Ashwini Nakshatra — The Star of Healers

“O Asvins, with horses that flew with swift wings ye delivered Bhujyu from distress. To the son of Tugra who had invoked you at the ocean, Asvins, you with your chariot swift as thought, well-harnessed, carried him off to safety.

To he who was blinded, O Asvins, ye gave eyes. Great and weal-giving is your aid, O Asvins, ye made whole the cripple. Ye saved Rebha from tyranny. Ye made the barren cow of Sayu stream refreshing milk, and Vandana was helped with extended life. Doers of marvels, skilful workers, ye restored Vandana, like a vehicle worn out with length of days.

From earth ye brought the sage to life in wondrous mode. As charioteers skilled in driving, ye then went to him who mourned in a far distant place, him who was left forlorn by treachery of his sire. Rich with the light of heaven was then the help ye gave, and marvellous your succour when ye stood by him.”

- Hymns in the Rig Veda in praise of the Ashwini Kumaras

Photo by Konevi (sourced via Pexels)

Preface:

I have always been fascinated by the old Vedic tales that play with the language of symbolism, metaphors and deities, while concealing some hidden meanings that are left open to be explored and interpreted in various subtle ways. One such story is expressed in Vivekananda’s exposition of Patanjali’s Yoga Sutras. In the story, Lord Indra gets turned into a pig and he soon forgets his true divine nature (as the King of Gods) and becomes deeply attached and enmeshed to his pig identity (form), pig family and pig life (which is a symbolic reference for man’s mistaken self-identity on this dualistic plane and man’s subsequent struggles and confusion in this realm of Samsara/Maya).

These stories are ways in which we can connect to the more profound aspects of Vedic philosophy and the teachings of ancient sages, but some of these stories are specific to Nakshatras and Jyotish. For those who are well acquainted with these ancient tales and have gathered their true meanings, I presume that Jyotish must come rather easily to them. I do not claim to be one among them, I am just stating that the real Jyotish lies hidden in those stories and scriptures and needs to be extracted from there.

In ancient texts, even the timing of Yuga Cycles are referenced by studying Nakshatras, which tells us of their deep significance in the larger scheme of things. This is also why Jyotish has always emphasised the use of Sidereal placements (Nirayana Cakra) in relation to the natal chart because it is deeply rooted to the background of the stars and their actual positions in the sky. In the Vedas it is written that the stars are the Abode of the Gods.

“Like a dark steed adorned with pearls, God has decorated the heavens with constellations. The light of the Sun hides them in the day, and all knowledge of them is divined in the darkens of the night.”

- Hymn 67, Rig Veda

In Bhagavad Gita, Lord Krishna tells Arjuna, that among the Nakshatras (constellations) he is Abhijit. Even the birth of significant personalities such as Jesus and Gautama Buddha have been marked by the placement of constellations, and throughout history we see many similar references. A thorough and objective examination of history reveals that in ancient India, Jyotish or some variation of the study of Grahas (planets) and constellations and the practice of timing events based on the study of stars (Muhurta) was always in practice and that a rich astrological tradition had always flourished since ancient times. We see references of astrology going as far back as the Rig Veda.

But over the span of the last 1000 years (and going even further back) India has lost countless artifacts, books, scripts and has had to witness the gradual decline of its ancient learned communities, its cultural heritage and philosophies, and its educational institutions (such as the loss of Taxila, Nalanda, Gurukul structures, etc) due to various complexities ranging from internal strife and external (foreign) agents of oppression, imperialism, colonialism and violence. It is understandable that a country that has been caged for nearly 1000 years under foreign oppression would take some time to rediscover and revive its own ancient heritage which includes, but is not limited to, Jyotish Shastras. A lot of ancient knowledge has been lost or has become heavily diluted or corrupted in time due to various reasons, but perhaps slowly we can rediscover our own roots and learn to appreciate the wealth of knowledge the ancient sages of the land had shared out of compassion for the plight of man, who is born to face struggles in the Dark Age of Kali Yuga where ignorance and greed dominates the landscape.

One may ask why does Jyotish give so much importance to the Nakshatra of Moon (as opposed to the Nakshatra of other grahas)? Shri Achala Sylwia Mihajlovic ji addresses this question by citing the Upanisads. In Maitri Upanisad it is written: “For thoughts alone cause the round of births; let a man strive to purify his thoughts. What a man thinks, that he is; this is the old secret.” Hence, Achala writes: “This is why in [Jyotish], we pay so much attention to a careful study of the exact position of one’s natal Moon. Moon represents our mind or manas. The world around us is merely an external projection of that manas. This is why getting to know more about our mind, which is ever weaving, ever creating its own stories and illusions, is key for changing those narratives ... The nakshatra (constellation) occupied by the Moon tells you a lot about your mind’s inborn tendencies, aspirations and desires.”

Chandra: The Lord of Nakshatras

The Vedic texts refer to the 27 constellations as the Daughters of Daksha and these Nakshatras were married to Chandra (Moon) and it is said that Chandra spends a day with each of them to keep them all happy, but he shares a special fondness for Rohini among all the stars for which he even incurred a curse. It is said that astronomically Moon’s motion is not uniform and the constellations and signs in the sky are not at equal lengths, so Moon actually slows down in the constellation belt of Rohini. This is another way of describing his favouritism towards this Nakshatra as he spends more time here. So perhaps not-so-coincidentally, Moon’s moolatrikona rasi and exaltation rasi is Taurus (Vrishabha) which is where we find Rohini Nakshatra. As Daksha is said to be the father of Goddess Sati, the wife of Lord Shiva, the stars are considered the ‘Sisters of the Goddess’. The Moon itself is given the status as the Lord of Nakshatras.

But in certain ancient texts (including the Vedas), they refer to Krittika as the starting or first Nakshatra in the order based on philosophical reasons. One viewpoint states that the order is based on Nara-Chakra (i.e. mapping nakshatras to different body-parts in which Krittika represents the Head portion of Kalapurusha or Cosmic Being). But to keep things simple: let me refer to Brihat Parashara Hora Shastra (BPHS) which states that the 27 Nakshatra scheme commences from Ashwini (refer: Ch 3. 4–6). Another classical text, Jataka Parijata states that the zodiac (Mesha or Aries) commences from Ashwini (Ch 1, Sl 7). Others like Brihat Jataka (Ch 1, V 4) and Hora Sara (Ch 1, V 14) confirm the same view. So we can safely assume that Ashwini is the first (starting) Nakshatra for astrological purposes.

Ashwini Nakshatra (00'00 - 13'20 Aries)

The word Ashwini means one who is ‘born of a mare’. In Vedic literature, special references are given to quadrupeds. Be it a cow or a horse, they represent two companion ideas in the texts — that of light and energy, consciousness and force. (Reference: ‘Revelations of Zodiacal Signs and Lunar Mansions’ by Bepin Behari)

Shri Achala Sylwia Mihajlovic describes this constellation as follows:

“Ashwini Nakshatra is governed by the Divine Twins who possess the heads of horses, and are seen as the sons of Light and Consciousness. Airy, swift and dynamic in nature, its energy resembles a running horse. It makes everything more dynamic, speedy and energised. It helps us to achieve our goals quickly and to find solutions fast. With its power of recovery it has the power to bring instant, miraculous healing to the body and energises us from within. After all, it is the asterism of prana itself. Because not only our life’s experience in this earthly realm starts with the first breath, but, according to the Vedas, even the creation of the universe starts with the exhale of Lord Vishnu — when the still waters of creation are stirred into motion and we enter the world of duality (symbolically represented by twins). Hence it is the first Nakshatra of the zodiac.

“Dwelling in the sign of Aries, which is the head of Kalapurusha (Spirit of Time), Ashwini nakshatra can bless us with powerful intellect, memory, ability to learn and strong nervous system … It represents the power of the mind itself, which is ever in movement. Yet, the shadow side of this asterism is impatience (after all it is mulatrikona of Mars), impulsiveness and uncontrolled instincts. For Ashwini nakshatra natives it becomes essential to meditate and learn how to control their mind, through the power of pranayama (yogic breathing), so their mind and energy does not run impulsively like a wild horse, but is safely attached to the chariot of Consciousness.”

Origins of Ashwini Kumars

In Varaha Purana (8.3.2), the origins of Ashwini Kumaras (the deities who lord over the Nakshatra of Ashwini) are described in detail. The story starts with King Prajapal requesting Sage Mahatapa to describe how both the Ashwini Kumars came into being. Sage Mahatapa narrated the following story: Marichi was Lord Brahma’s son while Kashyap was Marichi’s son. All the Twelve Adityas are the sons of Sage Kashyap. One of the Adityas, namely Martand (Surya), was married to Vishwakarma’s daughter whose name was Sangya. Martand had two children with her and their names were — Yama and Yami. Being unable to bear the extreme radiance (heat and light) of Martand, Sangya created a shadow identity of herself and after instructing her shadow to serve her husband (Martand) in the best possible manner, she went to live at Uttarkuru. Later on, when Martand came to know about the truth of what had happened, he went to Uttarkuru and found Sangya in the form of a mare. He then changed his own form and became a horse. Both of them stayed there for a long time. In due course of time, Sangya gave birth to two sons who became famous as Ashwini Kumars. Martand instructed both his sons to please Lord Brahma with their devotion. Both of them engaged themselves in austerities and penance as instructed by their father. Finally, Lord Brahma, pleased with their devotion, appeared and blessed both of them by saying: “Your good looks and knowledge of Ayurveda will be unmatched in the world.” It was ‘Dwitiya’ (the second lunar day) when lord Brahma had blessed both the Ashwini Kumars. This is the reason why this particular day is specially marked for the worship of Ashwini Kumars.

The Skanda Purana describes the origins of Ashwini Kumaras in a similar manner, with minor variations. Surya was married to Sanjana, the daughter of Vishwamitra and the Goddess of the Clouds. She had three children, two sons and a daughter — Vaivasvart Manu, Yama and Yamuna. Since Surya was too bright and hot, she was not able to stay in his presence for long. So when the heat became unbearable Sanjana left Surya by creating a shadow figure of herself named Chhaya.

She later regretted her actions and wanted to return to her husband but couldn’t do so. Sanjana went away to a forest and disguised herself as a mare. She only grazed on dry grass which she considered a form of austerity (Tapasya) that would help bring her husband back and give her the strength to tolerate the rays of the Sun. When Surya found out what had happened, he went in search of her. He transformed himself into a horse (took the form of Vivasvant) and re-established relations with Sanjana. From this union, the twins Ashwini Kumaras were born. The love of Surya and Sanjana overcame many hurdles and the end product was the Ashwini Kumaras.

The Ashvins or Ashwini Kumaras (Sanskrit: asvin, dual — asvinau) are described as the divine twin horsemen in the Rigveda. Nasatya and Dasra are the names of the elder and the younger twin, being the God of Health and the God of Medicine respectively. The twins also symbolise the shining of sunrise and sunset, appearing in the sky before the dawn in a golden chariot, bringing treasures to men and averting misfortune and sickness.

Sri Aurobindo describes the Ashwini Kumaras as “riders on the horses, symbolic of force — specially of life energy and nervous force, the Prana. They are gods of enjoyment, seekers of honey; they are physicians, they bring back youth to the old, health to the sick, wholeness to the maimed.”

Indic scholar Rohit Arya states that Ashwini is actually derived from a root word which means “to fill everything”. One of the twins pervades the universe with light, the other with moisture. This is symbolically linked to the nature of Vishnu as “He Who Pervades All.” He says the horse as a symbol of prana indicates the Ashvins’ perfect control over the breath, as well as their dazzling speed. He says the Ashvins embody the old Samurai dictum — ‘to think and to act are one and the same’ and this defines them in their ability to think quickly and act swiftly.

The late Subbaraya Sharma echos a similar view. He mentions that Ashwini is derived from the statement: “Ashugacchathi Aswah Asu Vyaptha; Aswasya Apathyam Strii Aswini” — which means that which is spreading out with speed. The Supreme Being spreads out into the world and becomes its base (ground of being). The Lord (Para-Brahman or Pure Consciousness) is said to be all-pervading having neither a beginning nor end.

The Rig Veda describes the Ashvins as “swift-footed lords of bliss and much-enjoying.” It describes them as being “agile, brilliant, energetic and joyful” among the Gods known to man. They speed through the cosmos like a fleet of horses and they are as swift as rivers. Later stories describe the Ashvins as ‘sensual gods’.

“Ashvins, harbingers of the dawn, wonder-workers are they. Born of the oceans of space, they create the seas of morning mist. Faster than the mind, they bring wealths of the world. With intelligence and inspiration, they reveal the treasures of the Vasus, they are brilliant, generous, divine.”

- Rig Veda (translation of Tulsi Ram and Swami Dayananda)

In the book ‘Nakshatras: The Stars Beyond the Zodiac’, the author Komilla Sutton describes the Ashwins as follows:

“Ashwin means a cavalier or a horse tamer. The horse symbolically represents our senses, desires and creative energies. As cavaliers have the ability to ride horses, this energy is connected to the ability to master our desires and take control of the senses. Ashwins are the harbingers of Usha (dawn). Dawn represents the promise of a new tomorrow while there is still an element of attachment to the mysterious night (darkness). Ashwins are the link between the darkness of the night and the brightness of the day, and as the dawn approaches, they represent the freshness and mystery of the new day. Ashwins bring new light and awareness to the incarnating soul which is still rooted to the karma of old deeds.”

Ashwini Kumaras are the twin sons of Surya. Their individual names are Nasatya and Dasra.

Idealism as a Defining Trait

Komilla describes why idealism is a trait strongly associated with the Ashwini Nakshatra natives. She writes: “The Sun (which represents the soul) gives birth to its image through Ashwini — they represent the duality of life, of being the link between heaven and earth, day and night, past and future. The Ashwini Kumaras are luminous in nature, they are beneficent and have great curative powers. They can restore youthfulness and rejuvenate the old. The Ashwini natives can be misunderstood, as people do not sense the innocence and idealism under their strong exterior. Ashwini natives want to be masters of their own desires and destiny. So there is great idealism within. But they have not faced the challenges of life, so their idealism will be tested as they encounter more obstacles in life.”

Komilla then describes the nature of Ketu and Mars and how these two Grahas influence this Nakshatra. She writes: “Ketu is a mystical planet which is headless and spiritual. It is a Graha that is hard to understand but it harbours divine aspirations. Ketu is the significator of Moksha. Moksha is about letting go of our individual selves [ego or Ahamkara] to merge with the Eternal and Universal Consciousness. The beginning of the Nakshatra Mandala is ruled by Ketu, which shows that the true purpose of our manifestation on Earth is to attain Moksha. This is the stage where the mind is pure and not yet entangled with the attachments and desires of this life, yet it brings past life issues that have to be resolved in order to progress.”

Ketu seeks a state of absolute perfection which is Ananda — a happiness only attained through the unity with the Divine — so Ketu creates dissatisfaction on the material plane since the happiness we find here is transitory or impermanent (fleeting or not lasting). Hence Ashwini natives can feel a sense of dissatisfaction with the present reality as it can never match up to the idealism that Ketu longs for.

Ashwini falls entirely in Mesha rashi (Aries). Komilla writes:

“Warrior Aries is known for its courage and its higher purpose is to protect others, which is the energy of Mars. Ashwini natives are urged to sacrifice their desires in order to seek out Self-realisation. But these natives may swing from one extreme to the other, from ascetic to the sensuous, from spiritualistic to materialistic. Their conflict centres on the need to let go of past attachments and go where Ketu wants them to go. Ashwini in Aries shows the living soul is very much in touch with its roots of the past life. Aries has the courage to explore where others have not been; Ashwini brings idealism and honour from the past.”

As Ketu is said to act like Mars, the purity of Mars has to be attained in order for action, courage and protection to work in service of oneself and others.

In the book, ‘The Greatness of Sri Gayathri Jyothisha Sasthra’ authored by the late Subbaraya Sharma, it is written: “The derivation of Mesha is “Mishathithi Mesha” — that which blossoms. The Supreme Being is said to blossom as the world and as its source. The constellations that fall within Mesha represent the seat of the Supreme Being.”

The author adds:

“Mars as the lord of the rasi (Aries) thus influences the constellations that fall within Mesha (one among them being Ashwini). Mars is fire, Chidagni, Jnanagni, Brahmagni and so on. It therefore follows that Mars is born out of the Supreme Being who is synonymous with fire.”

The Ashwini star is ruled by Ketu in the Vimsottari Dasa scheme. Ketu denotes the quality of Tamas (which corresponds with darkness and ignorance). So there is a need to transcend Avidya (ignorance) and to attain Vidya (knowledge) through the right means.

Power to Hear:

In the Nakshathresthi of Yajurveda, it is written that the Ashwini Kumaras desired the power to hear and to not experience deafness. Deafness is actually symbolic for Man’s state of ignorance because when one is deaf he/she mistakenly assumes that there is no such thing as sound anywhere, since it is not within one’s boundary of experience (that of the senses). It requires external knowledge to be imparted from those who have actually experienced sound in order for a deaf person to understand that there are realities beyond one’s limited scope of experience.

This is why the state of Turiya (Pure Consciousness) is described as the state of consciousness which transcends all the three common states of consciousness that we all normally experience (the states of waking, dream and dreamless sleep). This is also why the very word “Guru” implies one who removes darkness and darkness is the quality of Tamas (ignorance). The ignorance pertains to our inability to realise our true nature, which is that we (as personified consciousness — Jeeva) were never separate from the source (universal consciousness — Shiva). To transcend duality, which is the play of Maya, is to transcend the state of ignorance. So the Nakshatra of Ashwini has great significance in relation to overcoming ignorance (darkness or deafness) through attaining right knowledge from the right sources (Vedas).

Photo by Kata Pal (sourced via Pexels)

Robert Svoboda and Hart Defouw in their book ‘Light On Life’ classify Ashwini nakshatra among the “Passive Nakshatras”. They define passive as follows:

“Passive Nakshatras when afflicted can indicate a listless approach to life and life goals, procrastination, excessive and paralyzing idealism, irresoluteness and lack of courage, while under favorable circumstances they signify strong awareness of others, compassion, and an ability to accept reality appropriately, to ‘let Thy will be done’.”

Robert and Hart also mention that Ashwini belongs to the Creation (Shrishti) category of Nakshatras.

They write: “Creation Nakshatras imply the beginnings of things, Maintenance Nakshatras suggest their preservation, and Dissolution Nakshatras indicate their destruction, discontinuance or dismantling. A visionary executive brimming with initiative and with the courage to inaugurate new plans may well have significant factors of her horoscope placed in Creation Nakshatras. Her assistant, a nickle-and-dime-counting plodder, may be instrumental in maintaining what is established through the executive’s enterprise if the assistant’s chart has significant placements in the Maintenance Nakshatras. Dissolution Nakshatras may predominate in the chart of the man who clears away things that have become useless or superfluous, whether he dismantles cars or corporations.”

These authors categorise Ashwini as belonging to the direction (gaze) of ‘level-facing’ (tiryanga-mukha) Nakshatras (i.e. neither ‘upwards facing’ nor ‘downwards facing’, but instead sideways or level-facing).

They write: “The ‘level’ Nakshatras represent the midpoint between expansion (growth or upward direction) and contraction (downward direction).

The Ashwini Nakshatra is categorised under the masculine energy or male gender. This classification points to the archetypal masculine qualities that the Nakshatra grants the native. The Chakra connected to this Nakshatra is Vishuddha (Throat Chakra). The tree connected to this Nakshatra is Nux Vomica (Other names: Snakewood or Strychnine tree; Tamil name: Etti, Sanskrit: Karaskara, Hindi: Kuchla). As per Bepin Behari, Ashwini star relates to the Akasha Tattva — the subtle ethereal substance (space element) that pervades the universe.

Laghu (Light or Swift)

Ashwini belongs to a category of Nakshatras that are termed as Laghu (not heavy, i.e. light) and and Kshipra (quick, swift). The three light stars are Ashwini, Hasta and Pushya. These light stars are swift in their working. Hence they are suitable for the following activities: Trade, sensual activities, acquisition of knowledge, exploring fine arts, making ornaments, engaging in skilled labour (such as carpentry or plumbing), getting medical treatment or administering medicine, borrowing or repayment of money.

Vayu Tattva (Air Element)

The book Shiva Swarodaya (attributed to Lord Shiva) states that Ashwini Nakshatra falls under the influence of Vayu Tattva (Air Element). Vayu-dominant natives tend to be good at interaction and communication (socialising) but can also over-indulge in thinking (mentation), which in its negative manifestation can serve as a serious impediment to understanding the nature of the pure mind (Mahat).

Dosha: Vata (Airy nature)

Because this Nakshatra is connected to the Vata (airy) element in the Tridosha scheme, and because it falls in the head (anatomy) of Kalapurusha (Aries), the Ashwini natives are gifted with intelligence and they make good researchers and teachers.

Robert and Hart describe the Ashwini Kumaras as ‘heroic, golden-armored, horse-headed twins who as physicians to the celestial gods performed many medical miracles.’

The two authors add:

“The horse symbolism of Ashwini often indicates an interest in things equine; Ashwini also rules all means of transportation, and suggests a great need for movement and speed. It inclines toward quickness of movement, acquisition, and comprehension, and indicates both the power to initiate activities and the motivation necessary for such action. This quickness may retard efficiency, as when speech becomes indistinct because it is too rapid, when stuttering results from an intense desire to get the words out, or when haste in action makes waste.”

Varna: Vaishya (Mercantile Class)

Ashwini belongs to the Vaishya varna and the body part associated with Ashwini is the top of the feet. Since the Nakshatra relates to Vaishya varna, these natives can excel as businessmen, traders, landlords and anything related to the mercantile line of work, assuming the rest of the chart supports such a vocation. The Vaishya’s natural aptitude is suited for trade and business.

Happy-go-lucky Disposition

Robert and Hart describe Ashwini nakshatra natives as follows: “Possessing a happy-go-lucky disposition combined with lively intelligence. Ashwini’s association with the Ashwini Kumaras may indicate medicine, healing, or ministering to people’s needs, or perhaps engagement in miraculous or heroic pursuits. The personal splendor of the Ashwini Kumaras generates personal charm, elegance, love of jewellery, and popularity, but also implies a certain extravagance.”

Yoni: Ashva (Male Horse or Stallion)

Every Nakshatra has a Yoni symbolism associated with it. For Ashwini Nakshatra the Yoni associated with it is Ashva (Asva) or Horse (Stallion).

Agni Purana (Ch. 19) declares that Horses were born, in this world, of Tamra, wife of sage Kasyapa, one of the Saptarishis and grandson of Lord Brahma.

The literal Sanskrit translation of the word Yoni is ‘vulva’ or ‘womb’, but the deeper implication of the word is ‘origin’ or ‘source’. Yoni represents the ‘Shakti’ or energy (power) aspect which is rooted in us and finds expression through us. It shows how this energy gets manifested through a particular form (in this context through its association with one’s Janma Nakshatra).

The Ashva Yoni energy represents one who is dynamic (active in disposition), passionate, independent in nature, determined (persistent), creative, strong, virile (like a horse), fast-moving, freedom-loving, sexual and dependable (trustworthy and honest). The energy represents one who is skillful (especially with their hands) and good at initiating things (starting any sort of work). Much like a horse, it shows someone attractive by appearance and swift in terms of their movement or action. The Yoni represents one who is spiritually inclined, but highly reactive in nature (especially when faced with confrontational situations). The phrase ‘Let Bygones Be Bygones’ doesn’t apply here as this energy is about reacting instantly rather than letting go.

Transcending the Senses

The Brihad Aranyaka Upanishad describes the ceremony of a horse-sacrifice and this can be interpreted symbolically. Horses represent the untamed senses and the ability to tame them (or transcend them) is described to bring peace, tranquility and clarity to the mind, which are preconditions to progressing towards the Ultimate (Self-realisation). The horse-sacrifice is a symbolic idea which represents the sacrifice of desires and sense-indulgences in a quest to attain the higher or purer state of tranquil mind and bliss (Ananda). Surya (Sun) is often depicted as riding the seven horses, showing the mastery of the Supreme Soul over the compulsive activity of the restless mind. At the stage of Ashwini, the soul wants to tame its desires in order to control its lower nature and evolve towards its higher nature — Godhead (i.e. Supreme Consciousness).

Knowledge of the Supreme Self (Brahman)

The doctrine of Madhu Vidya (‘The Instruction of Honey’ or ‘The Bliss of the Supreme Self’), which is explained in Rig Veda (vide 1.90.6–8) and Brihadaaranyaka Upanishad (vide II.v.16) has deep significance in understanding the spiritual evolution of the Twin Horse gods (Ashwins).

Madhu Vidya was taught by Dadhyan Rishi to the Ashwini Devas. The horse heads here (symbolically) represent the unique eternal link between the Individual Soul (Jeeva) and the Supreme Soul (Shiva).

On the request of Devi Maitreyi, Maharshi Yagjnyavalkya explained what Dadhyan Rishi had taught the Ashwini Devatas in Atharva Veda. But there was a warning involved: Dadhyan cautioned the two Ashwini Devas that Lord Indra had set a prior condition that any being who attempted to learn the Madhu Vidya would automatically lose their heads. But Dadhyan assured the two Ashwini Devas that the heads would be kept in a secure state and they would be replaced by the heads of horses.

As the knowledge of Madhu Vidya was regarded as the highest (i.e. knowledge of the Supreme Self), the Ashwini Kumars couldn’t resist the offer and agreed to the conditions laid out by Dadhyan Rishi. They agreed to losing their heads and having them replaced by horse heads (vide II.v.17).

With that agreement, the Madhu Vidya was taught to Ashwini Kumars by Dadhyan Rishi, who then addressed them saying that they had tasted the Bliss of the Supreme (or ‘The Instruction of Honey’). Honey in this context is a symbolic reference to having gained the knowledge of the Supreme Bliss State or Brahman. The Madhu Vidya reveals the knowledge of transforming the Inner Self in order to attain union with the Supreme Brahman (the Infinite Consciousness). The Ashwini Kumars were also taught the methodology of replacing the horse heads with their own original heads implying that they could now regain their original form (Atma-Swarupa).

After teaching Madhu Vidya to the Ashwini Kumars, the Rishi explained to them that the Paramatma (Supreme Consciousness) manifested Itself first in the form of a being with two feet, like human beings or birds, and then later on as beings with four feet, such as animals. Since the Supreme Being expresses Itself through these bodies in their subtle form, He is called Purusha. The Rishi taught them: “Indeed there is no being, whether they be biped or quadruped or any other perceivable form, who is not enveloped by the Supreme Consciousness both within and without. In other words, there is nothing which is not pervaded by that Supreme Consciousness. The Supreme indeed made the bodies (various forms) and the organs of action & senses.”

He added: “As creation multiplied in various forms through the expression of Maya (power of illusion), it ceases only with the termination of Creation and till another new cycle gets renewed. That Parabrahma or the Supreme Creator is described as causeless, spontaneous, beyond comprehension of the intellect, and yet He is the Internal Reality (soul) or substratum of all beings. He is the judge of one’s thoughts & deeds. One’s self is the reflection of Brahman — the Infinite Consciousness. This Antaratma (consciousness or soul) of every being is a facsimile of Paramatma (Supreme Consciousness) and just as the Supreme knows everything, can see, hear, feel, act, react, think, comprehend and so on, the Individual Selves of all the Beings can certainly do so to their respective capacities. Like horses are yoked to a chariot, the internal organs and their functions are tied together to the Pure Intelligence (Pure Consciousness). This is the meaning and teaching of Madhu Vidya, nay the whole secret of Vedanta; this again is the cohesion or the link of the Inner Self and the Supreme Brahman.” With that, the Rishi concluded the story of what the Ashwins were taught by Dadhyan.

Rebellious Ashvins & Their Conflict With Indra

There is an interesting story that Lord Indra was angry with the Ashwini Kumaras, partly because the position of being a “physician” was described as a negative force in the universe because it interferes with the karmic nature of diseases which some Gods had deemed that man (being of the lower plane) must experience as retribution for his sins and for his own evolution in consciousness. But the Ashwins rejected this point of view and continued to heal humans of their diseases. For this reason, Lord Indra denied them Soma, which confers strength and immortality to the Gods.

Symbolically speaking, Soma, the elixir of immortality which is often described as having intoxicating effects like wine, has been associated with the lower form of happiness (sense-pleasures) and the higher form is Ananda (the bliss of union with Paramatman). So from an esoteric sense, the act of relinquishing Soma is about giving up sense-pleasures in search of Divine Happiness (Ananda). This perspective shows the many levels and nuances of interpretation that the ancient texts permit.

Ashvins or Ashwini Kumaras used their knowledge to help heal Gods and humans alike, and this incurred the wrath of Lord Indra, who denied them the drink of Soma. But the Ashwini Kumaras were not bothered by Indra’s actions, and instead they learnt to produce Soma or Amrit on their own, which points to their ingenuity. It shows their independent spirit and intelligence, and also their sense of stubbornness and rebelliousness (they were unwilling to bend to the rules laid down by the Gods), and all these traits we commonly associate with the Ashwini Nakshatra natives.

‘Physicians of the Gods’

The Ashwini Kumaras are rightly called the ‘Physicians of the Gods’. They made an iron leg for the warrior Vispala who lost his actual leg in battle. They were physicians who always worked on their craft and kept perfecting their knowledge. This Nakshatra embodies the power of healing, movement, intelligence, swiftness of action and lightness in nature.

It is said that the Ashwini Kumaras were the healers who gave the knowledge of formulating Chyawanprash to mankind. They were Raja-Vaidyas (Royal Physicians) to the Devas during the ancient Vedic times and they prepared the Chyawanprash formulation for Rishi Chyavana at his Ashram on Dhosi Hill. Hence the name Chyawanprash. This concoction, which is used even today by many, is supposed to help people stay young and rejuvenated.

The Ashwini Kumaras also taught mankind an efficient way to manage irrigation. So this tells us that the energy of this Nakshatra is about astuteness and knowledge to uncover simple, natural and elegant solutions for mankind’s various problems.

The Ashwini Kumaras get mentioned 376 times in the Rigveda, with 57 hymns specifically dedicated to them. In the epic Mahabharata, King Pandu’s wife Madri is granted a son by each Ashwin and bears the twins Nakula and Sahadeva who are known as the Pandavas.

Motivation: Dharma

The Primary Motivation or Goal associated with Ashwini Nakshatra is Dharma (duty). Dharma is a loaded word which is often misinterpreted and misrepresented but essentially it means to act with the right intention and in service of the Divine Law. Dharma is to discover for oneself what are the right values and codes of conduct in this material reality. It is to discover and follow that Truth alone and to only take Truth as authority. The Truth is however not man-made social fabric or social laws or social/cultural/traditional customs, moralities and norms, but rather the right values and intentions are discovered when one makes a sincere quest in pursuit of Truth. Ashwini natives may have strong values and a strong sense of duty and destiny, but they need to be careful against developing tendencies of self-righteousness which is not really an attribute of the wise. They should not let their sense of idealism cloud their judgement and promote arrogance and egotism.

Element: Vata

The element connected to Ashwini is Vata. Those learned in Ayurveda or Siddha Medicine or other forms of traditional medicine will be familiar with the principles of Vata Dosha. Ashwini embodies the natural qualities of Vata — action, sensation, inspiration, communication. The Vata nature shows a nervous disposition, there is a lot of active nervous energy here. These natives have a short attention span and must watch out for stress and other nervous disorders. These natives have this tendency to be impatient and want to achieve things too quickly.

Komilla writes: “The Moon in Ashwini shows a rapid and fiery mind, a mind teething with lots of ideas that need to find healthy expression. Boredom can be a huge problem for such natives as these people seek to be constantly challenged. A sensual person can take the path of passion and lose themselves in shallow relationships and turn selfish, while an evolved person with this placement can become spiritual or a healer. The first Dasha for these natives will be Ketu which shows an unusual childhood. They may experience issues of rejection or not being appreciated as a child.”

Perspective from Classical Texts

According to Hora Makarand: A person born under Ashwini Nakshatra is intelligent, handsome, takes interest in embellishing his body with excellent clothes and expresses precaution.

As per Hora Sara (written by Prithuyasas, son of Varahamihira): One born in Ashwini Nakshatra will be scholarly, steady, an expert*, faithful to his duties and an important person of his family. He will have self-respect and eat little. He will enjoy a high degree of respect and be of medium status.

Ed. Note: *I assume in this context, the word ‘expert’ implies one who is skillful in a general sense (overall sense) rather than an expert in a specific domain. Nonetheless, something appears lost in translation there, so use your own discretion here.

As per Brihat Jataka (written by Varahamihira): One born in Ashwini will be fond of decoration (ornaments and clothing), is handsome, has amiable manners, is popular, skilled in work, intelligent, determined, truthful, healthy, skillful and happy.

As per Jataka Bharanam: Native born in the Nakshatra of Ashwini makes progress by rendering service to others. He has a submissive or mild nature, is truthful, endowed with all kinds of wealth, attains happiness from his wife and children and is endowed with jewels. The Ashwini native has an intelligence that exceeds others. He is firm, and even obstinate when it comes to his decisions. His fortitude and patience remains intact even in the midst of crisis and adverse circumstances.

As per Jataka Parijata: Native born in Ashwini Nakshatra is exceptionally intelligent, wealthy, courteous or modest, wise and learned, famous and leads a happy (contended) life.

As per Maan Sagari: Native born in Ashwini Nakshatra is handsome, fortunate, skilled, has a bulky (fat or stout) body, is wealthy and popular.

According to ES Neelakantan: “A person born in any of the four padas of Ashwini will have the following traits: passionate, not given to hard work, liked by everyone, and long lived. These natives will be benefited by the worship of Ashwini Devas using the mantra: Am Ashwini Kumarya Namaha.”

As per Bepin Behari: “Those born under Ashwini Nakshatra are restless; they chafe, fret and fume under the restrictions imposed by their life-conditions. They are enthusiastic, eager to act, impulsive, idealistic, but unaware of the vast potential of energy lying latent in them.”

Keywords Associated with Ashwini:

As per Brihat Samhita: “Horses, horse-dealers, horse riders, commandants, physicians, attendants, merchants, handsome persons, horse grooms.”

As per Dhruva Nadi: “Army general, physician, trader, hunter, servant, or one dealing with horses, horse thief, stable keeper, jockey, etc.”

Photo by Milly Eaton (sourced via Pexels)

If you want to understand this Nakshatra deeply: think of the nature and symbolism of a horse.

The horse is symbolically associated to the Sun (Surya) in Vedic culture. This is why you commonly see all depictions of Surya (Aditya) riding seven horses. The Ashwini twins are sons of Surya. Ashwa (horse) represents strength, muscle power (in common speech we say horse-power to refer to the speed of an engine), horse also represents status (as in the old days, the rich are the ones who usually own large herds of horses and if you think about sports like horse-polo today they are played by the rich), horse represents vitality and power.

Being very reactive to the environment, the nature of the horse is such that it can quickly shift energies from being peaceful, tame and friendly to getting highly agitated and charged up. So the Ashwini natives can be very reactive to outer circumstances or provocations. They can flair up quickly when provoked, but just like the horses they respond well to gentle guidance and behaviour.

Guna: Rajas

The Ashwini Nakshatra natives are free-spirited and passionate (picture the wild horses) and their passions extend to all activities which mean something to them. Out of all the Nakshatras, Ashwini embodies the strongest qualities of Rajas (Guna Triplicity). Each of the 27 Nakshatras has three layers of Gunas representing body, prana and mind, but only in the case of Ashwini is it Rajas, Rajas and Rajas (all three layers). Thus it represents a very passionate energy. Rajas is the Guna that represents the initial act of creation. The energy shows these natives are great “creators” but not “sustainers” and that is one of the qualities they are here to learn. The Rajasic nature shows innovation, a quest for seeking (searching for answers), a freshness in approach; in the material world, the Rajasic energy expresses itself as achievements, but in the spiritual dimension it manifests as uncovering new levels of understanding or gaining new dimensions in learning.

Gana: Deva Nature

Ashwini Nakshatra falls in the category of Deva Gana. According to Yawanacharya, the native born in the Deva Gana Nakshatra is devoted to his Guru or teacher, his deity and the Brahmins (men devoted to learning), has great interest in the Shastras and looks like a God (Deva) in appearance. Apart from Ashwini, the other Deva Gana Nakshatras are Anuradha, Punarvasu, Mrigashira, Shravana, Revati, Swati, Hasta and Pushya.

Deva Gana Nakshatra natives are ideally more mentally compatible with other Deva Gana Nakshatra natives and to a slightly lesser extent they are also compatible with Manushya Gana Nakshatra natives. Mentally, they don’t align well with the qualities of the Rakshasa Gana Nakshatra natives.

David Frawley describes Ashwini Nakshatra as follows:

“Ashwini, being governed by the Ashwins (the twin horsemen), has the power to quickly reach things (shidhra vyapani shakti). Its basis above is the creatures to be healed. Its basis below is the healing therapies. From these three actions, the entire world becomes free of disease. Ashwini Nakshatra brings about quick aid and energization. The healing power of Ashwini is evident from the texts, particularly from the Ashwins’ ability to bring about fast, radical or miraculous cures, as well as rejuvenation (rasayana). 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. Ashwini Nakshatra involves these powers of speed, prana, electrical energy and Shakti. It gives transformation through balance. Ashwini gives good powers of hearing, learning and attention. It is an important nakshatra for doctors, psychologists and innovative leaders, affording good insight and original ideas.”

The Power to Initiate

The Ashwini energy represents the power that sets things in motion, the power to initiate. It represents esoterically the journey from darkness to light. It also represents miraculous healing and transportation.

Desire for Freedom & Independence

The Ashwini natives desire independence; they hate to be involved or stuck in a tight co-dependent relationship. Horse is symbolic of freedom, movement, travel, swiftness; so these natives need a lot of freedom even within the context of a relationship or else they will feel suffocated or bound. They are dynamic individuals, great initiators (as it is the first of the Nakshatras), graceful, having sharpness of thought and swiftness of action (racing mind), very active, sporty and spiritual (as Ketu rules this Nakshatra).

These natives look youthful in appearance (always younger than their actual age) and there is some youthfulness to the mind as well (apart from the body). The two twins — Ashwini Kumaras — were described as “ever young” (Kumara means ‘The Eternal Youth’). There is a story that Savitri was to marry someone else, but she found the Ashwini Kumaras to be more handsome. So these natives are considered good looking. They have a good sense of humour, charisma and like engaging in harmless pranks. There is a certain quality of innocence about them which can also express itself as naivety in certain moments. These natives need right guidance and direction to focus their high levels of creative energy or else it will get wasted in pursuit of frivolous goals, desires, or worse, turned towards destructive purposes.

The headless quality of Ketu can make them roam about without purpose or direction in life, so it is essential that from a young age that such natives are guided in the right direction/path under the care of someone wise enough and patient enough to tame the “wild stubborn horse” in them.

Tricksters

There is a story of the Ashwini Kumaras which involves them trying to trick an old blind sage (Rishi Chyavana) because they were enamored by his beautiful young wife (Sukanya). They were awestruck by her extraordinary beauty and grace and they deeply desired her. They tried to trick her into a challenge, which the rishi and his wife agreed upon. The challenge was that they would cure and restore the health and vitality of the old sage but after they restore his appearance to match their own, Sukanya would have to correctly recognise her husband or else she would have to marry the Ashwini Kumaras. Sukanya using the advice of her husband (Rishi Chyavana) correctly guessed her husband after he was restored by the Kumaras. But upon losing this challenge, the Ashwini Kumaras took it sportingly and went on their way with a new secret knowledge that they gained from the rishi (Chyavana) who despite being angry with them for coveting his wife, was also grateful because the Kumaras had restored his health and gave him a youthful appearance.

“Chyavana said, “These two are of mighty enterprise, possessed of mighty souls, uncommonly endued with beauty and grace. And they, O Indra, have converted me into an eternally youthful person, even like unto a celestial.” - Mahabharata, Vana Parva: Tirtha-Yatra 5

The story shows that even though the Ashwini Kumaras were acting from a momentary and impulsive state of lust or infatuation when they pursued Sukanya (a married woman), they still kept their word and went about their way after losing the wager. This shows that the Ashwini natives usually stick to their word, which is one of the qualities associated with all Deva Gana Nakshatras.

Connection to Animals

The Ashwini Nakshatra natives are considered to be natural horse whisperers who can easily connect with their spirit animal if they ever desired to work with animals. Some modern-day veterinarians or zoo keepers are likely to have dominant Ashwini energy in their chart (something worth researching).

Helpful Nature

Taking the reference of the epic Mahabharata, Nakula and Sahadev were twins born to Madri, who had invoked the deities Ashwini Kumaras using Kunti’s boon. They were the youngest of the Pandavas. Sahadeva’s character is described as someone who is honest, shy, patient and virtuous. He was also known to be one of the most skilled swordsmen among the lot and was said to be specially talented in axe fighting. It is claimed that he was so skillful in combat that he took on 40 warriors of Duryodhana’s camp simultaneously and defeated them all during the war. He is said to have acquired Nitishastra from Guru Brihaspati. Sahadev was also known to be very skilled in astrology (Jyotisha) and he shared this knowledge of Muhurta (the right time to start the war) to Duryodhana despite the fact that the Kauravas belonged to the enemy camp. This story illustrates Sahadev’s helpful qualities which can be extended to Ashwini natives — the willingness to even guide an enemy in their moment of need.

Noticeable Trait: Intelligence

Yudhisthira describes Sahadeva “as being as intelligent as Brihaspati.” Sahadeva had knowledge of medicine, he had equestrian skills, bovine veterinary skills, knowledge of politics and humanities. He was King Yudhishthira’s chief counsellor. Both Nakula and Sahadeva were said to be skilled astrologers who even knew the outcome of Mahabharata before the war had even started, but they were cursed not to reveal the knowledge of the outcome of the war.

Shadow Side: Pride

Despite all his good qualities, one of the negative attributes associated to Sahadev (as described by Yudhishthira) was his pride in his own wisdom. This was considered to be his downfall after the war had ended (he was denied the higher loka and had to die before he could reach there). The reason I am referencing this story is because Nakula and Sahadev embody the qualities of Ashwini twins and they were both born under Ashwini Nakshatra. Ashwini natives are intelligent and learn much through experience in life, but if they develop pride and arrogance over their learning or knowledge then it will lead them to their own downfall — it will deny them the higher truths they can potentially attain in life. So humility is one of the chief lessons in life which they are here to learn, and learn they must. Pride and arrogance, especially in matters of knowledge will undo whatever good fruits they can acquire in this lifetime.

Taming the Horse

The highest spiritual calling or purpose in life for the Ashwini native is to tame the metaphorical horse within themselves (i.e. to tame the senses, the racing or running mind, the restless and compulsive stream of thought-activity which in Buddhist parlance is described as the “monkey mind”). To achieve that state of equanimity and tranquility of mind is what they must aspire towards as far as their spiritual goals are concerned.

Any sadhana (such as pranayama or meditation) learnt under the proper guidance of a guru would help them tame their racing mind and bring balance to their life-force. This will give them the inner sense of freedom which will allow them to cope with any outer restrictions that they may encounter in life. It is advised to learn Pranayama from a proper guru and not attempt it without proper guidance.

Shadow Side: Restlessness

On the negative side, these natives can seek out extreme forms of activity to feel a sense of rush, stimulation, accomplishment, freedom, thrill or Adrenalin, if they feel restricted by circumstances in life. Basically they are trying to overcompensate for the loss of freedom that they may feel at home or elsewhere. The image of Formula One Racing relates very well to this Nakshatra. It is quite possible that many race-car drivers have a strong Ashwini element in their charts (another research topic for those inclined).

Religious or Spiritual Inclinations

Dhundiraja, the author of Jataka Bharanam which is a classical Jyotish text believed to have been written sometime in the 15th century, gives an insight on the Ashwini mind in the context of their spirituality or religiosity.

The author notes that the Ashwini native’s mind is bent towards religiosity, but he or she (i.e. the native) will completely reject any religiosity which is dressed in hypocrisy. The native will only accept a religious or spiritual philosophy (tradition) which appeals to his level of intellect, reasoning abilities and sense of logic. Essentially the author says that a religion based on orthodoxy notions or traditional beliefs or conservative standards of the masses won’t fly for such natives as their faith and spirituality is grounded in reason, and ergo must meet their intellectual standards in order for them to fully embrace it . Such natives are likely to reject belief-systems which require faith without understanding or faith based purely on the acceptance of the word of an authority, so it would be better for these natives to deeply explore spirituality on their own terms (being open-minded to truth expressed in various forms) rather than follow something simply because it is widely accepted as true.

Ketu (the Vimsottari Nakshatra ruler of Ashwini) gives these natives a sense of intuition, spiritual clarity and detachment from the material urges with age and maturity, provided these natives evolve in that direction. Ketu is also the Karaka (significator) of Siddhis as Lord Ganesha is the deity associated with Ketu. So these natives can gain a lot in terms of knowledge and wisdom provided they aspire for such things from an early age.

Path of Extremes

If the mind of these Ashwini natives is bent and conditioned by materialistic and sensate values then the aforementioned spiritual progress is unlikely to play out in the lives of these natives. Given their inclinations to reject faith that doesn’t appeal to their sense of reasoning and logical abilities, it is quite possible for such natives to venture into the path of atheism or agnosticism and embrace related viewpoints.

The Ashwini Kumaras were known as benevolent healers who were always helping the Gods with their medical knowledge. So the overall nature of these natives is to help others or change others for the better. But if they are driven by some sense of purpose or idealism to change others, it can go both ways — i.e. either they become teachers working for the elevation of human consciousness, or they can become arrogant dictators who are also in their own way forcefully trying to impose change upon others. To give you a living example of the last point, you can look at Hitler’s chart — he had some prominent Ashwini Nakshatra placements.

Bepin Behari notes that Ketu can bring extremes of transformation in the Ashwini native. He writes:

“The Vedas eulogised Ketu as being of variegated colours, seated in a divine chariot that moves around Mount Meru. The Vedic seers associated Ketu with the power of inner illumination, as well as with the power of Divine Wisdom. It possessed deathless effulgence. Ketu is basically of intense mystic nature; it is capable of dissolving all material and sense experiences and transforming them… Ketu’s rulership over Ashwini informs of its power to transform the decrepit body, the illusory experiences and material afflictions into conscience, detachment and spiritual illumination. Ketu implants in the innermost nature of man the quality of detachment, disillusionment and intense longing for return to the centre, the source from which all life began. Ketu’s regency over Ashwini infuses in its impulse the irresistible longing to return to one’s original source, the Supreme Self.”

Ashwini natives can be selfless and service-minded in their approach to helping others, but if this motive to help others gets diluted by greed or personal ambition then it will cause immense suffering to them in the later part of their life. These natives have the potential to embody the real spirit of Nishkam Karma, which is to act without motive or expectation of rewards, but if they perform actions with any ulterior or personal motive to gain, they will suffer for it in the long run.

Suitable Professions

Because they are connected to the deities: Ashwini Kumaras — these natives are naturally gifted healers and will in some capacity play that role in life, even if they are not professionally trained in some healing line of work. These natives can make good counsellors, motivational speakers, medicine men, shamans, Ayurvedic doctors, teachers, psychologists, chemists, pharmacists, nurses, doctors, therapists, vehicle dealers, travel agents, travel writers, pilots, Army Generals or leaders in some capacity, vehicle drivers or any field of work that involves swiftness or movement (such as work associated with the travel industry, airline industry, shipping industry, transport industry, etc). They are very suited for professions that demand quick movement, quick solutions, quick thinking and quick plan of action, such as firefighters, emergency-response crews, disaster-management professionals, sportsmen, military or defence personnel engaged in the front lines, etc.

Ayurveda or Siddha Medicine and other natural or holistic forms of healing (using herbs, concoctions, roots, etc) can be useful for their constitution or recovery from disease. Since this Nakshatra relates with the head of Kalapurusha (Aries), the major concerns of health for such natives are related to psychological disorders — so the healing message these natives need to learn is that by healing the mind we heal the body of its many ailments. Much of the malice that engulfs the world in this Dark Age (Kal Yug) is due to wrong thinking and wrong understanding (Avidya or ignorance). So real change happens internally (psychologically) and that is the message these natives are here to learn and impart upon others (if destiny permits them to share).

Boldness & Courage

There is an element of courage to these natives since this Nakshatra falls in the sign of Aries, which embodies the spirit of action, bravery & boldness as Mars finds its moolatrikona in this rashi. But there is also a sense of rushing into action without thinking deeply about the consequences of said action, as the energies of headless Ketu and impatient Mars influence the behaviour of these natives. Courage is not always a good thing if it is not tempered with wisdom and clarity and this is something these natives struggle to process. This is another of the many life lessons for the Ashwini natives. They are here to learn that rushing into any activity without clarity and forethought can be harmful to both themselves and others.

Photo by Alex Borghi (sourced via Pexels)

Uses in Muhurta

In terms of Muhurta application, this Nakshatra is most auspicious for starting new activities, new beginnings, but it is especially favourable for starting any new educational courses or projects or just beginning any new learning activity on any capacity. It is also good for starting any healing-related work (whether for oneself or for another).

Garuda Purana suggests that Ashwini is one of the auspicious Nakshatras for conducting marriage rituals, undertaking journeys, installation of idols, wearing ornaments and for performing post-natal religious rites.

When Moon transits over Ashwini Nakshatra, one can initiate activities related to healing, like fixing a doctor’s appointment, starting a new medical education course, starting a workout (health or fitness plan), starting a travel journey or getting your vehicle repaired.

Ashwini, being a Tiryangmukha Nakshatra, favours purchase of vehicles, buying horses, singing and playing of musical instruments, learning to drive vehicles, starting journeys in water, land and air.

If the 5th lord or Jupiter falls in Ashwini Nakshatra, a person ‘can’ potentially give birth to twins. If 10th lord or Saturn falls in Ashwini, a native may take up a profession related to the Nakshatra (such as the ones described earlier).

It is said that an Ashwini Nakshatra native may have a twin-soul-connection in this lifetime whom they might encounter through their friends circle or family. It means that there is a strong twin-like bond which is a carry-over from a past-life that they may rediscover in this lifetime. In some cases, their own blood sibling may be that twin figure.

This Nakshatra falls entirely in the sign (Aries) where Mars finds his Moolatrikona energy and Sun (soul) attains its Exaltation status, so there is a need for self-control, for pacifying/calming the mind, for more thoughtful-actions and a lot of self-reflection. Or in other words a need to cool down the life-force within. Taking control of their mind will allow them to express their most profound creative energies in the most constructive manner possible, as these natives have much to offer to the world. This same energy could manifest in a destructive sense on the outer stage if they don’t find stability or calmness of mind. It will manifest as reckless and restless energy.

These natives are able to take quick decisions based on immediate perception (they can instantly judge people and surroundings and often with greater clarity than others as Ketu grants them that intuitive ability to sense things). They are honest (a trait common to all Deva Gana Nakshatras). They are sincere, kindhearted (having good intentions) and are not interested in achieving ends through wrong means (although other factors in the natal chart could alter such qualities).

But given the fast-paced quality of this Nakshatra, these natives can also be hasty, impulsive and reckless in their decision-making. Generally, these natives won’t chase after fights or conflicts (be it verbal or physical), but will retaliate with quick words and actions if they are forced into a confrontation.

On the negative side, these natives can be highly stubborn to the extent that they won’t bend or change their mind once they have taken a decision. They are quick to anger or react. They can develop the attitude that they are always right. They are always desiring to complete tasks quickly, which is not always a good thing.

Secret Knowledge and the Power to Hear

David Frawley’s own research on Nakshatras brings the following insight on Ashwini. He writes:

“Each Nakshatra reflects certain wishes or desires that those who are 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. This is the condensed version. The Ashwins desired, “May we be possessed of good hearing and not be deaf.” One who makes the appropriate offering to the Ashwins (deities) 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.”

As per the Bhavishya Purana, worshipping the Nakshatra Deities governing the specific Nakshatras, allows one to get their wishes fulfilled. With regards to the Ashwini Nakshatra, worshipping the Ashwini Kumaras, the native gets free from all ailments and becomes long lived (promotes longevity).

Effects of Moon in Different Padas of Ashwini

The following are the general effects in relation to the natives having Moon in specific padas (charan) of Ashwini Nakshatra:

Ashwini Pada 1 — Points to fiery temperament, impulsive, good at taking initiatives, entrepreneurial mindset, adventurous, independent, aggressive, over-confident, short-tempered, has an interest in sports or physical activities. The moon gains vargottam in this pada and so it enhances the strength of the Moon here. Komilla says that these natives are what they appear to be; there is no hidden agenda to them. But this is also a Gandanta point (being in the early degrees of Aries) and so it shows a struggle as Gandanta represents a knot. Gandanta points to a struggle to unravel the knot of the old in order to transform and discover the new.

Ashwini Pada 2 — Points to materialistic nature, fixed nature, stubborn, practical, goal-oriented, acquisitive, beauty-conscious, good dresser, skills with managing money, artistic, loves luxury and aesthetics. The moon gains exaltation strength in this pada as it falls in Taurus navamsa. This confers strength to the moon and yet increases the sense of passion and desires and love for the finer things in life (materialistic bent of mind).

Ashwini Pada 3 — Points to good writers, skilled communicators, calculative, analytical, witty, humourous, interested in knowledge gathering or learning, interested in astrology as this pada relates to Mercury. The third pada is connected to communication, sexuality, skills of astrology and a desire to explore relationships at all levels. There is a tendency towards self-absorption in this pada as the Moon falls in Gemini here.

Ashwini Pada 4 — Points to gentle speech and aura, sensitive, emotional, healers, teachers and nurturers. The healing quality of Ashwini is most prominent in this pada. The Moon gains strength in this pada being in his own navamsa (Cancer). The fourth pada shows a need to explore emotions and to bring stability and balance on that front.

Ravana Samhita is an ancient grantha purported to have been narrated by Lord Shiva and compiled by Ravana, who was considered a great devotee of Shiva. Ravana was considered an erudite scholar, a Brahmin (learned person), and a great astrologer. Lord Rama himself described Ravana as a ‘Maha Brahman’ in the context of his learning, and Lord Rama had to take up a penance for the act of killing a Brahmin (Ravana) after the events of Ramayana.

The following text is taken from the translated work of Ravana Samhita (translated to English by Shri Rishikesh Deshpande and sourced from one of the Saptarishi Magazine articles):

• If the Moon is in Ashwini and receives the Sun’s drishti (aspect), the native will be kind but resolute.
• If Mars aspects Ashwini moon, it reveals that the native is influenced by explicit social or class customs.
• If Mercury aspects Ashwini moon, it indicates one who achieves material and worldly success.
• If Jupiter aspects Ashwini moon, it makes the native a learned man and a fine teacher.
• If Venus aspects Ashwini moon, it reveals great wealth and shows an affinity (or taste) for refined women.
• If Saturn aspects Ashwini moon, it suggests poor health, reproductive issues and problems in familial relationships.

As per Ravana Samhita:

• When the natal moon is in the first pada of Ashwini, the native will seem impressive in the eyes of others. He will achieve a superior career position, perhaps in a govt-related field or may serve as a consultant to the wealthy. If Jupiter aspects this moon in Ashwini pada 1, it is said the native will achieve high social and professional status.
• When the moon is in the second pada of Ashwini, the native will be tall in stature. He will be shrewd, fond of liquor or pungent fare (sic). The native will have difficulties with the opposite sex and will face intermittent or temporary issues related to finances. Native is a highly ambitious individual having a ruthless nature. If Venus aspects this Moon in Pada 2, the native will be fortunate and will enjoy the birth of sons.
• When the moon is in the third pada of Ashwini, the native will be educated in the sciences and may become a minister or priest. He has an active professional life, assists many who come into contact with him and proves to be a good friend. When Mars aspects this moon, the native may suffer from injuries, dental issues or ear related problems.
• When the moon is in the fourth pada of Ashwini, the native will be highly capable and erudite. It will give even better results if Moon is conjunct the Sun. The native will be knowledgeable in a variety of technological or scientific fields. His education will progress by virtue of his talent, perseverance and application of effort. This native will have a cautious predisposition. If Moon is located in the final degrees of Ashwini, the native may become a doctor, engineer or a prominent member of the government (Raj Darbar).

This is Sanjay Rath ji’s take on Moon in different padas of Ashwini:

• If the Moon is in the first pada (Prathama Carana) the native is captivating and possesses a personality worth emulating. The native is highly principled and maybe an advisor to people in position of authority and power. Such a placement of the Moon indicates someone working in the area of administration.
• If the Moon is in the second pada (Dvitiya Carana) the native is clever but addicted to intoxicants and fond of spicy food. He suffers on account of women. The native is highly ambitious and miserly.
• If the Moon is in the third pada (Trtiya Carana), the native’s work keeps him occupied. He is a well-wisher of those who seek him out for advice. The native is a supportive and trustworthy comrade.
• If the Moon is in the fourth pada (Caturtha Carana) the native is highly educated and wise by virtue of his hard work and abilities. He is extremely dedicated to his work.

Effects of Ascendant (Lagna) placed in the Nakshatra of Ashwini

As per KK Pathak: “It may confer on the native a happy and carefree disposition. The native may be highly intelligent. He will be quite successful in life and his financial status will be such that he will seldom have to worry about money matters. In spite of his ability to achieve success, the native will be modest concerning himself and his achievements. In the first pada, the native may be artistic. In the second and third padas, the native may be a leader in any walk of life or he may be a scientist or writer. He may deal with foreign connections or work in foreign countries. He travels long. In the fourth pada, the native may be a preacher or a minister or a high official.”

Astronomically, the two principle stars associated with the Ashwini Nakshatra are Hamal (Alpha Arietis) and Sheratan (Beta Arietis). Blood Red is the colour associated with this Nakshatra. The key word for this Nakshatra is Rejuvenation. The Shakti connected to this Nakshatra is: “quickly reaching things”. The direction associated with this Nakshatra is South. The animal sign associated with this Nakshatra is a Male Horse.

As per the Pai Team, the specific deity of worship associated with the Ashwini Nakshatra is Dwija Ganapati.

Some famous people born with Moon in Ashwini: Christian Bale, Benadict Cumberbatch, Celine Dion, Elton John and Cate Blanchett.

The other names of Ashwini are: Nasatya, Dasra, Ashwiyuka, Tutaga, Vaaji, Ashwa, Haya (Source: Komilla’s book). The Consort of the Ashwini Kumaras are: Jyoti (Goddess of the human body and wife of Ashwin Nasatya) and Mayandri (Goddess of Magic and the wife of Ashwin Dasra). The children of Ashwini twins are: Satyavir (son of Nasatya and God of Recovery), Damraj (Son of Dasra and God of Leaves), Nakula (Son of Nasatya), Sahadeva (son of Dasra).

References and Concluding Notes:

This article on Ashwini Nakshatra is based on the information I have gathered over the years from a wide range of sources (some portion of the write-up is taken from inputs shared by Shri Komilla Sutton in her book on Nakshatras, from Shri Achala Sylwia Mihajlovic’s lectures on Nakshatras, from Shri David Frawley’s content, Shri Arjun Pai’s published material, and from many other learned scholars. I am deeply indebted to others for sharing their knowledge without which I could not attempt to write a word. Whatever I may share here or in the future is only information which I have collated from different sources, including but not limited to books. Some portion of the knowledge shared here is based on my own learning.

I have made a conscious effort to cite the correct attribution where I can but if I have failed anywhere in citing clear references or attribution to any particular phrase or sentence that belongs to another author, it is more due to carelessness rather than any wrong intention. I hope the spirit with which I intended to share this research piece is not misunderstood or misrepresented. I’d be more than happy to make any amendments related to the use of proper citation or attribution in case it is pointed out to me by readers.

Some of the info gathered here is also taken from certain classical references. This research article was originally an attempt to try and figure out why my parents decided to name me after a constellation. If I find the energy, motivation and time to research on other Nakshatras, I will try to cover them in future articles. Research is a slow ongoing process for me. It takes a considerable amount of time to be able to absorb the sheer volume of information that Jyotish offers. I am still only scratching the surface of the ocean. If anyone intends to share this article or parts of it, please do so with the right attribution.