Full Moon * Chandra mutual drishti to Surya
Drazi * Drizi * Darshi
see also : Table of Drishti Angle and Percent Effective
see also : Rashi Drishti and Sphuta Drishti
see also: BPHS counting the Rays of the Graha
|Sanskrit Vocabulary for Drishti||
As hatha yoga becomes culturally integrated into the West, terms like Nasagrai Drishti (gazing at the nose while in a yoga posture) Nabi Chakra Drishti (gazing at the navel) or Urdhva Drishti (gazing into infinity) help make the term drishti easier to understand.
= "glance" or"gaze". It is an expression of visual focus or concentrated attention .
"Yuti" ( = "yugma") = not the same as drishti.
The three main forms of Parashari Drishti:
|Drishti of Mangala upon the 4th, 7th, and 8th bhava from Himself = dynamic energy of new birth, movement, competition, and pursuit of the goal||
Mangala-Maraka * uttama = the single strongest location for Kuja due to Kuja's dignity in 10 PLUS the intensely competitive 4th drishti injected into Meza-bhava-1 physical fleshbody. Whether male or female, the native is a vital competitor and captain of industry. Athletic inclinations; one is a sportsperson and potentially very muscular yet agile.
Mangala in bhava-6 always casts 8th drishti upon the radical lagna. The two most competitive, innovative and adversarial placements are the incisively argumentative Mangala-Kanya and the directly confrontational Mangala-Meza .
Mangala-11 drishti to 2 (treasury) 5 (politics) 6 (conflicts)
|Drishti of Guru upon the 5th, 7th, and 9th bhava from Himself = purva-punya= credit from compassionate actions of parallel lives||
In practice, Graha which receive drishti of Guru become easier, more optimistic, more inclusive and abundant, more naturally expansive. When Shani receives drishti of Guru, the native 's work comes easily, although there is a lot of it, and if Surya is there one may come to boast of one's accomplishments.
|Drishti of Shani into the 3rd, 7th, and 10th bhava relative from His residential bhava = ignorance needing to be transformed into wisdom, a heavy workload, and materialistic constraints borne by the receiving graha.||
The nature of the work depends on bhava ruled by Shani.
For Thula lagna, Shani as bandesha-4 +vidyapathi-5 rules foundational schooling (4) along with more unique expressions of individual intelligence such as gaming, fashion, celebrity performance, and literary genius inter alia.. Graha receiving drishti of Shani for the Thula nativity will supply hard effort toward educational attainments that carry a mark of Divine-intelligence channeling genius. But make no mistake this variety of genius is the result of heavy, relentless, labor and entirely lawful behavior.
|Drishti of Rahu upon the 5th and 9th bhava relative to Hi residential bhava indicates purva-paapa *debit from selfish actions during alternate births.||
Rahu's 12th ray = not normal graha-drishti
Professor Ketu sends no drishti.
QUOTATION ~~ B.V. Raman, A Catechism of Astrology . p. 48
Benefic Drishti of Shani
- esp. Vrishabha and Thula Lagna
Q. 59 Saturn is a malefic planet, he becomes a benefic by owning kendras. If so, are his aspects also benefic? Is the term "aspected by benefics'' occurring in the texts applicable to Saturn and such evil planets ?
Ans. by B.V. Raman
Saturn is always an evil planet but may be malefic or benefic by ownership.
We classify planets into four kinds :
Whenever you find "aspected by benefics " we have to take "good or subha planets.
In the expression "benefic aspects" it means only aspects by natural benefics such as Jupiter and Venus."
A beginner to Jyotisha study asks:
I've been curious about the following planetary combination in my radix chart.
Any suggestions or interpretations you might be willing to make, however brief or general, will be highly welcome.
Good questions! As you know, normally this sort of inquiry cannot be answered since it is a veiled request for a personal reading! However in this case the answer may be beneficial to others. Transitioning from western to Jyotisha is a fun challenge that many students in Earth are undertaking just now.
The mutual oppositions you are describing are handled as "drishti" in Jyotisha.
Surya, Budha, and Rahu all cast drishti, a ray of focus. Some folks know the term drishti * drizthi * drezi * from hatha yoga, because certain asana have a set focus point, a drishti.)
Parashari rules from Brihat Parashara Hora Shastra :
Some drishti is comfortable and some is challenging. Some is strengthening toward a particular purpose and some is weakening toward a particular purpose. Some is balancing toward certain elements and other drishti is aggravating toward certain elements. It's all a matter of personality of the Graha.
Those who use inner vision (rishi) can see that graha are beings with lifetimes lasting billions of years. Graha are deities with vivid personalities. Like each divine human being and each divine universe, each divine graha in Earth's solar-centred system has a signature vibration. Every entity in existence has a signature vibration.
However the vibrations are extremely various. Not every entity forms a compatible vibratory pattern with every other entity. Sometimes the vibratory patterns are very much cacophonous! The vibratory non-compatibility is perhaps not pleasing to the delicate inner ear, but indeed the jangling angles of disruption create interference patterns which facilitate movement such as conflict and sport.
If everything were in harmony permanently, the entity would enter stasis and die. Therefore the sustenance of life requires conflict. Requires. Creative movement is liveliness and when properly understood conflicting vibrations are the very signature of new life.
The landlord can see into the sthana * house * bhava that He owns. Because the owner is watching it, the sthana is more protected and strong.
Having the owner actually live in the house makes a very strong house.
(Although again it can be unpleasant for the co-tenants if they don't get along with the landlord.)
If two graha are in mutual opposition they can both "see" each other. But if they are natural enemies then "seeing" each other just aggravates their existing animosity and raises the signature vibration of conflict. Naturally conflict can be very creative..
Budha the Messenger sits just outside the energetic field of Earth's Sun. Mercury's job is to "repackage" or "spin" the vast amount of informational energetics which are being radiated by Surya at all times. (Surya Himself is only a transmitter for other more powerful antecedent Suns such as Sirius.) Professor Budha is a messenger, missionary, envoy, apostle. He does not have His own agenda. He is only the announcer, missionary, envoy, apostle,. Budha is neutral to all the other graha, so the drishti of Budha won't aggravate any existing animosities. However an incoming 7th drishti from Professor Budha indicates that any existing animosities will become more articulated, more verbalized, more discussed.
If Budha is sending drishti from a rashi (sign) that is friendly to Budha, the drishti cast upon the 7th from Budha makes the conditions within the receiving domain more chatty, or analytical, or media-savvy.
Professor Budha is rarely a trouble-maker. He is quite a suggestible fellow who mentalizes the perceptions but He rarely works alone. He takes direction from His ruler and co-tenants.
You're right about Ketu being a materially weakening influence. The problematic with Ketu is His passive detachment from the behavior of the materializing functions of the human brain. Ketu does not care about "things" which are simply temporary forms. He is not interested in "reality" (from Latin res meaning object of perception, thing). Ketu is a very spiritual influence who is completely careless and dysfunctional on the material plane. Therefore the spiritually aware personality will generally benefit when a graha is conjoined with Ketu. Yet a more limited, fearful or materialistic personality may find Ketu to be a challenging factor due to Ketu's association with negligence, abandonment, and surrender.
When Professor Ketu shares a house with other graha, He brings an aura of spacey, intuitive, out-of-body psychic perception which is an asset for the arts which work directly with energy patterns regardless of their materialized forms, such as psychic healing, divination, and meditation.
Ketu benefits shamans, medical intuitives, clairsentient guides, and folks who are consciously communicating with spirits. When Surya-yuti-Ketu, the confident ego-personality is weakened; when Budha-yuti-Ketu, the mental process becomes spiritualized and materially disinterested. The person may struggle to articulate or integrate their thoughts within the material paradigm, and the verbalization style tends to become rather gentle and passive.
Rahu the Mix-Master produces intensely ambitious, risky desires, while Ketu is dissociative and apathetic. When graha align upon the rashi axis of Rahu-Ketu, these graha get caught in the maelstrom of passionate desires and spiritual awakening that the polarity of Rahu-Ketu are maintaining. Any graha sitting upon the Rahu-Ketu axis are more intensely polarized suggesting that the Vimshottari Dasha periods of these polarized graha tend to produce more extreme results of high desire from Rahu and deep apathy of Ketu.
The myth of Rahu-Ketu explains how they got that way. Ketu used to have a Naga body, which He shared with Rahu. Shri Rahu is the head and Shri Ketu is the tail of the Naga King. As the drama reveals, Rahu's desire for social mobility "whatever it takes" got them into an illicit situation, and for their misdeed an avatar of Shri Vishnu (the Sun) sliced them into halves with His razor-sharp discus.
No Body * Can't Be Bothered
Befitting His extreme disinterest in forms, Professor Ketu does not have a whole body, and He does not care about bodies of any sort - from bodies such as universes to bodies such as human bodies to bodies such as subatomic particles. He has no interest in physical bodies, health, food, cintamani * mani * money , sex, power, or anything on the material plane. Professor Rahu is still hot to trot for material stuff, and Rahu still goes around getting into trouble while He pursues social mobility and privilege. But Ketu can't be bothered.
As you may have gathered, Jyotisha is really all about the personalities of the graha! It's fun to learn about them, and to see how they shape the human experience.
I don't find this practice in the least superstitious. Rather, it seems to me like a grand narrative of history, human and divine . The tales of creation and destruction of other planetary systems throughout galaxies are said to be structurally similar mirrors of Earth's own solar system. And like all narratives, it involves the complex interplay of supportive, opposing, comfortable, challenging, harmonizing, disturbing, and enlightening forces. Therefore let us enjoy the music!
Wishing you every happiness, healing from
sorrow, guidance by inner light, and success in all
of life's endeavors, Sincerely, Barbara
Pijan Lama, Jyotisha
Barbara Pijan Lama, Jyotisha
Q:I am a one-year beginner in Jyotisha and I am feeling a bit befuddled regarding how to do the first sort of significances. I know how to evaluate a chart in western astrology, but Jyotisha seems to be more complicated.
My goal is to achieve an understanding of the karmic role of all the departments of life, and to make predictions for myself and my family.
Can you give me a bit of direction? I really am trying here, but just getting stuck with the multiple weightings.
For a Vrishabha Lagna , Guru is a functional malefic but also a natural benefic. In fact, Brihaspati has four roles at least.
1. Natural Benefic
2. Functional Malefic
3. Karaka (children)
4. House significator
My question is:
A: first of all... did you notice that your "question" is actually ten questions?
Many emails arrive asking for "just a moment of your time "and asking "just one simple question". When you yourself enter Jyotisha practice you will encounter the same thing. Doctors, lawyers, and teachers get this sort of "simple" enquiry constantly; the querent is usually not trying to be deceptive but rather ignorance has minimized and oversimplified their understanding of the nature of the question.
Beware for your own practice boundaries too: Jyotisha IS indeed complex!
OK, now that the awareness of what you have requested is a bit higher, I do think the enquiry could benefit others -- so let's see what could be offered in the way of an answer to the ten "simple" questions : )
Here's what I might do in a first assessment:
First and foremost keep the karaka significations in mind. Guru = wisdom, expansion, fertility, optimism, teaching, priesthood.
These karaka characteristics are true regardless of rashi or bhava.
Vrishabha lagna: Guru is not a friend of Zukra lagnesha. They compete for the same resources in the mind (time, attention). Zukra wants to get pleasures, Guru wants to get wisdom. However Guru occupies Vrizchika which is a friendly rashi. So Guru is not impeded to express His own agenda of expansion and wisdom. Zukra might not like it, but Guru has a fair amount of power including a drishti to lagna, swakshetra 11,
Guru = randhresha-8 +Vriddhipathi-11 from lagna.
What bhava does Guru rule from Chandra lagna?
Surya is in Meena therefore Ravi definitely benefits from drishti from Ravi's Professor Guru. It is ALWAYS good for the purposes of the lord to cast His Eye into His own house! Landlords naturally want to see into their own properties.
And, for the Vrishabha lagna, Meena becomes labha bhava, the house of community development, networks, and the marketplace . Social-progressive movements and political grassroots organizing get Guru-ized. Social community development should have a solid philosophical basis and the process of networking association = "each one teach one".
Guru and Shani are neutrals so it is OK for a rashi of Guru to apply to 11. Most importantly consider that Shani is a friend of the lagnesha Zukra.
That understanding, of who is friends with whom, will save you a lot of work in a first assessment. If the nativity has a Zukra-ruled lagna, then the houses of Zukra's friends Shani and Budha are going to be comfortable. Chandra is friends with everybody.
So: 1, 2, 3, 5, 9, 10 are all good at the get-go.
Guru's drishti to bandesha-4 Surya
can help to expand the mother's philosophical viewpoint. Vrishabha lagna usually has a somewhat direct, confident, and fashionable (Surya) mother who needs to be center-stage.
Drishti of 8 is not harmful unless the person is superstitious.
If the native is of superstitious nature which is to say one believes that ultimate power resides in some force or being OUTSIDE of oneself, then yes the drishti of randhresha-8 Guru will expand the fearful secrecy and self-destructive tendencies of crisis-and-rebirth signified by randhrasthana-8.
Vriddhipathi-11 is not a trine; that's why it is considered difficult.
But it is not a dusthamsha either, meaning that 11 does not provide the setting for the most intense sorts of karmic payback.
Vriddhipathi-11 and bhratrupathi-3 are not malefic; they are neutral by nature meaning one gets out of them what one puts into them within the brackets of the present incarnation.
The varga cannot change any truth from the D-1/D-9. Varga only confirm and fine-tune what exists in D-1 and D-9. Save the varga usage for intermediate learning stages.
Hope this is helpful for sorting out some of the basic approach to the "first pass "assessment.
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life's endeavors,
Barbara Pijan Lama, Jyotisha
Q: Barbara, you said that Rahu casts drishti upon 5-7-9 from its home bhava in my nativity but doesn't Rahu also cast His eye upon the 12th from that place where He was born?
What about the 12th drishti of Rahu?
Some of the astrologers in my home area, especially our family astrologer in the village, assert that Rahu very negatively affects the 12th bhava from the birth house.
As you know I'm starting into the swabhukti of Rahu just this year and trying to plan for the future - please tell me what to expect from the 12th house from Rahu - my Chandra and Mangala are there!
As displayed in the drishti percent-angle table, Rahu's full drishti applies only to the bhava that occupy 5-7-9 from the radical place . Professor Rahu follows the same full- drishti pattern as Brihaspati.
My understanding is that backwards-moving Rahu does not cast actual drishti into the bhava 12th-from His bhava of residence, but that naturally being always in retrograde Professor Rahu is 'looking' directly ahead to where He will be going next which is of course the bhava 12th-from His bhava of residence.
In that sense of looking, all graha cast a looking-at-their-next-step glance at the 2nd from their natal place except for Rahu-Ketu which naturally glance at the 12th from their natal place.
IMO that glance at the immediately forward bhava not the same influential effect as Parashari drishti.
Commentators use the 'dri' words for glance-look-search-scan to talk about that next-step looking but it is just a way of expressing, sometimes found in the Sanskrit commentaries, that Rahu is going counterclockwise and the Jyotishi should always confirm that foundational viewpoint before proceeding into any predictions.
Best wishes for you to enjoy the excitement, ambition, and adventure of Rahu!
Wishing you every happiness, healing from sorrow, guidance by inner light, and success in all of life's endeavors,
Barbara Pijan Lama, Jyotisha
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all that is true, all that is noble,
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whatever is excellent and admirable -
fill all your thoughts with these things."
~~ Epistle to the Philippians 4:8