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Books > Astrology > The Book of Nakshatras: A Comprehensive Treatise on the 27 Constellations
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The Book of Nakshatras: A Comprehensive Treatise on the 27 Constellations
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The Book of Nakshatras: A Comprehensive Treatise on the 27 Constellations
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Introduction

In Vedic system of Astrology, known in Sanskrit as Jyotish, the 27 constellations and not the 12 star-signs form the core of understanding celestial influences on our planet. These 27 constellations are known as the 27 Nakshatras.

The term "Nakshatra", when broken down into its constituent parts: - "naks" meaning "sky" and "shetra" meaning "region", translates into "Sky Map". Another translation is arrived at by a different dissection:- "nakhsa" is "map" and "tara" is "star" and so Nakshatra is "Star Map".

Both meanings clearly shows that in the eyes of the ancient Vedic seers it is the 27 nakshatras (constellations) and not the 12 rashis (zodiacal star-signs), which map the sky.

The 27 nakshatras, in a way, represent our journey from the moment of birth to the moment of death. The ideal path of one's passage in life can be viewed through the 27 nakshatras in a short, general way:-

"Aswini relates to the first year or so of our lives, where we are totally dependant on outside support for our survival and operate from a purely instinctual awareness.

Bharani represents the time, when as infants, we start growing teeth and undergo other transformative processes like change of diet. Here we have to take on more responsibility, such as starting to learn to eat by ourselves. One notices that a sense of primeval will, which usually relates to wanting and not wanting, is seen here.

Next comes the stage of the learning process where we learn to walk, talk etc. all this initial learning process happens under the influence of Kritika. This stage can extend upto four or five years of age. The process of learning to write is also part of this stage. A sense of discipline is required at this stage and one has to outgrow the purely primordial awareness of Aswini and Bharani.

After this follows Rohini, where one starts understanding and enjoying the material world with their newfound knowledge gathered our experiences.

Purnavasu is where emotions come into being for the first time. One begins to understand one's role in family and society. Playfulness is combined with a sense of caring.

Pushya represents the stage when more responsibility is taken. This is the age around 16, where one falls in love with life and everything seems so full of promise and wonder.

Ashlesha comes into picture at around 18 - 20 years, where the harsh realities of the world dawn upon us and we have to wriggle our way through. There is no place for naievete, as one times to find one's own way through the jungle of life. This coincides with Rahu's maturity age.

Once we find our way, our identity and individuality are established under the auspices of magha. This usually take place around 21. Here, one also becomes aware of one's roots and how they are relevant in the scheme of things.

After one's individuality is established, one tends to relax and be creative under the impulses of Purvaphalguni. The search for a partner begins. Some might marry and think of having children at this time.

Uttaraphalguni follows, making one concentrate on having a fixed role in society and on family issues. It is about finding one's social individuality, rather than personal individuality, which occurs in Magha.

In Hasta, one immerses themselves in worldly responsibilities and affairs and tries to be clever and crafty in it. This is the time for making plans and starting projects.

Chitra is where we create our works, the plans having being formed in Hasta are now manifested in reality.

Swati is where we sell our creation to the world. In other words, we relate to the world through business.

After the business is done and riches are acquired, a longing arises for something more meaningful. This catharsis happens within the domain of Vishakha.

This longing is only fulfilled in Anuradha, through the wisdom gained in understanding the secrets of nature.

Once this is achieved, one begins to be seen as a respected and responsible elder-figure, under the energies of Jyeshta and a feeling of pride and superiority sets in.

Mula crushes what ever we have built soar, and shows us that there is a lot more left to unravel and understand. In a way this is the beginning of the impersonal.

In the Purvashadha stage, which follows, one feels invincible as the results of overcoming the trials and transformations experienced in Mula. One begins to share its wisdom and experience with the world, but still in a somewhat individualistic way.

In Uttarashadha, one is forced to look at the bigger picture and sublimate one's individuality for collective purposes.

After one's individuality is sublimated, one becomes receptive to the fainter but deeper universal voices under the auspices of Shravana.

Whatever we have learnt from our receptivity in Shravana, is used for working in tune with the rhythm of the universal mind, as symbolized by Dhanishta. This often bestows wealth, abundance and fulfillment on all levels.

After one has enjoyed the abundance, there is a longing for something even more fulfilling. This catharasis takes place in Shatabisha, a place where one ponders over the question of existence itself.

This questioning ultimately leads one to severe penance and austerities under the influence of Purvabhadrapada. One is ready to sacrifice everything on a material, mental and emotional plane, in order to gain the ultimate knowledge.

This real path to gaining this knowledge is shown in Uttarabhadrapada, which shows that the ultimate wisdom and knowledge can be gained through easier, milder and more peaceful means This is where the understanding of the middle-way or the middle-path comes into being.

The following of the middle way finally leads to attainment of complete enlightenment under the care of Revati, the final nakshatra. All dualities, complexities, philosophies, actions and reactions merge in the celestial ocean represented by Revati, and like Vishnu, one rises above this ocean free form all of them."

It goes without saying, that for most people, the stages represented by the nakshatras, hold more meaning, depending on those nakshatras which are occupied by the planets or ascendant in an individual's horoscope. Especially in today's out-of-balance society, the ideal path outlined by the nakshatras, as described above, only applies partially to the majority of us.

Nakshatras, however, still from the core of understanding a nativity, for example, if a learned astrologer sees a chart with Aquarius rising on the ascendant and goes about making a character sketch of the native on the basis of the general traits of Aquarius as a sign, they would find that their derivations are too general, non-specific and even completely wrong in some aspects. This is because Aquarius carries energies of three nakshatras - Dhanishta, Shatabhisha and Purvabhadrapada - all of which have totally different nature, characteristics and functionings. The same applies to all the planetary placements.

One cannot expect a person to have an amiable and harmonizing nature just because their Moon is posited in the sign Libra. This would be the case if the Moon was placed in the Swati part of Libra, but the scenario would be entirely different if Moon was placed in the relatively more complicated nakshatra, Vishakha.

In this work, the study of each Nakshatra has been divided into 23 sections, which simplifies the process of dealing with the multifarious aspects of their functionings.

It is the author's hope, that this work will fuel further research on these cosmic transmitters and in time we would be able to attain the clear and complete understanding, which our forefathers possessed.

Back of the Book

Prash Trivedi represents a new generation of truly global individuals emerging out of the merging of the east and the west. His credits include a best selling work on the Lunar Nodes. At present he is a London based astrocounselor and musician involved in a wide range of creative projects.

It is common knowledge that the 12 star-signs map the sky and set the stage for the drama of life. This book expands this awareness manifold by revealing that it is the 27 constellations, and not the 12 signs, which truly map the ecliptic and provide the celestial backdrop for affairs on earth. Instead of taking away form the widely recognized meanings and significations of the 12 signs, they enrich them with a whole new depth of perspective and interpretation.

These 27 cosmic transmitters were known to most ancients across the globe, as the celestial quarters of the gods. Their knowledge, however, has been most well preserved in the Vedic heritage of India, where they are known as Nakshatras. In addition to containing a 23 pronged dissection of these celestial portals, this work contains 27 colored picture images that capture the functionings of these constellations in a way that words cannot. It is our hope that you will enjoy this cosmic journey as much as we have enjoyed making it available to you.

 

Contents

 

S. No. Description Page No.
  Introduction VII
1 Ashvini 1
2 Bharani 19
3 Krittika 35
4 Rohini 51
5 Mrigashira 67
6 Ardra 83
7 Punarvasu 101
8 Pushya 117
9 Ashlesha 135
10 Magha 151
11 Purvaphalguni 167
12 Uttaraphalguni 183
13 Hasta 199
14 Chitra 215
15 Swati 231
16 Vishakha 247
17 Anuradha 263
18 Jyeshta 279
19 Mula 297
20 Purvashadha 315
21 Uttarashadha 331
22 Shravana 347
23 Dhanishta 365
24 Shatabhisha 383
25 Purvabhadrapada 401
26 Uttarabhadrapada 419
27 Revati 435
  Abhijit 453
  Example Charts 455
  Afterword 483
  Bibliography 484
  Sexual Compatibility Table 485
  Marriage Compatibility Table 486
  OSFA 488

 

Sample Pages





















The Book of Nakshatras: A Comprehensive Treatise on the 27 Constellations

Item Code:
IDJ595
Cover:
Paperback
Edition:
2005
Publisher:
ISBN:
8170820588
Size:
9.5" X 7.1"
Pages:
488 (Color Illus: 27)
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Weight of the Book: 970 gms
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Introduction

In Vedic system of Astrology, known in Sanskrit as Jyotish, the 27 constellations and not the 12 star-signs form the core of understanding celestial influences on our planet. These 27 constellations are known as the 27 Nakshatras.

The term "Nakshatra", when broken down into its constituent parts: - "naks" meaning "sky" and "shetra" meaning "region", translates into "Sky Map". Another translation is arrived at by a different dissection:- "nakhsa" is "map" and "tara" is "star" and so Nakshatra is "Star Map".

Both meanings clearly shows that in the eyes of the ancient Vedic seers it is the 27 nakshatras (constellations) and not the 12 rashis (zodiacal star-signs), which map the sky.

The 27 nakshatras, in a way, represent our journey from the moment of birth to the moment of death. The ideal path of one's passage in life can be viewed through the 27 nakshatras in a short, general way:-

"Aswini relates to the first year or so of our lives, where we are totally dependant on outside support for our survival and operate from a purely instinctual awareness.

Bharani represents the time, when as infants, we start growing teeth and undergo other transformative processes like change of diet. Here we have to take on more responsibility, such as starting to learn to eat by ourselves. One notices that a sense of primeval will, which usually relates to wanting and not wanting, is seen here.

Next comes the stage of the learning process where we learn to walk, talk etc. all this initial learning process happens under the influence of Kritika. This stage can extend upto four or five years of age. The process of learning to write is also part of this stage. A sense of discipline is required at this stage and one has to outgrow the purely primordial awareness of Aswini and Bharani.

After this follows Rohini, where one starts understanding and enjoying the material world with their newfound knowledge gathered our experiences.

Purnavasu is where emotions come into being for the first time. One begins to understand one's role in family and society. Playfulness is combined with a sense of caring.

Pushya represents the stage when more responsibility is taken. This is the age around 16, where one falls in love with life and everything seems so full of promise and wonder.

Ashlesha comes into picture at around 18 - 20 years, where the harsh realities of the world dawn upon us and we have to wriggle our way through. There is no place for naievete, as one times to find one's own way through the jungle of life. This coincides with Rahu's maturity age.

Once we find our way, our identity and individuality are established under the auspices of magha. This usually take place around 21. Here, one also becomes aware of one's roots and how they are relevant in the scheme of things.

After one's individuality is established, one tends to relax and be creative under the impulses of Purvaphalguni. The search for a partner begins. Some might marry and think of having children at this time.

Uttaraphalguni follows, making one concentrate on having a fixed role in society and on family issues. It is about finding one's social individuality, rather than personal individuality, which occurs in Magha.

In Hasta, one immerses themselves in worldly responsibilities and affairs and tries to be clever and crafty in it. This is the time for making plans and starting projects.

Chitra is where we create our works, the plans having being formed in Hasta are now manifested in reality.

Swati is where we sell our creation to the world. In other words, we relate to the world through business.

After the business is done and riches are acquired, a longing arises for something more meaningful. This catharsis happens within the domain of Vishakha.

This longing is only fulfilled in Anuradha, through the wisdom gained in understanding the secrets of nature.

Once this is achieved, one begins to be seen as a respected and responsible elder-figure, under the energies of Jyeshta and a feeling of pride and superiority sets in.

Mula crushes what ever we have built soar, and shows us that there is a lot more left to unravel and understand. In a way this is the beginning of the impersonal.

In the Purvashadha stage, which follows, one feels invincible as the results of overcoming the trials and transformations experienced in Mula. One begins to share its wisdom and experience with the world, but still in a somewhat individualistic way.

In Uttarashadha, one is forced to look at the bigger picture and sublimate one's individuality for collective purposes.

After one's individuality is sublimated, one becomes receptive to the fainter but deeper universal voices under the auspices of Shravana.

Whatever we have learnt from our receptivity in Shravana, is used for working in tune with the rhythm of the universal mind, as symbolized by Dhanishta. This often bestows wealth, abundance and fulfillment on all levels.

After one has enjoyed the abundance, there is a longing for something even more fulfilling. This catharasis takes place in Shatabisha, a place where one ponders over the question of existence itself.

This questioning ultimately leads one to severe penance and austerities under the influence of Purvabhadrapada. One is ready to sacrifice everything on a material, mental and emotional plane, in order to gain the ultimate knowledge.

This real path to gaining this knowledge is shown in Uttarabhadrapada, which shows that the ultimate wisdom and knowledge can be gained through easier, milder and more peaceful means This is where the understanding of the middle-way or the middle-path comes into being.

The following of the middle way finally leads to attainment of complete enlightenment under the care of Revati, the final nakshatra. All dualities, complexities, philosophies, actions and reactions merge in the celestial ocean represented by Revati, and like Vishnu, one rises above this ocean free form all of them."

It goes without saying, that for most people, the stages represented by the nakshatras, hold more meaning, depending on those nakshatras which are occupied by the planets or ascendant in an individual's horoscope. Especially in today's out-of-balance society, the ideal path outlined by the nakshatras, as described above, only applies partially to the majority of us.

Nakshatras, however, still from the core of understanding a nativity, for example, if a learned astrologer sees a chart with Aquarius rising on the ascendant and goes about making a character sketch of the native on the basis of the general traits of Aquarius as a sign, they would find that their derivations are too general, non-specific and even completely wrong in some aspects. This is because Aquarius carries energies of three nakshatras - Dhanishta, Shatabhisha and Purvabhadrapada - all of which have totally different nature, characteristics and functionings. The same applies to all the planetary placements.

One cannot expect a person to have an amiable and harmonizing nature just because their Moon is posited in the sign Libra. This would be the case if the Moon was placed in the Swati part of Libra, but the scenario would be entirely different if Moon was placed in the relatively more complicated nakshatra, Vishakha.

In this work, the study of each Nakshatra has been divided into 23 sections, which simplifies the process of dealing with the multifarious aspects of their functionings.

It is the author's hope, that this work will fuel further research on these cosmic transmitters and in time we would be able to attain the clear and complete understanding, which our forefathers possessed.

Back of the Book

Prash Trivedi represents a new generation of truly global individuals emerging out of the merging of the east and the west. His credits include a best selling work on the Lunar Nodes. At present he is a London based astrocounselor and musician involved in a wide range of creative projects.

It is common knowledge that the 12 star-signs map the sky and set the stage for the drama of life. This book expands this awareness manifold by revealing that it is the 27 constellations, and not the 12 signs, which truly map the ecliptic and provide the celestial backdrop for affairs on earth. Instead of taking away form the widely recognized meanings and significations of the 12 signs, they enrich them with a whole new depth of perspective and interpretation.

These 27 cosmic transmitters were known to most ancients across the globe, as the celestial quarters of the gods. Their knowledge, however, has been most well preserved in the Vedic heritage of India, where they are known as Nakshatras. In addition to containing a 23 pronged dissection of these celestial portals, this work contains 27 colored picture images that capture the functionings of these constellations in a way that words cannot. It is our hope that you will enjoy this cosmic journey as much as we have enjoyed making it available to you.

 

Contents

 

S. No. Description Page No.
  Introduction VII
1 Ashvini 1
2 Bharani 19
3 Krittika 35
4 Rohini 51
5 Mrigashira 67
6 Ardra 83
7 Punarvasu 101
8 Pushya 117
9 Ashlesha 135
10 Magha 151
11 Purvaphalguni 167
12 Uttaraphalguni 183
13 Hasta 199
14 Chitra 215
15 Swati 231
16 Vishakha 247
17 Anuradha 263
18 Jyeshta 279
19 Mula 297
20 Purvashadha 315
21 Uttarashadha 331
22 Shravana 347
23 Dhanishta 365
24 Shatabhisha 383
25 Purvabhadrapada 401
26 Uttarabhadrapada 419
27 Revati 435
  Abhijit 453
  Example Charts 455
  Afterword 483
  Bibliography 484
  Sexual Compatibility Table 485
  Marriage Compatibility Table 486
  OSFA 488

 

Sample Pages





















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