Maghā (मघा) literally means “mighty” or “great.” Known as “The Mighty One,” Maghā is often symbolized by a palanquin, a house, a royal throne room, and a chariot. All of these suggest the importance of the human body as a vehicle of the divine.
The Wheel & The Palanquin
The symbol of the palanquin reveals its inner drive in Maghā. At this stage of the incarnated process the soul in its fullness as a representative of the supreme embarks upon its material journey. The previous Naksatra, Ashlesha, bestows the wisdom of the Nagas, enabling the soul to hold within itself all of the divine attributes necessary for completing its mundane journey. But under Maghā, the soul begins the outer journey ordained for it. The palanquin symbolizes the soul’s preparedness for the journey. On a chariot, the king goes to the battlefield. But on a palanquin, he undertakes his usual visitations.1
The palanquin and chariot are both modes of transportation, but quite different from each other. This distinguishes the basic nature of the two asterisms with which they are associated. The chariot is related to Rohini while the palanquin refers to Maghā. A chariot is generally associated with the army, while the palanquin is for the nobles and the elite. A chariot is pulled by horses, and inferior level of creation, while the palanquin is carried by human beings. This shows that the individual in the palanquin enjoys special status among people. A chariot is pulled on wheels, but the palanquin is built around a central, generally undulated, pole.2
The Wheel vs The Pole
The wheel represents divine perfection and the nature’s inherent creative impulse. This impulse leads to gradual involution of the spirit into matter. Such is the influence of the fourth asterism, Rohini. But the undulated pole, usually made of bamboo, has several knots in it, which symbolically relate to the spinal cord within which is concealed the serpent fire, or Kundalini. The servants who carry a palanquin represent the five organs of action and the five sense organs which carry the soul where it wants to go. At Maghā, the human individual is bestowed with divine capabilities. The soul is informed of its divine mission and is stationed at the place where from a can make its onward journey.3
This also shows the significance of the house, the other symbol of this asterism. At this stage of evolution, the individual has to make up his mind, make decisions, and direct his faculties toward the destined goal. The human soul has reached a situation where the natural impulse is guiding his progress sees and he is required to take a stock of his resources and regulate his own actions. The house emphasizes the human body as a vehicle of the supreme, while the palanquin refers to an external means of transportation. The comparison between the human body and a house is often found in spiritual literature.4
Shankara explains this in Vivekachudamani, verse 92. The physical shift sustains and nourishes the individual as well as provides the necessary means of action for it. Even in the Bible there is mention of the tabernacle as this seat of the Supreme. The tabernacle was made so that “I may dwell among them.” The purpose of the tabernacle is to transport the experiencing soul from one stage of development to another. At Maghā, the divine radiance produces the human being complete in his material sheaths so that he can fulfill his divine mission.5
Janak is another synonym for Maghā, as it is also concerned with sustaining and assisting the evolutionary impulse, in discharging this responsibility. Its primary task is to overcome the various obstacles to the fulfillment of that particular Dharma.
Maghā resides between 0° and 13° 30′ Simha (Leo). The bright star Regulus is Leo’s principal, first magnitude star (alpha Leonis) and emits the blueish color #adbfff.
|Fierce (Urga)||Artha||Shudra||ivory/cream||Rakshasa/Asura||Tamas/Rajas/Rajas||female||lips & chin|
Maghā is a fierce (Urga) Naksatra, powerful, mighty, strong, huge, formidable, high, noble, fierce, impetuous, ferocious, hot, and sharp.
The primary guna, Tamas, imparts inertia, while the secondary and tertiary attributes, Rajas, suggest that one experiences great contradictions and an urge to make life purposeful.
Its primary motivation is Artha, the seeking of specific goals or objects. Building, growing, resource collecting. This motivates Maghā to be successful, happy, and wealthy in the material world – not just the spiritual one. Externalizing inherent capabilities is important so a person can do good for the community and help guide others toward the right path while remaining humble.
Because it is fierce (urga), has rajasic tendencies (motion and energy) at secondary and tertiary levels, and is motivated by Artha,(producing tremendously swift action), while other parts, namely its primarily tamasic tendency (inert, slothy desire to stay put) and rulership by Ketu, put the brakes on this tendency, directing the energy that wants to move towards a condition of stasis. This inner battle can lead to psychological tension and a sense of frustration.
The previous nine Naksatras focus on growth, but with Maghā initiates concretization. In the overall 27-stage process, this stage is where the individual begins to outwardly manifest its type and form. Moving from ideas, evolution, and optimistic formation into birth, formation, and tangability causes one’s spirit to long for the freedom and immaterialized benefits that it experienced in its gestational period. The soul is used to limitless movement, and this craving for its original nature is expressed as ambition, an urge to jump from the actual to the ideal, and can even lead to family pride, racial superiority, and class status. The restlessness arises from the feeling of its new restriction, and through restlessness comes the arousal of the urge to reacquire the lost paradise.6
Graha, Devata & Śakti
Maghā is ruled by Ketu, resides within the rāśi of Simha (ruled by Sūrya), and is overseen by The Pitṛs.
Here Ketu encourages you to get involved in family life, relationships, and putting the stamp of your soul on this earth. Within Ketu is the seed of creation and Ketu nakshatras always carry the story of an individual life through many incarnations. People born in Magha are more likely to be connected to their previous lives, if they want to. It can give many talents and qualities that manifest now, but which have their roots in past life experiences.7
Sūrya’s influence fuels the development of a strong ego, needed for the soul to accomplish its mission is manifested through this lunar mansion. Through this luminescence, Maghā bestows brightness, prosperity, power, and victory with the masses. On the other hand, Maghā also bestows arrogance, racial superiority, prejudice, and identification with class status. Through Simha, Maghā gives the soul a hard choice to make. The dharma is to follow the material path and remain tamasic, but the soul wants to connect to the eternal and idealism. Being torn between these two worlds can result, sometimes leading too heavily toward desires and over-attachment to the current life. ((Komilla Sutton. The Nakshatras. p. 107.))
The combined powers of Ketu-Sūrya in Maghā offer the possibility for mystical leadership, spiritual liberation, and the power to leave the body (tyage kshepani shakti). This combination, however, may also create divine restlessness or chronic discontent if its natives fail to meet their lofty ideals of success. Self-doubt may be present, which results in needing to prove oneself to others. They may continually court the approval of others at the cost of the self.
Maghā is presided by the Pitṛs, The Ancestors, The Fathers, the immortal progenitors of the human race, the spirits of departed ancestors of one’s family who are regularly worshipped.8
The Pitṛs are usually comprised of the three most immediate generations of ancestors. The “immortal” progenitors of the entire human race would most certainly hold a more immortal, or godly, status amongst the Pitṛs. According to [some], eight generations back in one’s lineage an ancestor is considered a god.
Regeneration, creativity, and involvement and worldly responsibilities are all exemplified by the Pitṛs, who are celestial powers obedient to the Supreme Lord in carrying out the mission of manifestation.9
These fathers have the special responsibility of guiding the evolutionary course of families and races entrusted to their care. They intervene in their progeny’s lives and relationships only when serious digression or major diversion from the right course occurs. As long as progress is according to the desired pattern, they merely watch and nourish by their influence. They function like guardian angels, giving protection in the event of major calamities. Otherwise, they are minor overseers, trying to unfold their descendants’ faculties and growth in the exuberance of divine blessing. Their influence is also directed towards maintaining the tradition and cultural purity of those they look over.10
The Pitṛs allow Maghā to expresses itself as ambition, leadership, power, family pride, and loyalty to a spiritual lineage. This allows Maghā people to be big-hearted and devoted to those they love. They are respectful toward tradition and enjoy ceremony and ritual.
The Fathers desired, “May we flourish in the world of the ancestors.” One who makes the appropriate offering to the Fathers, to Magha, flourishes in the world of the ancestors.
Magha gives fame that lasts through the generations. Those born under it seek a high reputation for themselves, a kind of kingly or paternal status. – David Frawley, Fruits of Worshipping Each Nakshatra
Maghā’s sakti is that of leaving the body (tyage kshepani shakti). It allows for the change of one’s state or condition, to bring an end to one state to begin another, representative of death. It’s indicative of the end of a cycle, but not the absolute end, which is held by the following Naksatra, Bharani which indicates the movement of the soul away from the body. Because of the Nakshatra’s association with The Ancestors, it also offers including ancestral pride and inherited power.11
This is the start of the 4th cycle of soul development. In new set of padas begin.12
|Pada 1||Pada 2||Pada 3||Pada 4|
|Position||0° 0′ – 3° 20′ Simha||3° 20′ – 6° 40′ Simha||6° 40′ – 10° Simha||10° – 13° 20′ Simha|
|Ruler||Maṅgala (Mars)||Śūkra (Venus)||Budha (Mercury)||Candra (Moon)|
|Rāśi||Meṣa (Aries)||Vṛṣabha (Taurus)||Mithuna (Gemini)||Karka (Cancer)|
|Bija Mantra||मा Ma||मी Mi||मू Mu||मे Me|
Tales & Mythologies
Pitṛs Loka (see Komilla Sutton. The Nakshatras. p. 108.)
Gemstones & Metals
People with a strong Maghā influence may be involved with large-scale companies or efforts, whether government, private, or philanthropic in nature. As established law and respect for tradition is important to such a person, they may be involved with law or court system. Because of that same respect for tradition, a person may be attracted to the study of lineages, genealogy, history, archaeology, anthropology, and even evolution. They may be drawn to well-established, traditional schools, universities, organizations, or philosophical lineages which allow for the passing down of knowledge or culture that has been held and maintained for a long period of time.
Politics, law, heads of corporations, acting, music, archaeology, history, self-employment, management.
- Buying a home
- Planting and sowing
- Destruction of enemies
As with all Nakṣatras, there are both auspicious and inauspicious characteristics to be considered. A day in which Candra is in Maghā is generally good, but one should still be careful of and avoid potentially dangerous activities and be cautious of harmful environmental factors.
Be careful of:
- Ill repute
- Starting journeys
- Giving and receiving loans
Ayurveda & Health Issues
Maghā is indicative of the nose, lips, and chin.
Hypertension, heart problems, stomach problems, ulcers, and skin problems around the mouth occur as a result of a complicated Maghā.