Transitioning from heart (anahata) to throat (vishuddha) chakraA dead giveaway (that I missed before) that Swati is connected to the heart chakra is Vayu, its consciousness ("deity"). Lord Vayu represents the mahabhuta (principle or consciousness) of the tanmatra (subtle/astral element) air - connected to the anahata chakra in the six-pointed षट्कोण Satkona star - more specifically the Goloka Satkona.
|Satkona (click on pic for link)|
Put away from thee all denials of expression and with thy steeds of the yoking, with Indra for thy charioteer come, O Vayu, in thy car of happy light to the drinking of the Soma wine.
With Swati we are definitely in the throat chakra, now but with a lot of links to the heart chakra.* This is the nakshatra chakra dealing with the throat chakra. The wind god Vayu suggests it strongly and his power to scatter like the wind (pradhvamsa shakti). What I found more interesting is Swati's association with the Chatak bird (Pied Crested Cuckoo) and how this relates to kechari mudra and the dripping of amrita in the back of the throat. Isn't there a curious connection between seed sounds and the fact that birds eat seeds?
|Chatak bird (Pied Crested Cuckoo)|
Swati is in the Hindu calendar system the month of October, in India a monsoon season when the Chatak bird refuses all sources of water except the pure rain that drops like pearls from the Moon (Soma) or the star Arcturis (Swati's star in the Indian tradition). This story is often used as an allegory in various ancient texts and poems for the discriminating seeker who only seeks the pleasure of the Divine, abandoning the pleasures below (of the body or material world). Intuitively, this also suggests or hints about a fasting practice to me.
"This bird is often quoted by saints as an example of an ideal spiritual seeker who ignores all things worldly and quenches its thirst by drinking directly from the heavens above."I think Sri Ramakrishna is one of those saints.
The स्वा swa in swati is an adjective meaning "of self". According to Sri Vasudeva's teachings, in this last stage of the throat chakra the one in meditation, the seeker, begins to turn away from outward expressions of the Divine and begins to focus inward, seeking the inner ecstasy that comes from expansion of the "I". A Swati native is the one to drink the first drop of the ocean of bliss, the ocean of Satchitananda. This comes in a grosser form, as amrita, which refines more and more into the samadhi or soma experience at GV18 (Purvashadha) although the supreme Ananda of the supreme Bindu comes only once the Kundalini has pierced the Bramarandhra chakra, the Guru Chakra and entered into the transcendent space of Sahasrara.
These things are worth contemplating as to Swati's intrinsic meaning.
More about VayuVayu is the deity of the subtle element air, that which we breathe in through the nostrils yet carries prana into the body along the ida and pingala nadis in the form of prana (incoming) and apana (outgoing) life force energy to keep our body nourished and alive. (There are five types of prana.)
Vayu is the Lord of Life. By the ancient Mystics life was considered to be a great force pervading all material existence and the condition of all its activities. It is this idea that was formulated later on in the conception of the Prana, the universal breath of life. All the vital and nervous activities of the human being fall within the definition of Prana, and belong to the domain of Vayu.
Sri Aurobindo, The Secret of the Veda, p.309From a yogic practice perspective this is all about the practice of pranayama, the conscious management of breathing for total wellbeing body-mind-spirit.** Since the pradhvamsa shakti associated with Vayu for Swati nakshatra is the power to scatter like the wind, it begs the question: What is being scattered? What is carried in the element air?
Prana, the Life Force Energy of Vata dosha
Sri Aurobindo in his commentary on the Rig Veda links Vayu with (among other things) वातप्रमियः vatapramiyah (Rig Veda IV.58). Vata is one of the three doshas described in the Indian healing science and is associated with Jyotish, Ayurveda. Vata is that nervous energy (or "humour" in the Western occult tradition) associated with the subtle elements air and space (the three doshas are an expression of the five elements in the subtle anatomy). When Vata is in its finer or transmuted state it becomes prana, life force energy. Hence, chapter 8 in Sri Aurobindo's book The Secret of the Vedas is all about Vayu, and is entitled "Vayu, the Master of the Life Energies".
"Vayu is the Lord of Life. By the ancient Mystics life was considered to be a great force pervading all material existence and the condition of all its activities. It is this idea that was formulated later on in the conception of the Prana, the universal breath of life. All the vital and nervous activities of the human being fall within the definition of Prana, and belong to the domain of Vayu." (Sri Aurobindo, The Secret of the Vedas, link)
The Rig Veda is rich with symbolism and alludes to both yogic practices (in this case kechari mudra) as well as the greater practice of spiritual union. Sri Aurobindo, a poet himself, does the same in his commentary where he writes:
"Out of that ocean rises “the honeyed wave” of sensational existence with its undelivered burden of unrealised delight climbing full of the “Ghrita” and the “Soma”, the clarified mental consciousness and the illumined Ananda that descends from above, to the heaven of Immortality. The “secret Name” of the mental consciousness, the tongue with which the gods taste the world, the nexus of Immortality, is the Ananda which the Soma symbolises," (p.307)The "tongue" now becomes not the gross physical tongue but that mental faculty by which we learn to transcend mind.
More importantly for the practicing mystic/yogi, air carries with it life force energy - prana, chi, qi. That is what nourishes the soul AND the physical body. That is what gets scattered in the wind - both in-coming and out-going. And when we speak, our voice carries a kind of power, a kind of prana called shakti carried by the sound riding on the wave of the breath.
I am also wondering whether स्वाति Swati has any relationship to the goddess of music सरस्वती Saraswati. Saraswati is also a nadi running down the front of the body connected to one of the petals of the root chakra.
We have established that the deity associated with Swati, Vayu, is associated with pranayama. Here is some more evidence in the etymology of the shakti for this "pradhvamsa shakti". We now have a great hint in two root word प्राध्व prAdhva "being on a journey" and "long" and हंस haMsa which is (as Sri Vasudeva teaches) the natural mantra of the breath (we breathe out ham and we breathe in sa - try breathing in and out with your mouth and you will hear the sound yourself). This is a hint that this nakshatra is all about the power of pranayama, taking the breath with the prana in it to any part of the body (hence the idea of "scattering in the wind" which is David Frawley's translation). And specifically when we take the prana down along the Saraswati nadi we are nourishing the physical body. Bringing the prana back up the sushumna up to the throat and into the head, we are transmuting the prana, in alignment with Kundalini - working with Her. This is the highest form of the practice as I understand it.
So although the GV13 points suggests kechari mudra, what is more important than kechari mudra in a daily yogic practice is pranayama for cleansing the body at the level of the nadis, and moving prana through the chakras to assist in their unfolding - because we can work on spiritual consciousness development from the outside in as well as the inside out. And because Swati as GV13 is associated with the throat chakra being linked with the heart chakra (anahata controls the element air, Vayu) it is important for the seeker to express things we communicate through the throat (speech, writing, singing) coming from a space of love. When Chandra, the moon/mind sits in Swati nakshatra it suggests to me mental control of prana (this is a more advanced form of pranayama, not even needing the gross breath but simply moving prana with the mind - anywhere where moving it in the body or out of the body and filling a space with it or even into someone else). Such is our power.
GV13 陶道 (táo dào)
Chinese Lunar General 箕 Ji
|GV13 箕 Ji "Winnowing-basket /A Sieve" [Swati]|
[needs more research]
*A curious link is associated Swati's alternative name निष्ट्या Niṣṭyā where in an ancient text (a Tamil hymn Narayana Suktam - Locus of the Soul) adho niṣṭyā is taken to mean 'below the Adam's Apple'" (see link).
** See this interesting article " Prana Astrology in Kalacakra tantra" that makes the link between pranayama and astrology