Etymology & Symbolism

Śatabhiṣak (Shatabhisha/शतभिषा) or Śatataraka is called, “comprising a hundred physicians,” as well as “a hundred stars,” which reflects the regal, royal quality of this lunar mansion. It is said to be the fortunate star of the king. Śatabhiṣak people can possess tremendous vital force and courage that will defeat their enemies and bring victory. The blossoming of inner potential and the full arousal of the life force of Kundalini can be activated here.

Hundred Flowers

Śatabhiṣak also means “the hundred flowers,” or a thousand-petalled flower, which indicates a knowledge of herbs and other flower remedies. The thousand-petalled flower represents these 100 stars. The flower represents the fruition of efforts, the attainment of the goal for which a journey is undertaken. In this asterism the flower represents the achievement of the purpose for which the manifestation came into existence. It represents the summit of creation. The thousand-petalled flower stands for the ultimate in the multi-dimensional evolutionary process. In human beings it relates to the thousand pedaled lotus or crown chakra at the top of the head. Is blossoming indicates the full activation of the Kundalini. At this stage the blossoming indicate latent powers in man are fully realized and the individual transcends the cycle of birth and death. One becomes a conscious cooperator with nature and assist the cosmic evolutionary process.1


Called “the veiling star,” this nakshatra is somewhat secretive in nature. Cloaking and veiling, they may want to keep certain aspects of their self or other things hidden from view.

The Circle

Śatabhiṣak is also symbolized by a circle enclosing a space which reflects the need for separation, containment, independence and solitude. A circle separates space between inner and outer space. This fence also protects the inner from segregation with the whole, holding it captive. It represents limitation. Of vision, ideas, and material things. In this way. It represents reservoirs, tanks, lakes, shielding, cloaks and other clothing. Shatabhisha people are independent people who have a strong need for seclusion. They need space for any relationship to be effective.


Pracheta, another symbol of Shatabhisha, refers to/signifies Manu, Daksha, and Valmiki, the progenitors of the entire human race (eachvat different levels and in different realms of development).


Shatabhisha resides between 6° 40′ and 20° Kumbha (Aquarius). Although it is said to represent 100 stars in its constellation, but its primary star is the one and only γ Aquarii (Sadachbia) in the constellation Aquarius. Its common name, Sadachbia, is derived from an Arabic expression سعد الأخبية (sa‘d al-’axbiyah), meaning “luck of the homes (tents).” It has an apparent visual magnitude of 3.849, making it one of the brighter members of the constellation. Based upon parallax measurements, this star is located at a distance of roughly 164 light-years from our Sun.


Nature Puruṣārtha Varna Color Gana Guna/Tattva Gender Body Part Animal
Chara (movable) Dharma Sattvas/Tamas/Sattva Female

The primary motivation is dharma, or right activity.

Śatabhiṣak is rakshasic or demonic in nature, resulting in harsh speech and a brusque, intrusive nature.

As a movable (Chara) asterism, it’s related to motion & movement, riding on a vehicle or elephant, opening of shop, walking first time, walking in garden, sex, making jewelry, learning of a trait.

The difficulties of this asterism arise from its secondary attribute of tamas occasionally impinging on its generally sattvic nature. These are the psychological impediments encountered in the fulfillment of one’s inner aspirations.2

It’s feminine nature appears in its passivity or inertia unless it is affected by an active agent. Once the asterism is around to action, it can move move ruthlessly.3

As a horse it is full of vitality and energy. It is ever willing to serve its master. Once inspiration is received, and psychological lethargy is overcome, it impels the individual to follow his inner direction through all adversity.4

As a demon and a butcher it carries out the operations as ordained to him it signifies both traits of the demon in the butcher, non-emotional and acting in the detached manner. The direction comes from an external agency. In the case of a demon, the direction comes from within himself, and he carries it out in an almost unconscious state in actualizing the dictates of his heart, the demon can brook no interference.5

Devata, Graha & Śakti

Shatabhisha is ruled by Rāhu, resides within the rāśi of Kumbha (ruled by Śani), and its presiding deva is Varuṇa, the god of celestial waters.


Rāhu rules Śatabhiṣak, representing the serpent energy and the extreme positive or negative life events that can occur under the influence of this asterism. It offers karmic rectification.

The combination of Rāhu and Śani, however, makes Śatabhiṣak very acute. It emphasizes the trials and purification of the soul and ego. Both act at very deep levels. Śani annihilates everything personal, which is necessary for flowering to occur. When the outer purifies the inner swells, allowing for a person to blossom. Under the combined influence of Śani and Rāhu the individual consciousness linked to materialism becomes lonely and depressed under the stress of this purification. Rāhu’s insatiability is what causes Śatabhiṣak natives to be rarely happy with themselves. Life becomes duty instead of a personal, satisfying experience. Just as a flower is more enjoyed by others than itself, spiritual achievement and gaining of vidya is best experienced an enjoyed impersonally.6


The deity of Śatabhiṣak is Varuṇa, one of the earliest of Vedic lore, the god of rain and the cosmic waters, the bestower of wisdom (unlimited cosmic knowledge), and the god of medicines. His mysterious power of knowledge (and action) is aimed at producing worldly practical results, transforming Śatabhiṣak-influenced individuals and offering them a new approach to life. With this gift of wisdom, we can shed a “different” light on all sorts of mundane worldly issues.

According to the Vedas, Varuṇa “holds together mankind and the earth. He dwells over all the world and its sovereign ruler. He is the God who made the golden Sun to shine in heaven. The wind which resounds through the atmosphere is his breath. He witnesses truth and falsehood. He instructs the Rishi Vasishta in mysteries no ordinary man can comprehend.”

These mysterious powers of wisdom and compassion directs us to become radically transformed and develop new rays of light to shine through us. This results in motivations to take new approaches to life. As a result, life’s deeper mysteries that are normally out of reach for most people are within reach (at least of perception) for Śatabhiṣak individuals.7

Varuṇa also generates the power of healing (bheshqja shakti) and is a powerful, mystical healer. He is the lord of maya or illusion, is said to possess magical healing abilities, and establishes, protects, and maintains natural and moral law. Varuṇa provides both good judgment righteous punishment. He’s a god of sin, debts, injury, and disease, and as he rules these he can just as easily bring such calamities upon us as he can remove them from us (“if we propitiate him with sincerity”). He represents a vital connection between humanity and the gods.

Manu, Daksha & Valmiki

Manu, Daksha, and Valmiki are beings who guide the evolutionary process. Having achieved divine knowledge, they devote themselves to the welfare of creation. The Manus are concerned with physical growth, social organization, and geological changes. They develop and guide physical processes to enable the soul to express itself effectively through form. The final form of development is imprinted on their consciousness, which they articulate at the physical level. The Dakshas are also engaged in similar activities, but they function on lower planes in order to carry out the special tasks assigned to them. They’re willing to assume voluntary restrictions and even spiritual deprivations in order to discharge their responsibilities. Valkimis imparts spiritual knowledge and influence devotees to purify their daily lives. The last of the Valmikis, we are told, was born in a low caste where he earned his livelihood by attacking and robbing travelers. But ultimately he became a great seer and wrote several great teachings, the most important the epic Ramayana in which he showed the destruction of egoism and the victory of truth to sustain the spiritual order of society.8


Shatabhisha, ruled by Varuna, has the power of healing (bheshaja shakti) and makes the world free of calamity. it counters difficult karmas through Divine grace and repentance. These include not only diseases but difficulties of all kind, including sin. While Ashwini gives more immediate cures, Shatabhisha brings about a healing crisis leading to revitalization. Varuna, the god of the cosmic waters, is a god of sin, debts, injury and disease, who cannot only bring these calamities upon us but can remove them from us if we propitiate him sincerely.9

Planetary Placements/Astrological Interpretations

It has the quality of producing ultimate harmony in spite of the trials and tribulations experienced along the way. It’s central purpose is to achieve and protect natural harmony.

Many born in Shatabhisha are scientific, philosophical, or mystical. Major reversals in business during certain stages of life are likely, sometimes because of undue ambitions or rough manners that make enemies and alienate well-wishers.10

Shatabhisha bestows gifts in the healing arts by pouring forth the cosmic waters from the Aquarius pitcher to nourish humanity. Shatabhisha counters difficult karmas through divine grace and repentance, Shatabhisha people are usually honest, hard-working, and ambitious. Shatabhisha usually brings about a healing crisis leading to revitalization. The shadow side of Shatabhisha is loneliness and depression. Shatabhisha people can feel restrained or restricted and experience life as a duty. Apathy, suffering and a feeling of paralysis can result if the person allows himself to feel victimized.

Shatabhisha leads to a blending of the individual consciousness with universal, leading to the experiencing of infinity, the illimitable. The mystic feeling of ??? enters the picture. Such an experience entails immense psychological expansion, sacrifice, and pain. Shatabhisha is categorized as a butcher, suggesting that only with the ruthlessness of a butcher and the strength of a demon can the expanding consciousness of this asterism be born. It makes one’s life idealistic and almost dreamy because only under such conditions may the universal cosmic bloom take place.11

The lunar mansion of Ashwini is considered an ideal place to rest and recuperate for the Shatabhisha individual. ((Dennis Harness. The Nakshatras.))

Those born under this star are truthful, caring, victorious, but unfortunate from a worldly standpoint. The energy ensouling Śatabhiṣak turns the individual outward for the good of mankind. Generally, the asterism produces harmony in relationships and leads the individual towards his ultimate goal, but the tamasic proclivities limit this to some extent. This happens because the individual is still susceptible to sloth, lethargy, and psychological stagnation.12

Yamas & Niyamas

Āsanas, Mudras, Mantras, Meditations & Bhandas

A deeply philosophical, visionary, mystical mind may be experienced here with a preference for solitude. The need for some type of meditative practice is essential for these individuals.

Shatabhisha is connected with the opening of the crown chakra or the summit of creative energy through the awakening of the kundalini.

Tales & Mythologies


The nature of one’s trials are revealed by Jupiter and Saturn ruling the quadrants of this asterism. These planets create difficult situations for the individual so that the interpreters of life can be discovered. When the urge to spiritualize one’s life takes place, the first step is toward religion, external forms of religious practice to harness nature’s finer forces for one’s deeper welfare. This urgent produced by Jupiter ruling over the first quarter of the asterism. Subsequently spiritual practices become more important in the aspirant begins to shed his self centeredness.13

Pada 1 Pada 2 Pada 3 Pada 4
Position 0° 0′ – 0° 0′ 0° 0′ – 0° 0′ 0° 0′ – 0° 0′ 0° 0′ – 0° 0′
Bija Mantra गो Go सा Sa सी Si सू Su

Gemstones & Metals

Interests & Careers

  • all who deal with the sky (astronomers, astrologers, cosmologists, pilots, aircraft or airline workers, rocket scientist, aerospace engineers, etc.), observatories and planetariums (the separative circle)
    Involvement in advanced medical treatment of complicated and difficult-to-cure diseases and illnesses, researchers, and chemotherapists.
    Involvement with welfare for the masses.
    Killers, cruelty, hunting for leisure, setting of traps (traps and paralyzes).
    Electricity and other modern forms of energy (electric, nuclear, gravitation, etc.)

Auspiciousness/Engage In


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

Ayurveda & Health Issues

Jaw and right thigh

Chronic, mysterious illnesses contracted while Candra is in Shatabhisha may require those “one hundred physicians” (a possible translation of “shata-bhisha”) to be healed. They may be very difficult to remedy and require much effort to cure such grave and chronic illnesses. Sometimes only the Ashvini Kumaras can heal those afflicted. Hence, Ashwini is an ideal time for Shatabhisha native to rest and recuperate.

  1. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 241. 

  2. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 243. 

  3. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 243. 

  4. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 243. 

  5. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 243. 

  6. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 242. 

  7. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 242. 

  8. Bepin Behari. Myths & Symbols of Vedic Astrology. pp. 241-242. 

  9. David Frawley. Shaktis of the Nakshatras

  10. deFouw & Svoboda. Light on Life. p. 231. 

  11. Bepin Behari. Fundamentals of Vedic Astrology. p. 80 

  12. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 243. 

  13. Bepin Behari. Myths & Symbols of Vedic Astrology. p. 243-244, Note: see more on 244