Mitra the Aditya
Mitra (May-Jun)
Mitra the Aditya

Etymology & Symbolism

Anurādhā means “smaller Rādhā,” or “following Rādhā” (anu-rādhā) due to Rādhā’s association with the preceding Nakṣatra, Vishākhā [is this true, any association there with Rādhā?].

Many indications are the same as for Vishākhā, as their sharing of symbols suggest. Like Vishākhā, it’s also symbolized by an archway or triumphal gateway.

The Lotus

Its primary symbol is that of a lotus flower (Padma), which reflects the ability and perseverance to blossom in the midst of life’s trials and tribulations. It also refers to sexual intercourse and can refer to the evacuation of excrement. The lotus stands for Lakshmi, the consort of Vishnu, who appears in the form of Radha for Lord Krishna. From the naval of Vishnu arises the macrocosmic lotus and which is seated Brahma, the Creator of the universe. The lotus flower contains within itself the entire creative process and mystically reflects the various stages of cosmic evolution.1

The lotus stands for manifestation occurring from the ever-concealed seed. It grows from the mud, the symbol of the deepest level of materiality equivalent to the unpleasant smelling oyster of the Naksatra Chitra, from which the pure pearl is removed. There is, however, a significant difference. A pearl can be taken out of the oyster by suddenly breaking it, while in the case of the lotus development occurs gradually, step by step, mirroring the stages of manifestation. In the case of a lotus, the seed takes root in the mud, which represents the original ignorance or primeval matter. It pushes itself up in water, which stands for the emotional life of a person. From it, attracted by the Sun’s rays, sprouts the stock. It comes to the surface, representing the souls growth through various lives, which by the experience of divine attraction struggles to emerge from the lower earthly realm. Having emerged from the realm of emotion, the soul opens in mental activities, symbolized by air, but the long journey of a lotus does not stop at this stage. Its aspiration for the Sun continues, and it finally flowers to greet the Sun. It withers away, but its seed falls back into the mud to repeat the process again. The lotus symbol, in this way, emphasizes the soul’s thirst for union with the source. Though it may fall again under the sway of the cycle of birth and death, a radical psychological change has occurred.2

Anurādhā is also referred to as the “un-destroyer.”


Anurādhā resides between 3° 20′ and 16° 40′ Vṛścikaḥ (Scorpio). It consists of β, δ and π Scorpionis in the constellation of Scorpius. These three stars are at the head of the Scorpion and are depicted as a staff or a row of offerings to the Gods.

Anuradha: β, δ and π Scorpionis

Anuradha: β, δ and π Scorpionis

Anurādhā’s primary star, Antares, shines a golden color, #ffca8a.

[Anurādhā includes Vega, which was the north star at the time the Vedas were written. Some think that the rise and fall of the ages depend on the Earth’s pole pointing to this star. If this is true, we are just now coming out of the deepest part of the dark ages, when the processional tilt of the pole is pointing at our current “north star,” Polaris.] …I thought it was in Abhijit.


Nature Puruṣārtha Varna Color Gana Guna/Tattva Gender Body Part Animal
Tender (Mridu) Dharma Shudra Deva Tamas/Sattva/Tamas male stomach female deer or hare

Its combination of tamasic and sattvic attributes lead to a combination of inert density and harmonic lightness. These two gunas do not vibrate at the same wavelength, so the friction between these are therefore pronounced.

Devata, Graha & Śakti

Anurādhā is ruled by Śani, resides within the rāśi of Vṛścikaḥ (ruled by Maṅgala), and its presiding deva is Mitra.


Śani reveals the spiritual challenges to be faced in Anurādhā. It indicates the impediments and struggles experienced by the native. Śani is essentially a planet of spiritual trials. As the native can succeed only with courage and perseverance, Maṅgala has its place in the process. The difficulties on the path of the soul’s evolutionary journey and the misery experienced at important stages of its unfoldment are expressed by Śani.

Maṅgala’s impulse on Anurādhā creates brave and courageous people who love to travel and move from place to place. They can reside in foreign lands and achieve success away from their homeland. Maṅgala’s vitality provides good health, as well as demonstration of organizational skills and the ability to call others to action. Low frustration tolerance, and issues with anger may also be attributed to Maṅgala’s influence.

Maṅgala provides for the appropriate courage and confidence for uncovering our latest powers leading to the attainment of the light of the dawn, the understanding of our original nature. Courageous endurance for the sake of divine love is the keynote of this asterism.3

In Maṅgala’s aspect of Vṛścikaḥ, the cosmic man’s eighth house, Anurādhā is part of a secret cavity. During the period of night or mental obscurity and ignorance, the individual loses his sense of oneness with the universe. Mitra helps with this.

The interaction between Śani and Maṅgala here, however, is responsible for a great potential for turmoil in Anurādhā, as these planets are inimical, one being fiery and other being cold.


Mitra the Aditya

Mitra the Aditya

Mitra, one of the twelve Adityas, is a benevolent Sun God that offers/is responsible for friendship and partnership and imparts compassion, devotion, and love. He is the light of the day. Although Anurādhā shares many symbolisms with Vishākhā, Mitra is an exception. Through Mitra, Anurādhā has a decided propensity for making and maintaining friendships, even while remaining fixedly to an aspiration or goal. Mitra also implies an ability to lead and organize, to form alliances for the cooperative attainment of goals. Under Mitra, people often found, manage, or lead organizations. Fame and recognition can be attained through friendly cooperation with other people.

Mitra is addressed in the Rgveda as the power that brings people together. He is the deity of friendliness and cooperation among men. As the light of the day, Mitra

is worshipped along with Varuna, the light of the night. The power which brings to life what is attained during the night is found under Anurādhā. All the efforts of men done in order to cultivate their natural powers, or to wrest them from the hidden recesses of Mother Earth, are watched over by Mitra. It is through the benevolent influence of Mitra that our efforts succeed and the secret powers begin to open and come out. Mitra as the light of the day heralds the dawn, the beginning of new possibilities. At the dawn of a new life the fruits of past labor yield their result.4

The Atharva Veda is more explicit in stating Mitra as “uncovering” in the morning what Varuna conceals during the night. Up to Anurādhā the individual soul has been collecting matter, immersing itself in deeper layers of the outer world of manifestation, to become unconscious of its divine heritage and original nature. Anurādhā strives to rend the veil of ignorance and uncover are central core to show what is hidden within us. Mitra uncovering in the morning (the intimations of our divine heritage) what is concealed by every night and the night (the ignorance under the influence of Maya) indicates the impulse to arouse us to the ultimate truth. With this awareness grows understanding, empathy, friendliness, and union with the universal energy. This realization is not a smooth process, but full of turmoil and conflict. As an aftermath of these conflicts of the dematerialization process, the individual is able to identify himself with the universal, the macrocosm.5

Mitra dispels the darkness of Vṛścikaḥ’s secret cavity, which is responsible for one’s loss of direction. The manner in which the uncovering takes place depends upon individual circumstances. In some cases, it may give pleasant experiences that enable the individual to recover his primeval memory, while another instances it may give heart-rendering pain leading to the same goal. Either way it is a process of dematerialization.6

It is also through Mitra’s grace that Anurādhā holds the Śakti of worship (radhana).


Another important deity to Anurādhā is Rādhā, the consort of Krishna and the feminine manifestation of the energy of God who encourages all beings to serve the Lord.

Rādhā is, in one sense, a small lightning flash or spark. In this way, Anuradha implies a small sparkle or fragmented lightning representing the microcosm. The perception of our fragmentation from wholeness arouses the urge to unite with it, to be the whole once again. In another meaning, Rādhā is the beloved of Lord Krishna. Rādhā, deeply attached to Krishna, stands for the same relationship of the microcosm with the macrocosm. She was separate physically from Krishna, Divinity, but psychologically and in essence, was with him every moment. This made her a great devotee of the Lord, though on this account she had to suffer much pain and anguish. Under Anuradha the deep psychological urge to unite with the universe original source is aroused, and the individual is made to feel as a fragmented unit of divinity.7


Anurādhā gives the power of worship (radhana shakti) and offers honor and abundance. It gives balance in relationship, both honoring others and seeking ourselves to be honorable, through which we acquire fame and recognition. Its ruler, Mitra, the Divine Friend, indicates compassion, devotion and right relationship.8

Planetary Placements/Astrological Interpretations

This Nakṣatra creates balance in relationships by honoring others as well as themselves.

Anurādhā people may have issues with jealousy and a desire to control others. Scorpio’s fixed nature makes those influenced by Anurādhā want to manage people and life events. They are rarely satisfied with their place of residence and move quite frequently. There can be pitfalls and hardships in early life.9

Under Anuradha, the latent powers in man begin to manifest. The ignorance gained  during the period of the night, resulting in attachment to worldly existence, must be purged. The dirt of the lotus’s mud of materiality has to be cleansed in water. Emotional purity must be attained prior to regaining one’s original nature. At this stage of emotional purification the native must seek union with the Master. The individual must strive to unify himself with the Ultimate. This is not easy and there are many pitfalls and hardships to be endured. All these stages are represented by the lotus, either in its physical form or as implied in its Sanskrit name. The lotus of the soul has to pass through various stages of unfoldment, for each … are required corresponding efforts of the native.10

Anurādhā people have numerous opportunities in life, travel frequently, and often live their lives far from their birthplaces, for Anurādhā is rarely satisfied with its place of residence. Often they have strong appetite, little luck and speculation or gambling, and strong respect for numbers. This may range from an interest in a cold numerology to scientific number theory to accounting or statistics, depending on the indications in the rest of the horoscope.11

Malefics in Anurādhā, especially conjunct Candra, could lead to abuse of powers for selfish reasons, low frustration tolerance, and issues with anger.

Planets can feel found by their material role and it is essential that they learn to be philosophical about that – otherwise they will feel that they are never getting what they want regardless of their achievements.12

Yamas & Niyamas

Depending on the dynamics of one’s placements, an Anurādhā native may have a natural disposition of kindness and compassion, but still have issues with jealousy and control.

Asetya (absence of desire for others’ possessions; not stealing)

Those born under the influence of Anurādhā may face issues with Asetya, as they can exhibit jealousy and can be controlling, angry. “Anurādhā people may have issues with jealousy and a desire to control others.”13

Dayā (kindness, compassion)

Dayā, however, may come more natural to those born under the influence of Anurādhā since its presiding deva, Mitra, bestows compassion, devotion, and love.

Dietary Restrictions

Those born under the influence of Anurādhā may need to watch their dietary habits due to an inability to bear hunger or thirst. They have a strong appetite for life in general, so the Yama of dietary restriction is important.

Asanas, Mudras, Mantra, & Bhandas

Tales & Mythologies


The amsha padas of Anurādhā show that the strong involvement of material issues still dominate while the inner aspect of the personality is moving towards spritual change. Scorpio brings the realization of the spiritual path while established in the material realm, Anuradha wants divinity but cannot always get it. The padas are showing the dominance of the tamasic way of life, where the soul is still controlled by the material self. This is the reason that Anurādhā can be so frustrating and the planets struggle between extremes of spiritualism and materialism. They need to find the goal but also accept the reality of their present situation. One pada is pushkara and one pada is vargotamma. The Sun, Moon, Venus and Rahu have debilitated pada and Mercury, Sun and Ketu have exalted pada.14

Pada 1 Pada 2 Pada 3 Pada 4
Position  3° 20′ – 6° 40′ Scorpio  6° 40′ – 10° Scorpio 10° – 13° 20′ Scorpio  13° 20′ – 16° 40′ Scorpio
Ruler  Sūrya (Simha)
Bija Mantra

Gemstones & Metals

Interests & Careers

Brave and courageous people who are sweet in speech. Mass leaders who inspire love and loyalty. Those who are clever in earning money and who dote on their friends. Pork-barreling, nepotism, and other forms of inappropriate patronage. Joyous victory celebrations. Travelers, and people who reside in far-off places.15

Auspiciousness/Engage In

As a Mridu Naksatra, Anurādhā is excellent for learning music, dance, and drama and performing a special ceremonies like marriage. It is also good for buying and wearing new clothes. Lovemaking and romance flows under this influence. This is an excellent asterism for making new friends And enjoying pleasures that are healing and revitalizing. Anurādhā is especially good for marriage, planting and sowing, and medical treatment.

  • Marriage
  • Travel
  • Construction of temples or installation of holy objects
  • Laying foundation stones
  • Breaking ground
  • Fine arts, singing, and dancing
  • Learning
  • Friendship
  • Sensual pleasure and making love
  • Decorating
  • Wearing new clothes
  • Parading, festivities
  • Auspicious ceremonies
  • Journeys
  • Anything related to agriculture


As with all Nakṣatras, there are both auspicious and inauspicious characteristics to be considered. A day in which Candra is in Anurādhā…

Ayurveda & Health Issues

Anurādhā is indicative of the breasts, stomach, womb, and bowels.

Some believe that Śūkra’s placement in Anurādhā can be responsible for kidney troubles and that Rāhu’s placement here can be responsible for a weak body and frequent ill health.

  1. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 221. 

  2. Bepin Behari. Myths & Symbols of Vedic Astrology. pp. 221-222. 

  3. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 222. 

  4. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 220. 

  5. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 220. 

  6. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 221. 

  7. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 221. 

  8. David Frawley. Shaktis of the Nakshatras

  9. Dennis Harness. The Nakshatras. 

  10. Bepin Behari. Myths & Symbols of Vedic Astrology. 

  11. deFouw & Svoboda. Light on Life. p. 235. 

  12. Komilla Sutton. The Nakshatras. p. 163. 

  13. Dennis Harness, The Nakshatras. 

  14. Komilla Sutton. The Nakshatras. p. 165. 

  15. deFouw & Svoboda. Light on Life. p. 235.