the naturally brainy

planet Mercury.

6. The lord of the 5th, Jupiter, aspects the 1st house, the

9th house and the lucky 11th house.

7. The 5th lord is a benefic and is in the sign of a benefic.

8. All of the natural benefics (the Moon, Mercury, Venus

and Jupiter) are in angles, trines or the 11th house.

Chart J8 is that of a 17-year-old female who is valedictorian of her class, got almost a perfect

score on her SAT's, and is an expert in classical singing and classical dance.

1. The lord of the ascendant, Venus, is conjunct the natural intelligence indicator, Mercury, in the

11th house of goals and desires.

2. The lord of the 1st and Mercury both aspect the 5th house of intelligence.

3. Jupiter, one of the main karakas of brains, is exalted in the 10th house of success.

4. Exalted Jupiter aspects the Moon, which is another karaka of intelligence.

5. The Moon has directional strength in the 4th house.

6. The lord of the 5th house, Saturn, aspects the 5th house.

7. Mercury is retrograde. That gives it a great deal of strength.

Summing up, if we look at Mercury, the 5th house and the lord of the 5th as primary indicators,

we can usually spot a smart person a mile off. Secondarily, we can, if we choose, look at Jupiter,

the Moon, and the 1st house. Thirdly, look at all the natural benefics and houses 2, 5, 8, and 11.

It also helps if most of the natural benefics are in houses 1, 2, 4, 5, 7, 9, 10 or 11 and also if the

natural malefics are in houses 3, 6, 8, 10, 11 or 12. 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.

Also, please examine the Navamsha chart using the same rules.

(c) copyright 2007 Michael Laughrin.