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Vedic Jytisha-Life-long Guide to Lead Humans to Realize their Divine Nature

By P. Bala Subrahmanyam, Retired Scientist/Engineer SF, VSSC, ISRO, Thiruvananthapuram and
presently Professor (ECE Dept.), Saveetha Engineering College, Chennai
Abstract
Jytisha (The Knowledge of Movement of Heavenly Objects like Stars, Planets etc.), a Vednga, is
known as the Eye of the Vedas. The Swdhyya of Nakshatreshti mantras compiled in the 3 rd
chapter (Adhyya) of Kshn a Yajurveda gives each of us, Jvas, the specific original form (Bimba)
of Lord Vishn u of which we are reflections1 (Prati-Bimbas). This knowledge is helpful to us to
consciously set our long-term goal of realizing our true nature (that specific form among the
twenty seven fundamental forms of Vishn u) and move forward in that direction, as it is easy to
realize our unity with Him by cultivating those of His Divine Qualities that are potentially
inherent to our nature (Spiritual Swa-Dharma).
A representative sample of Eight of these twenty seven Nakshatra Mantras, viz., M gairas
(Sma), Punarvasu (Aditi), lesha (Vaishn a va Sarpa-di-esha), Anrdha (Mitra),
Uttarshdha (Vive Devas), ravan (Vishn u
-Trivikrama), Uttara-Prshthapada (Ahirbudhnya)
and Bharan i (Yama) are studied in detail in this paper. This unique knowledge, original to Vedas
(Aprva) is meant to be used as a long term and life-long guide for us, humans, as, this Vedic
Jytisha, based on our birth-star, gives us the appropriate times to perform each of our actions as
worship of this Vishnu as per its invocatory verses in its introduction by Lagadha (Yajna KlrthaSiddhi2).
iksh-Nas Jyautishksh Nirukta-ravan acha Yah |
Chandah-Pdah Kalpa-Hastah Tath Vykaran nanah ||
The Veda Purusha has the six Vedngas as parts of his body as follows: iksh (Phonetics) as his nose,
Jytisha (Astronomy and Astrology) as his eyes, Nirukta (Etymology) as his ears, Chandah (Prosody) as
his feet, Kalpa (The Science of Ritual Procedures) as his hands and Vykaran (Grammar) as his face.
The list of the Presiding Deities (Adhi-Devats) of the twenty seven Nakshatras (constellations of stars)
under which each of us is born as per the Nakshatreshti mantras of third Chapter (Adhyya) of Kshn a
Yajurveda is given below:
S. Nakshatra
no.

AdhiDevata

S.
no
.

Nakshatra

AdhiDevata

S.
no.

Nakshatra

Adhi-Devata

Kttika

Agni (4)

10

Uttara
Phalgun i

Bhaga (4)

19

Uttarshdha

Vive Devas

Rohin i

Prajpati

11

Hasta

Savit (2)

20

ravan a

Vishn u

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(4)
3

Mgairas

Sma (5)
(Chandra)

12

Chitra

Tvasht
(1)

21

Dhanishtha

Vasus

rdra

Rudra (2)

13

Swti

Vyu (13)

22

atabhishak

Varun a

Punarvasu Aditi (2)

14

Vikha

Indra (5)
& Agni (4)

23

Prva
Prshthapada

One-legged
Aja

Pushyami

Angirasas
(5)

15

Anrdha

Mitra (5)

24

Uttara
Prshthapada

Ahirbudhnya

lesh

Sarpa (13)

16

Jyeshtha

Indra

25

Revati

Pshan

Makha

Pit Devas
(4)

17

Mla

Asura

26

Awini

Awins

Prva
Phalgun i

Aryamn
(3)

18

Prvshdh
a

pah

27

Bharan i

Yama

All the human Jvas borne under a Nakshatra have the Devat-form of Vishnu (Bahudha Avasthitah Sa
Eva Bhagavan Visvatomukhah Sarvatomukhah Visvarupah- Sankara Bhashya (SB) on BG-9-15)
presiding over that, as their original form (Bimba) of which all of them are reflections (Prati-Bimbas)3.
So it is easy for them to attain to that form of Lord Vishn u first in their Spiritual practice and hence they
ought to concentrate on cultivating those divine qualities (coupled with Anandadayah Sarve SarvatraBS- ; Ananta-Mahatmya-Guna-Purno Janardanah| Bhaktya Paramaya Aradhyah Iti Padartha Iyate||AV-1194) to start with for achieving any of their Purushrthas (goals worthy of human effort in the
present life and hereafter), viz., Dharma (Sva-Dharma), Artha, Kama and Moksha.
There are two Vedic ways of striving towards Liberation (Moksha) from the bondage of nature, which is
the ultimate goal (known or unknown) of every Jiva: active (Pravrtti) & withdrawal (Nivrtti)
(Introductory SB on BG). Pravrtti is the gradual and general way more suited to most of the Jivas. In
this, the spiritual practitioner (devotee) pursues (through gradual cultivation of the various divine
qualities of the Lord Vishnu [Devan Bhavayatanena: Increase your good qualities by this process of
Yajna]), the more immediate but progressive (Abhyudaya) goals of Dharma, Artha and Kama (the latter
two within the bounds of Dharma [Te Devah Bhavayantu Vah| Ishtan Bhogan Hi Vo Devah Dasyante
Yajna-Bhavitah|-BG-3-11, 12: Let those several forms of Lord Vishnu fulfill your Dharmic desires by
rain, wife, cattle & children etc.] ) that surely and monotonically lead ultimately to Moksha (Sreyah
Param Avapsyatha|-BG-3-11: Moksha-Lakshanam Vijnana-Praptim Kramena: SB, YajnaSishtamrtabhujo Yanti Brahma Sanatanam-4-31) thro the seven Urdhva Lokas (Deva-Yana). Devotion
(Bhakti) is the thread that ensures the Sadhakas progress in this path spanning over several births (Na

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me Bhaktah Pranasyati-BG-9-31). This Bhakti is of three types: Artha, Jijnasu, Artharthi (Janah
Sukrtino-rjuna-BG-7-16).
Dharmic way of satisfying ones desires (Esha Vostu Ishta-Kma Dhuk- BG-3-10, Ishtan Bhogan Hi Vo
Devah Dasyante Yajna-bhavitah- BG-3-12) is only by the cultivation of those divine qualities necessary
to produce the required physical/psychological goods/services (Anena Prasavishyadhvam-BG-3-10). cf:
story of Bhagiratha: pursuit of Punya Lokas for his ancestors, Dhruva & Viswamitra: pursuit of power.
He (Labhate Cha Tatah Kaman Mayaiva Vihitan Hi Tan| Mayaiva Paramesvarena Sarvajnena KarmaPhala-Vibhagajnataya Vihitan Nirmitan..Tan Avasyam Labhate|-SB on BG-7-22; Karturajnaya
Prapyate Phalam, Karma Tat Jadam [Ramana Maharshis Saddarsanam]; Anuvyakhyanam:1186-1194)
fulfills our desires (Svabhilashitan Kaman) as a result of such cultivation that make us fit to get those
results. (Tam Yatha Yathopasate Tadeva Bhavathi-Satapatha Brahmana) (Aham Hi Sarva-Yajnanam
Bhokta Cha Prabhureva Cha|-BG-9-24: SB: Devatatmatvena; Prabhuh:Mat-Svamiko Yajnah )
Among these several Divine forms (Devata Tanus), worship of his Bimba Tanu (as per Madhva) through
practice of ones Svadharma (Sve Sve Karmani-Abhiratah Samsiddhim Labhate Narah, Sva-Karmana
Tam Abhyarchya Siddhim Vindati Manavah-BG-) is the shortest, most straightforward and direct path.
One realizes the other Divine qualities more easily thro deeper specialization in his natural quality and
achieving Siddhi in that first (Bhagavad Gita-7-21 to 23, BS: Phaladhikarana: 3-2-38, BU-3-8-9).
Kamaih Taih Taih Hrtajnanah.. Tam Tam Niyamam Asthaya Yo Yo .. Sraddhaya.. Tasya Tasyachalam
.Sa Taya Sraddhaya Yuktah..Labhata Cha Tatah Kaman Mayaiva Vihitan Hi Tan|
Mayaiva Paramesvarena Sarvajnena Karma-Phala-Vibhagajnataya Vihitan Nirmitan..Tan Avasyam
Labhate|- SB
Antavat-Tu Phalam Tesham.. Devan Devayajo Yanti Madbhakta Yanti Mamapi ||-BG-7-20 to 23
Evam Samanepi Ayase Mameva Na Prapadyante Ananta-Phalaya-SB
Training is given in practice of Nishkama Karma-Yoga as part of practice of ones Dharma as one goes
higher. Ultimately as one reaches to the level of Brahma, one is ready to do the entire process of
Evolution of this Universe as Nishkama Karma & thus is fit for Moksha.
Nivrtti is meant for those that have (i) higher detachment (Vairagya) towards mundane pleasures (IhaAmutra Phala Bhoga Viraga) and (ii) great clarity of knowledge that makes them put in the deepest
concentrated effort without bothering about attendant incidental results. This is the Jnani Bhakta (Jnani
Tu Atmaiva Me Matam-BG-7-18) that practises Jnana-Nishtha-Yogarudha (Aneka Janma Samsiddhah
Tato Yati Param Gatim|-BG-6-45).
These Bimbas are of two classes: Deva (playful) and Yama (disciplined) (Krttikh Prathamam| Vikhe
Uttamam| Tni Deva-Nakshatrn i| Anrdhh Prathamam| Apabharan iruttamam| Tni YamaNakshatrn i|-TB-1-5-2)

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Deva: 14 from Krttik to Vikh (Agni [25-Vahnih; 89: Sahasrrchih, Saptajihvah, Saptaidhh ],
Prajpati [8, 21; 45, 98: Dakshah], Sma [54, 87: Am tmah, Am tavapuh; 30: Chandrmuh;
97: arvarkarah], Rudra [13; 45: Ugrah], Aditi [16-Punarvasuh; 43: Rmah], Angirasas [23, 52Guruh; 52, 61: Vchaspatih; 55: Jvah], Vaishn ava Sarpa [70, 95: Anantah; 72: Mahragah; 59:
Sankarshan ah; 55: Ananttm; 21-Bhujagttamah; 100: Anantarpah, Anantarh; 25Dharan dharah; 34, 40: Mahdharah; 80: Dhardharah; 60: Halyudhah], Pit Devas [10:
Vivareth, Prajbhavah; 90: Vamavardhanah, 104: Prapitmahah], Aryamn [94: Ravih,
Sryah, Ravilchanah], Bhaga [60: Bhagavn; 45: tuh, Klah, Samvatsarah], Savit [94, 104],
Tvasht [6], Vyu [44; 8, 35, 44-Prn ah; 18-Mahbalah; 25, 87-Anilah; 32: Pavanah; 40: Vegavn;
45: Ugrah; 103: Prn anilayah, Prn abht, Prn ajvanah ], Indra [10-Sureah; 15Surdhyakshah; 57: Tridadhyakshah; 84: Indrakarm; 24: Sahasrkshah] & Agni [32: Analah;
94: Hutabhuk; 33: Mahanah; 40: Amitanah]).
Yama: 13 from Anrdh to Bharan (Mitra [39: Samitimjayah; 51: Sahasrmuh; 60: dityah,
Jytirdityah; 68: Archishmn], Indra [29: Mahendrah; 31: Surevarah; 36: Purandarah; 52:
Deveah, Devabht], Asura, pah [], Vive Devas, Vishn u [1, 70; 28; 56: Trivikramah; 80:
Trilkadht; 17-Upendrah, Vmanah; 35: Vsavnujah; 39: Lakshmvn; 101: Lakshmh; 20rnivsah, 19, 24-rmn; 41: rgarbhah; 64 (4), 65 (10)], Vasus [29, 74; 12, 74-Vasumanh],
Varun a [59; 35: Apm Nidhih; 55: Ambh-Nidhih; 85: ng; 86: Mahhradah, Mahgartah],
One-legged Aja [22, 56; 82: Ekapt], Ahirbudhnya [], Pshan [30: Pratpanah, Bhskaradyutih;
31: Bhnuh ], Awins [18: Vaidyah; 62: Bhishak], Yama [17; 55, 92: Antakah; 15Dharmdhyakshah; 43: Dharmah; 47: Dharmaypah; 51: Dharmagup, Dharmak t, Dharm; 92:
Damayit; 92: Niyant]).
chief/primary quality of each of these 27 Bimbas
Agni-Krttika: Rasmayah
Prajpati-Rohini: Visvarupa Brhati Visva Rupani Pratimodamana
Sma-Mrgasiras: Apyayana, Visvaretah, Prajabhavah, Sarma
rdra-Rudra: Sarva, Sarva-Praharanayudhah, Patiraghniyanam (Gavanam, Pasupatih), Satrughnah,
Pramunchamanau Duritani Visva
Aditi-Punarvasu: Yajnah, Visva-Bharta, Jagat-Pratishtha, Punah Punah Yajamah
Vaishn ava Sarpa-Asresha: Tri-shadhastha
Angirasas-Brhaspati-Pushya: Prtanasu Jishnuh
Pitrs-Magha: Svadha-Yajnam
Aryamn-Purva Phalguni: Dhananjaya, Sughoshah, Ajarah, Tuvishman (Vrddhi), Rshabhah,

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Bhaga-Uttara Phalguni : Atma-mahatmya-jnah, Bala-Prerakah

Savit- Hasta: Kama-Purakah, Vasiyah, Yajna-Prasavah,
Tvasht-Chitra: Amrta-Martya-Rupa-Visva-Bhuvana-Pimsakah thru her
Vyu-Svati: Tigma-Srngah, Matarisava, Vrshsbhsh, Roruvanah, Durita-tarakah
Indra & Agni-Visakha: Satru-Bhayankarau + Apabadhamanau, Arati-Apanodakau + AsmadAbhayankarau, Bhuvana-gopau, Satru-Vishuchakau
Nakshatranemih Nakshatr (47: ref: Master EKs Rahasya-Praka); Parjanyah (87); Janajanmdih (101)
Offering Havis to these various basic forms of Vishn u is the means to achieve the above goals (Lakshmi
or Plenty will manifest by worshipping Vishnu with the Nakshatreshti starting with Krttika and ending
with Bharani4; Tadetat Satyam Mantreshu Karmani Kavayo Yanyapasyan Tani Tretayam Bahudha
Santatani| Esha Vah Pantha Sukrtasya Loke||-MU-1-2-1: SB: Mantreshu: Rgvedadi-Akhyeshu
Karmani: Agni-hotradini Ekanta-Purushartha-Sadhanatvat Tretayam: Trayi-SamyogaLakshanayam Hautra-Adhvaryava-Audgatra-Prakarayam .Panthah: Avasya-Phala-Prapti-Sadhanam)
as by this, those Samskaras in our causal body that obstruct the manifestation of our true nature of
reflecting Lords Form are removed (Chitta-Suddhi: A-Tad-Dharma-Adhyaropana-Nivartana), first this
is elucidated below:

Havis is
All our concentrated and one-pointed thoughts, words and controlled inner
movements that transform us (Karmajan: Kayika-Vachika-Manasa-KarmaUdbhavan [Yajnan]; Tapo Yajna, Yoga Yajna-BG-4-27, 28, 30, 32). Tapas is the
Agni that transforms our Samskaras and it has seven Jihvas (ways of such
transformation):
Kali Karali Cha Manojava Cha Sulohita Ya Cha Sudhumravarna|
Sphulingini Visvaruchi Cha Devi Lelayamana Iti Sapta Jihvah||-MU-1-2-4
Kali: Transformation brought forth in due course of Time;
Karali: Terrific due to the purgative suffering caused by it ;
Manojava: as fast in changing from one state to another as mind;
Sulohita: burning red-hot, ie., the process of cooking of the Samskaras (to
cultivate/increase the good ones, modify the mixed or totally eliminate
those that are bad) has started and is continuing;
Sudhumravarna: of the same description as the smoke, ie., throws up lot
of internal impurities and dirt;

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Sphulingini: some transformations are as brightly glowing and fresh with

the heat of Tapas as the Tapo-Agni that caused them;
Visvaruchi: having flames in all directions, ie., one transformation leading
to many attendant ones emanating in all directions due to it;
Lelayamana: wavering, moving back and forth
and Yajna is the process of this self-transformation,
The food & drink worshipfully offered to our Prn gni as part of Its (AdhytmaVyu) Upsan (Sraddhayam Prane Nivishtah Amrtam JuhomiPranaya Svaha
MNU-69-3; Yadasnati Taddhavih, Yat Sayam Prataratti Tat Samidham-MNU-801etc) and
Our Dhrmic desires5& enjoyment of physical objects thro senses (Srotradibhih
Aviruddha-Vishaya-Grahanam Homam-SB on BG-3-26)
Ecological physical actions done as worshipful offering to the several forms of
Lord Vishnu (Devan Bhavayatanena-BG-3-11).

1. Mgarsha (Sma):
King Sma that gratifies and delights all Jvas may arrive along with Mgarsha (constellation of
the form of Head of Deer containing three stars like cats paws6 or five7) that is His auspicious
and dear abode and work-spot.
This Sma, one of the Eight benevolent (Saumya) forms of Lord Siva8, (Umay Sahitah Smah:
Sma is one who is along with Um) nourishes, ie., gives Dhtu-Pushti to people through a
variety of herbs and forest products. We beseech Him to bestow us, His worshipers, with
progeny. This implies
Infusing those Jvas that are to be borne as our progeny into the subtle bodies (Skshma
arra) of males among us and
Nourishing the Dhtus of our gross bodies up to the seventh stage of ukra that evolves
into semen in males and ovum and blood in females that act initially as carriers and
evolve ultimately (after fertilizing) into appropriate gross bodies to those Jvas so that
they can manifest as our progeny.
This Mgarsha Nakshatra is the dearest to Sma among His dear objects as it is the best-suited
place to perform His tasks of

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Nourishment of our gross bodies by providing us food in the form of herbs and other
forest products,
Infusing Jvas into the minds of their prospective fathers and
Evolving this food inside our bodies upto the level of ukra, the seventh Dhtu
(Essential constituent), so that it may evolve into semen and ovum/blood that act
initially as carriers for these Jvas to take birth and finally evolve into gross bodies for
them.
We offer Havis to You, Mgarsha and its constituent stars9 (Invakas) separately. These stars are
activated by Lord Sivas Arrow10.
Lord Sma! May You increase happiness to us, our parents, progeny and cattle.

2. Punarvasu (Aditi):
Aditi, the mother of all Devas, is the single global all-pervasive principle and hence is the
support for the changing world and upholds the diversity that occupies space. By virtue of Her
inherent nature, She is never pulled down by de-merits. We pray to such Aditi, for whom the
five11 Punarvasu Nakshatras (two of these are known as Castor & Pollux in the European
astronomical tradition) are body, to grace our good actions done as worship of gods (Yajnas, that
nourish them) with Her presence along with the gods that are Her Children again and again (that
is, always) and satisfy us by bestowing wealth in a variety of forms (bhti 12) and progeny
(Prajti12) on us as the result of our Yajnas.
Aditi is the
Constant support for the changing universe (Jagat) and sustains and nourishes it unobstructed
by anything else,
Holistic principle of unity from which all other divine principles are born,
Fashions all our actions as Yajnas so that they may result in plenty & riches,
Gets us rid of all our (i) tendencies for bad actions and (ii) even their influences,
Suppresses our mental and physical illnesses and impurities and thus protects our purity and
health (self-rootedness) and
Fortifies us to protect from narrow and selfish qualities (Ari-Shad-Varga) of Adhrmic (bad)
desires, anger, greed, delusion, arrogance and avarice and drives them from afar so that they
cannot influence and eclipse us as She is blemish-less.
She will be the partaker of the Havis offered by us which is liked by Devas.

3. lesha (Vaishn ava Sarpa-di-esha):

Let this sweet offering be to the liking of the serpent-like motions that reside in the Earth, Sky,
also in the rays of the Sun and those that follow the Devat of Dyu-Loka. The lesh

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Nakshatras are the bodies of these Divine Serpents and so they follow their will. We invite them
to grace our Yajna.
The Presiding Deity, di Sesha (Vaishn ava Sarpa), is the initial Endless (Anantha) Energyremainder after Sshti of the present Universe and He is tuned to the sustenance of this Universe
(Vaishn ava, as Vishn u is in charge of Sthiti). He is ever ready to move (Nga = Na + A-ga ie.,
not unmoving) and be dynamic as per Vishn us plan.
The lesha Nakshatra (Constellation of six stars13) follows the movements:
of the Earth as di Sesha resides at its Core (Ptla Loka as the magnetic field of the liquid
iron) causing the diurnal rotation of Earth around itself,
in the intermediate Space (Antariksha) as Suns Gravitational field (as Adi Sesha also resides
at Suns centre as Sankarshan a Vyha14) causing the Yearly rotation of Earth around it and
in the Space (Dyu-Loka) between the Sun and the Siumra Chakra or Little Bear (of which
Yama, Mitra, Varun a, Agni, Indra, Kayapa and Atri are the members15) and in which the
Pole star is a part causing the Precession of Equinoxes.
Some Sarpas are in the light coming out of the Sun and so the Sun-light is known to be
controlled in its propagation by them16.

4. Anrdha (Mitra):
We approach God Mitra with an attitude of prostration to offer Havis to Him in order to grow
plentifully by the auspicious betterment (reyas) bestowed by Him on us that consists of

Expansion of our hearts and

Deepening of our intuitive (Yogic) experiences
By making us more broad-minded.
This will also result in the broadening of our circle of friends (Mitradheyam n astu).

Let us live a full life of hundred years heroically along with our children nourishing the Anrdha
Nakshatras by Havis.
This wonderful Anrdha Nakshatra (constellation containing three stars like an umbrella17
according to Vararuchi or five like a Trana: Arched doorway18 as per Kalidasa and known as ,
and stars of Scorpio) has risen in the east and Lord Mitra whose body is this Nakshatra, travels in
the expansive and conscious (planned) and Enlightened Way of gods (Deva-Yna) in the sky.
Mitra
Is friendly and benevolent to one and all that are in His line of sight19
Jann ytayati prajnan Impels people into action with thorough knowledge of their
present state20

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Ddhra pthivm uta dym Consciously holds the Earth and the Heavens (by his
gravitational field) as the rising Sun21
Kshth animish abhichashte constantly observes the efforts of striving people all the
time.22
Whoever trains oneself thoroughly and diligently with Mitras vow of constant playful Effort, such a
person never faces a failure and is never touched by sin from afar or near23.
Gods like Indra stay close to Srya as his attendants, to obstruct his exceedingly compassionate and
benevolent Vision from falling on demons apprehensive of His granting boons to even them. Among
these, the attendants known as Mthara, Pingala & Danda are the forms of Yama, Agni and Rudra
respectively. As he stays near to Srya, Yama is known as Mthara24.
Thus we have a broad circle of friends and are always in a win-win position25.

5. Uttara-shdh:
May Vive Devas listen to our request and The Uttara-shdha Nakshatras (constellation
containing elepant-tusk-like two stars26 that are known as Zeta and Omicron in the constellation
of Sagittarius) grace our Yajna. Let them be famous for the sake of cattle so that we, the
worshippers may get good rain and our efforts at cultivation may be fruitful.
These shdhas are pure, ever-youthful, beautiful, dexterous and procreative maidens that act
auspiciously. They satisfy the thirteen Vive Devas, their masters, with our offering and lead us
to permanent success unattended by any failure27.
These Vive Devas are the highly capable and efficient (Mah-Viryh) Universal Postmen and
Escorts to human ancestors that
Are sons of Viw and Dharma28A. Viw is the daughter of Daksha Prajpati and they
Enter the place of rddha first28 in the following seven types of Pit-Yajnas29 in order to
carry the offerings given by Humans with raddh (respectful attention) to their
ancestors wherever they are and in whatever form. This is explained in the ankha
Smrthi29 as follows:
Daksha & Kratu come to Dara & Paurnamsa (rauta) Ishtis done on every Amvsy &
Purn ima by hitgnis,
Satya & Vasu come to Nndmukha done before any major function in the family like
Upanayana & Kanydna,
Dhuri & Vilchana attend Trtha Vidhi performed at the special occasion of visiting
sacred places like Prayga etc. ,

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Purrava & rdrava visit Prvan a done every year on the death anniversaries of ones
parents or maternal grand-parents,
Dhanu & Ruchi come to Hiran ya (Hema) rddha done by giving money during
Pushkara or when the doer is incapable due to illness etc.,
Kla & Kmuka attend Sapin da rddha performed to join the newly departed elder with
his/her previous generations and
Rudra visits Ekddishta rddha done only once on the death of an ancestor.

6. ravan a (Vishn u-Trivikrama):

Rshis hear of this ravan a Nakshatra (constellation containing Fish-like three stars30 known as
Aquila) with their divine ears as
The protector of the results of the meritorious deeds of all Jvas so that they are never
lost,
Having Divine and Noble Qualities,
Conscious of Herself and others and Playful,
The Executive Power of the all pervading Vishn u (Pathni: Lakshmi) that is His eternally
permanent Companion (Nitya-Anapyin),
Steadfast and never excited by adverse circumstances and
Receptive towards us, Her Devotees.
We worship Her with offerings (Havis) to be able to listen to Her Divine Prophetic Voice regarding
the results of our meritorious deeds.
This ravan Nakshatra moves in Her path, desirous of glory for Trivikrama-Vishn u that builds
bridges by His vast strides across the three planes of physical, vital and Jva Prajnas, the last being
potentially vastly expansive and who is greatly sung by the laws of nature (in Veda) for this. Hence,
She encourages practitioners of meritorious deeds that emulate Him by bestowing (their deserved)
fame on them.
We aspire to get such fame and divine ears by our persistence in our spiritual practice31.

7. Uttara-Prshthapada (Ahirbudhnya):
The Prshthapadas (legs of a cot) are four Karma-Devas that are gentle Brhman as in nature and
have drunk the divine experience of Sma-Rasa. Karma-Devas are those that attained to one of the
thirty three Deva positions that can partake of the Havis offerings (Havirbhuk) by their Selftransforming actions of previous birth/s32. They surround Ahirbudhnya with humility as His
Disciples who moves expansively excelling among both human beings (that are experts in
intellectual knowledge) and Divinities (that are experts in intuitive knowledge).
Ahirbudhnya is the

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Chief and most distinguished among Rudras that are experts in perceiving the divinity
existing at a more fundamental level in the apparently disorderly and chaotic parts of the
world. He is engrossed in reaching to greater depths (where the inner underlying order can be
perceived) by piercing through the apparently disorderly levels of reality.
Excellent among humans, as He is highly thoughtful and knowledgeable.
Also the excellent among Devas, by virtue of His constant Effort in continuously finding
unforeseen and new (even if they are not straightforward) ways to fructify our actions
(Karma-Phala-Dna). He is able to achieve this by being rooted in Himself and by His
Thoughtfulness of the deepest order.
The Prshthapadas surround him at each level/depth stably like the four legs of a cot and form a
protective armor around him to prevent the disorderly forces from approaching and distracting him
from his single-minded concentration to formulate ways of bestowing the Karma-Phala for us, the
human Jvas.
Prshthapadas are:
Brhman h pure, clean, workaholic, striving, calm in mind
Smaph drunk with divine experience
Smysah gentle and calm
chatvrah prshthapadh stable like the four legs of a cot
Karmadevh attained godhead through their effort and spiritual Sdhan
Stuvantah praising the qualities of the Ahirbudhnya their leader
Namas upasadya following him with devotion
Parishad Abhirakshanti Surround and Protect him at various levels from the apparently chaotic
forces
We are blessed with stability by worshipping these Karma Devas, the Prshthapadas and their
Leader, Ahirbudhnya33.

8. Bharan i (Yama):
The Bharan Nakshatras (constellation containing furnace-like three stars34) presided over by
Yama, separate the sins of all Jvas from their meritorious deeds and store them away in
individual sachets.
This Yama is the personification of the following set of five fundamental qualities35 that are the
basis of all other good qualities. These are:

Page 12 of 16

A-hims (Nonviolence)
Satya (Truthfulness)
A-steya (Non-stealing)
Brahmacharya (Continence) and
A-parigraha (Non-receiving)

These five qualities are so fundamental that they have been extolled in our Scientific literature as
the ultimate principles of ethical life36. Swami Vivekananda translates this Patanjali Yoga Sutra
as follows: These, unbroken by time, place, purpose and caste-rules, are Universal Great Vows.
These are to be practiced universally by every man, woman and child irrespective of
nation, country or position.
Such Yama is Bhagavn, that is one having the six Divine Qualities of Jnna, Aiwarya, akti,
Bala, Vrya and Tejas needed to evolve (Sshti), maintain (Sthiti) and withdraw (Laya) this
universe.
Those that experience this Universe as Bhagavns form realize and actualize themselves as that
Bhagavn.
Thus Bhagavn Yama worships this Universe (Viwa) by performing His Self-appointed duty of
doing Hita (beneficial in the long range and at a global level) to the myriad forms of VsudevaNryan a manifesting as all these Jvas although His actions may appear temporarily as
unpleasant to those Jvas.
May such Lord Yama formulate an easy and fearless way to us, meditators of His Qualities.
This Yama that is the Personification of the Five Divine Fundamental Qualities, moves about
constantly in Bharan that contains the records of all our deeds, good and bad, without any
contact with our bad deeds whatsoever.
The Gods, that are the several Forms of the various Divine Qualities of Bhagavn, have
recognized Lord Yama as the most appropriate among them for the examination and weighing of
good and bad deeds of all the Jvas and hence anointed Him as the King to rule over the departed
Souls.
We worship this strange King Yama with offerings of Havis requesting Him to keep our bad
deeds dormant in His office Bharan , thus allowing us to progress forward in our spiritual
practice in spite of our past bad deeds.
The following four qualities manifest externally in Yama:
Exactness
Punctuality

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Justice and
Being the Personification of Dharma (Righteousness).
The touchstone for perfection in our spiritual practice in the achievement of Yamas basic Five
Characteristic-qualities is the open manifestation of the above four derived qualities verifiable
and visible to others.
Only Yama that has concern for the spiritual progress of all the Jvas is fit enough to think, judge
and deal with their good and bad deeds. All others need have no business regarding these.
We attain prior knowledge and mastery over Death like the great Svitri and win membership of
Yama-Sabh by our devotion to Lord Yamas unique Characteristics37.

Notes:
1. Spdhiranupdhicha Pratibimb Dvidheshyate|
Jva asynupdhirindrachpo Yath Raveh||-Paingi ruthi
Pratibimbmak Jvh Prdurbhvh Pare Smrth|-Varha Purn a quoted by r
Madhvchrya in 2-3-50 of his Brahma Stra Bhshya.
2. Viprn m Sammatam Lke Yajna Kalrtha Siddhaye||-Vednga Jytisha by Lagadha-3.
3.

Bhagavath Rpam Rpam Prati Jvkhyah Pratibimb Babhva| Babhva Iti .

Anditvrthe||- r Madhvchryas Bhshya on Brhadran yaka Upanishad, Madhu Brhman a
4-5-19: Rpam Rpam Pratirp Babhva|.

4. Kttikdi-Bharan yanta-Nakshatreshti-Architday|-Skanda Purn a-Sanatkumra SamhitLakshm Sahasra Nma-loka no.106.

5. Kma jyam-(Taittirya ran yaka)-Mah Nryanpanishad-Anuvka-80-1.

6. Mshakanapadkrtau Vidhau Vyma-madhya-milite Tri-Trake| quoted by r Gobburi

Venkatananda Raghava Rao in his Telugu book Nakshatramulu chapter 22.
7. Ilval Pancha Trak-in Kshraswamis commentary on Amara Koa (AK)-Prathama Kn da
(PK)-Digvarga (DV)-23: Ilvals-Tachchiro Dee Trak Nivasanti Yh||.
8. Bhrambhmsyanalnilmbaramaharnth Himmuh Pumn
Itybhti Charchartmakamidam Yasyaiva Mrtyashtakam|
Nnyatkinchana Vidyate Vimatm Yasmt Parasmt Vibhh
Tasmai ri Guru Mrtaye Nama Idam ri Dakshin mrtaye||- 9th lka of r Adi ankaras
Dakshin murtyashtaka.
9. Invakbhyas- Svh, shadhbhyas- Svh, Rajyya Svh, Abhijityai Svh||- Taittirya
Brhman a-3-1-4-3.

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10. iva Bn ena Ilyante Preryante Ilvalh|-Lingayasuris commentary on AK-PK-DV-23.

11. Dhanurkram Pancha|-Vararuchi, Naukkram Pancha| -by another author- r Gobburi
Venkatananda Raghava Raos quote in his Telugu book Nakshatramulu Chapter 22.
12. Adityai Svh, Punarvasubhym Svh, bhtyai Svh, Prajtyai Svh|-Taittirya
Brhman a -3-1-4-5.
13. Sarpa t|-Vararuchi & slesh is Chakrkti Shat Nakshatrtmakam-Dpika both quoted
by r Gobburi Venkatananda Raghava Rao in Nakshatramulu Chapter 37.
14. Sankarshan a Mrtiswarp Yosvdityah Paramapurushah Sa Eva Rudr Devat|-in
Mahanysa.
15. Yasmai Namah, Tat-Sir Dharm Murdhnam, Brahm-Uttar Hanur-Yajn Adhar, Vishn urHdayagm, Samvatsarah Prajananam, Asvinau Prva-Pdau, Atrir-Madhyam, Mitr-Varun au
Apara-Pdau, Agnih Puchchasya Prathamam Kn dam, Tata Indras-Tatah Prajpatirabhayam
Chaturthagm-Iti|-Taittirya ran yaka-2-19 (Swdhyya Brhman a).
16. Bhujaga Namith Sapta Turagh|- r Gobburi Venkatananda Raghava Raos quote in
Nakshatramulu Chapter 37.
17. Anrdhe Chatrakra-Trayam|- Vararuchi- r Gobburi Venkatananda Raghava Raos quote in
Nakshatramulu Chapter 62.
18. Anrdhe Tran ktni Pancha Trake|- r Gobburi Venkatananda Raghava Raos quote in
Nakshatramulu Chapter 62.
19. Sarva-Bhteshu Medyati Snihyati-Iti Mitrah-Mida Snehane- Lingayasuri on AK-PK-DV-30.
20. Mitr jann ytayati prajnan Taittirya Samhit-3-4-10-45.
21. Mitr ddhra Pthivm uta Dym-Taittirya Samhit-3-4-10-45.
22. Mitrah kshth animish abhichashte- Taittirya Samhit-3-4-10-45.
23. Prayasvn Yasthe ditya ikshati Vratena Na Hanyate Na Jyate Tvt Nainam Agmh Anti
Antit Na Drt- Taittirya Samhit-3-4-10-45.
24. Mtharah Pingal Dandah Chandmoh Priprvikh
Sryasya Daylutvt Raksh-Vara-Pradna-ankay Indrdayah Tannikate Vighnam Kurvantah
Vartante| Tatra Yamgni-Rudrh Kramena Mthara-Pingala-Dandh Ityuchyante| Mathati
Nivasati Srya-Sampe Mtharah| Matha-Nivse|-Lingayasuris commentary on AK-PK-DV-31.

Page 15 of 16

25. Mitrya Svh, Anrdhebhyas- Svh, Mitradheyya Svh, Abhijityai Svh ||-Taittirya
Brhman a-3-1-5-1.
26. Gaja-Dantkti Dvi-Traktmak| - r Gobburi Venkatananda Raghava Raos quote in
Nakshatramulu Chapter 69.
27. Vivebhy Devebhyas-Svh, Ashdhbhyas-Svh, Anapajayyya Svh, Jityai Svh||Taittirya Brhman a-3-1-5-5.
28. rddhgre Vianti-Iti Vive-Via Praveane (1-1-10)-Lingayasuri on AK-PK-Swargavarga-10.
28A. Daa Dharmya Kydt Dvishat-Trin ava Chendave|
Bhutngirah Kvebhyo Dve Dve Trkshyya Chparh||-6-6-2, rmad-Bhgavata
Bhnur-Lamb-Kakub-Jmir-Viv-Sdhy-Marutvat|
Vasur-Muhrt-Sankalp-Dharma-Patnyas-Sutn n u||-6-6-4, rmad-Bhgavata
29. Daskshasya Duhit Sdhv Viw Nma Prakrtit|
Tasyh Putrh Mahvryh Vive Devh Traydaa||
Ishti rddhe Daksha-Krat Sankirtyau Vaivadevikau|
Nndmukhe Satya-Vas Tirthe Dhuri-Vilchanau||
Purravrdravau Chaiva Prvan e Samupasthite|
Hema rddhe Dhanu-Ruch Sapin de Kla-Kmukau||
Ekddishte Rudra Samjno Vive Devh Traydaa||- ankha Smrthi.
30. Matsykra-Trayam ravan am|- Vararuchi--r Gobburi Venkatananda Raghava Raos quote
in Nakshatramulu Chapter 76.
31. Vishn ave Svh, rn yai Svh, lkya Svh, rutya Svh ||-Taittirya Brhman a-3-15-7.
32. Ye Karman Devatvam-Abhi-Sampadyante|-BU-4-3-33: Agnihtrdi rauta Karman Ye
Devatvam Prpnuvanti Te Karma Devh | - r ankaras Commentary on it and also Ye
Karman Devn-Apiyanti|- Taittirya Upanishad-2-8-3: Karma Devh: Ye Vaidikena Karman
Agnihtrdin Kevalena Devn Apiyanti| Dev Iti Trayastrimsat Havirbhujah||- r ankaras
Commentary on it.
33. Ahaye Budhniyya Svh, Prshthapadebhyas-Svh, Pratishthyai Svh ||-Taittirya
Brhman a-3-1-5-11.
34. Chullik Trn i Apabharan |- r Gobbri Venkatananda Raghava Raos quote in
Nakshatramulu Chapter 88.

Page 16 of 16

35. Ahims-Satya-Asteya-Brahmacharya-Aparigrah Yamh|-Patanjali Yoga Stra (PYS)-2-30.

36. Ete Jti-Dea-Kla-Samaya-Anavachchinnh Srva-Bhaum Mah-Vratam| -PYS-2-31.
37. Yamya Svh, Apa-Bharan bhyas-Svh, Rjyya Svh, Abhijityai Svh ||-Taittirya
Brhman a-3-1-5-14.