lagnesha-1 * Lagna Lord
Planetary Ruler of the Rising Sign
Planetary lord of
Agent of Alignment
personality and purpose
Planetary lord of the Radix Lagna
see also: Vyayapa * 12th-from-lagnesha = the distant lands that one may visit
~~ BPHS Ch. 12
Effects of Tanu bhava
"Fame, wealth, abundant pleasures, and comforts of the body will be acquired
if Lagna lord is in a movable rashi and be drishtied by a benefic graha."
Social Identity Markers in the Lagnesha
Psycho-socially, the lagnesha helps answer the question "Who am I? How do I see myself in my primary social context?"
Who, in my preconception of my social Self, am I really?
First, examine the position of lagnesha in D-1.
Bhava residence of Lagnesha = show the type of environments where one prefers to express one's destiny.
Lagnesha, which is the planetary ruler of the D-1 radical lagna, helps to establish:
Lagna * line * ascendant * rising line
Radical Lagna = line of the earth's horizon at the time of birth
Most frequent use of the term Lagnesha = the planet which rules the rashi which is positioned on the radical lagna.
However lagnesha can refer to the planetary ruler of any line including the line of Chandra's degree or any lagna in any diagram * varga.
Agency of lagneshaShani'sThe primary agency-expression of lagnesha is the physical body as an integrated whole.
This fleshbody body acquires characteristics of the bhava in which the lagnesha resides. The personality and social behaviors also express the characteristics of the rashi and the bhava, including features such as drishti and samchara temporary effects upon that residence bhava.
the whole personality is composed of many coordinated sets of attributes = social attributes, physical attributes, emotional attributes. Only a small portion of these attributes is visible in the physical form.
Environment determined by bhava of Lagnesha
The spirit-in-a-fleshbody has a predisposition to seek a particular earthly environment. Generally there are ways in which the individual self-identifies through participation in particular undertakings, ventures, traditions, and departments of society.
When considered as part of a total social-physical profile that includes various karaka, kendra rulers and attributes of Chandra, the lagnesha offers a reliable guide to self-chosen social roles and the environments which contain those roles.
Happiness: emotional vs. social-behavioral
Chandra and angles to Chandra will profile the native's psycho- emotional condition.
Lagnesha profiles how the individual will fare socially in the outside world , how others view one and treat one, whether one has found a "good fit" with the external social environment. This fit which is the match between expectations and outcomes tends to contributes significantly toward happiness and self-satisfaction at the active, outward, social-physical level.
Graha occupying the lagna = attributes which society assigns to the native 's identity.
Graha occupying the lagna indicate the force of social "pigeon-holing" social profiling = a strong social pressure upon the native to dramatize affinity with a particular social role or behavior.
Nativity exhibits a distinctively strongly developed affinity for a recognized social role or specialty.
Chandra = passive identity (except for Karkata for which Chandra is the lagnesha)
Chandra * Moon and lagnesha * ascendant ruler are the two most foundational profile elements.
|Natural 6th-from-lagnesha indicates challenges posed by bhava location of lagnesha||
lagnesha occupies bhava-1
one's identity is aligned with the lively, innovative movement of physical vitality, personality integrity, bodily appearance
6th-from-lagnesha = bhava-6 suggesting that illness, poverty, litigation, war, injustice, conflict, handicap, pollution, accusation, plus all of the other indicators of bhava-6 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-6 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 6.
lagnesha occupies bhava-2
one's identity is aligned with the containment keeps-and-coops of banking, treasuries, language, and history
6th-from-lagnesha = bhava-7 suggesting that matters of marriage, contracts, legal arrangements, and diplomacy, plus all of the other indicators of bhava-7 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-7 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 7.
lagnesha occupies bhava-3
one's identity is aligned with the conversational messaging of siblings, co-workers, the department, ensemble, daily business
6th-from-lagnesha = bhava-8 suggesting that matters of secrecy, confidential information, catastrophic or unexpected changes, and rebirth of the identity, plus all of the other indicators of bhava-8 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-8 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 8.
lagnesha occupies bhava-4
one's identity is aligned with the rootedness of mother-figures, security and predictability, the local settled environment
6th-from-lagnesha = bhava-9 suggesting that matters of theory, doctrine, universities, globalism, father-figures, and conceptual discourse, plus all of the other indicators of bhava-9 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-9 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 9.
lagnesha occupies bhava-5
one's identity is aligned with bright-lights radiance of drama, politics, games, intelligence, and creative performance
6th-from-lagnesha = bhava-10 suggesting that governance, rank, status, reputation, law, policy, and maintenance of the social order, plus all of the other indicators of bhava-10 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-10 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 10.
lagnesha occupies bhava-6
one's identity is aligned with aid to the suffering expressed through ministries of service, medicine, military, and social problematics
6th-from-lagnesha = bhava-12 suggesting that enclosures such as hospitals and monasteries, the bedroom, sanctuaries, and privacy, plus all of the other indicators of bhava-12 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-12 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 12.
lagnesha occupies bhava-7
one's identity is aligned with the balancing grace of contracts, bargains, alliances
6th-from-lagnesha = bhava-11 suggesting that economies, communities, social networks, and friendships, plus all of the other indicators of bhava-11 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-11 serve to increase the challenges of injustice, animosity and exploitation (6th angle)by the agents of 11
lagnesha occupies bhava-8
one's identity is aligned with the mysteries of secrets, hidden assets, cycle of birth-and-death, classified information, and undisclosed knowledge
6th-from-lagnesha = bhava-1 suggesting that matters of the physical body appearance, vitality, musculature, and identity, plus all of the other indicators of bhava-1 may become consistently adversarial to the smooth expression of the personal identity. Naturally, any graha located in bhava-1 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 1.
lagnesha occupies bhava-9
one's identity is aligned with the paradigm of belief, emerging via global weltangschaung, universities, philosophy, theory, conceptual discourse, professorship
6th-from-lagnesha = bhava-2 suggesting that matters of family-of-origin, accumulations of treasury, family genetics, language and historical knowledge lineages, matters of truth and voice, face, teeth, hair and eyes, plus all of the other indicators of bhava-2 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-2 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 2.
lagnesha occupies bhava-10
one's identity is aligned with the rigidity of hierarchy, rank, social position
6th-from-lagnesha = bhava-3 suggesting that matters of siblings, cousins, cohort, co-workers, commerce, meetings, management, announcements, public relations "spin" and communication, plus all of the other indicators of bhava-3 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-3 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 3
lagnesha occupies bhava-11
one's identity is aligned with the connectivity of social networks, economic systems, friendships, elder sibling
6th-from-lagnesha = bhava-4 suggesting that matters of the parents, the childhood home, the folkways, patriotism, comfortable established local habits and rhythms of life, land boundaries, roots, owned properties, farming and fishing, plus all of the other indicators of bhava-4 become consistently adversarial to the smooth expression of the personal identity. Naturally, any graha located in bhava-4 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 4
lagnesha occupies bhava-12
one's identity is aligned with the quietude of research, privacy, reflective and meditative thought, enclosures, sleep
6th-from-lagnesha = bhava-5 suggesting that matters of children, unique creativity, games, fashion and style, politics, drama, celebrity, plus all of the other indicators of bhava-5 may become consistently adversarial to the smooth expression of the personal identity.
Naturally, any graha located in bhava-5 serve to increase the challenges of injustice, animosity and exploitation (6th angle) by the agents of 5
Simha lagnesha = Surya = entitlement, confidence uniqueness, radiance, righteousness
lagnesha Surya-Dhanushya + dhanapati-2/Vriddhipathi-11 Budha |
Karkata lagnesha = Chandra = emotion, intuition, shelter, rhythms, routines
Environment-3 lagnesha Chandra-Kanya yuti Zukra
Environment-5 lagnesha Mangala-Simha * autocratic, center-stage, attention-demanding genius
Environment-11 lagnesha Mangala-Kanya yuti karmesha-10 Surya
Environment-10 Vrizchika lagna lagnesha Mangala-Simha-10
Environment-7 lagnesha Budha-Dhanushya + bhratrupathi-3 Surya
lagnesha Guru-Dhanushya + Rahu + Budha
Environment-4 lagnesha Zukra-Makara
Environment-3 lagnesha Zukra-Dhanuzya
|Makara and Kumbha lagnesha = Shani = structure, lawfulness, maturity, sobriety||
Environment-2 lineage knowledge, treasuries, language
Conflict between lagnesha and graha-in-lagna
If strong graha in lagna send a contradictory message to the self-concept per lagnesha, expect internal conflict and struggle for effective self-definition .
the native may feel socially rejected or personally confused by turns.
Physical Body = End Result of a Long Generative Process
Lagnesha also provides some information about the fleshbody and its presentation. However to more completely judge the physical appearance, Chandra must also be assessed. Most perception of another's appearance is an emotional response to astral patterns in the aura. Not only judgments such as "beautiful" are emotional but even beliefs about whether a person is tall or short are mainly emotional.
The physical body is a direct expression of the astral bodies, the causal bodies, and the spiritual bodies which underlie and interpenetrate the physical form.
As the past-life information encoded in the subtle particulate matter of the finer bodies percolates into the physical form , the physical body receives its past-life-driven mandate to look and act in ways that carry out its ancient destiny.
Physical Appearance and Social validation
Radical lagna = the sign which was ascending on the eastern horizon at the moment of birth.
Radix lagna determines the appearance of the physical body and gross personality traits. Physical appearance and behaviors dictate to a considerable extent how the individual will be treated by others.
Lagnesha tells us about the individual's physical constitution, which in turn tells us how that individual is likely to be perceived by society.
After looking for the bhava and rashi significations, find the navamsha-lord-of-lagnesha to answer the more intimate question of how the native truly sees oneself.
The self-view may be in conflict with public opinion , but it will help the consulting Jyotishi know how to advice the native on ways to live more happily and authentically.
One may or may not actually be recognized as either articulate or useful. There could be karmic blocks in radix which prevent public validation. But one's subconscious dharma expectations (D-9) which are the accumulation of awareness built up from parallel lives , tells one to pursue this belief in their higher self as one's real self..
Even when Shani is exalted, His concern is with the practical application of social justice. Shani is not a theoretician. Shani is about work, practice, work.
Did I mention practice?
Such a person is also rather unlikely to consult a Jyotisha, since they do not generally require spiritual information to complete their dharmic view of"how it is ". However, you might see a lagnesha like this as a relative of a more spiritually inclined person.
One is naturally aggressive (or passive-aggressive); and strongly invested in being a busy, ambitious person. One enjoys the sporting challenge of contentious, conflicted, or quarrelsome environments This type of lagnesha is also unlikely to seek the Jyotishi's sage advice, but will often enter appear in the Jyotisha consultation as the male relative of a tamer client.
One will be physically strong and attractive, with past-life-acquired permission to have good self-esteem that is recognized by his parents, educators, and moral authorities in his culture.
the native 's area of highest praise may be known according to the sign and house of the exalted lagnesha.
On the other end of the scale, if the lagnesha is strongly disempowered - such as, nichha and/or receiving drishti of functional or natural challenger papagraha one may be born into less comfortable family circumstances.
One will feel somewhat or perhaps extremely stigmatized, with limited past-life permission to receive social validation for their appearance, abilities, or conduct.
nichha graha = fallen planets = weakness = dysfunctionality of the planet's powers. The graha might be quite powerful in effect but this effect is not well-received in the native 's living environment.
Also nichha L5 + L10 Mangala-Karkata becomes a Yogakaraka. Although the native 's personal life may suffer some effects of hypocrisy or dishonesty, great contributions of literary or political arts (5) and social governance (10) can also be produced by these natives.
In a past-life setting, the native once deprived another of resources, took more than one's proper due, or misused the empowerment of which one is now deprived by the malfunctioning planet.
Before birth, one selects the timing of one's first breath to ensure that one will have the proper planetary rays in place in order to pay back whichever karmic debts one feels strong enough to undertake.
Fallen planets show not so much an arduous positive task one is obliged to perform; that is the role of Shani.
Nor do they show the bondage of obsession; that is Rahu.
Fallen planets indicate an expected capability which never manifests properly .
The normal resources of the planet are twisted, retarded, disoriented, or confused.
In that planet's area of expertise, society will expect its members to do, perceive, or cooperate in a culturally predetermined way.
Fallen planets indicate that the individual will fall short of social expectation, be considered unsuccessful, and feel marginalized in that performance area.
One's social challenge may be known according to the position of the nichha lagnesha.
Vimshottari dasha periods of the lagnesha
Lagnesha in career
Lagnesha is also influential in career choices because lagnesha is an indicator of social standing and natural ability to function in the environments which match the rashi, bhava, and drishti characteristics of the lagnesha.
swakshetra Zukra in bhava-1 lagnesha for Thula-lagna
Zukra is additionally strengthened by accompanying dharma-ati Budha and Mangala lord of dhana for direct and confrontational speech.
Lagnesha shows broad environmental orientation, body type, musculature etc. which create natural suitability to develop certain career areas.
In determining career, also consider:
Chandra shows the dominant patterns in the astral bodies which create daily emotion.
Emotional patterns -selfish or compassionate, absorbing or generating - also contribute to suitability for particular forms of service.
Commentary from Das:
"The lord of the 1 is in a kendra
or Venus is in a kendra
or Jupiter is in a kendra.":
"The Ascendant lord, Venus or Jupiter are located in a Kendra, which will bless your overall life to some degree.
Fortune, wealth and other material blessings would be almost guaranteed throughout life."
|Surya yuti radical lagnesha||
Increases the level of self-reference, brilliance of the aura, and gaming or gambling intelligence as evidenced in the personality integrity. May add a ruby glow to the appearance.
|Chandra yuti radical lagnesha||
Somana-yuti-Kuja creates a
powerful Chandra-Mangala yoga for the Karkata lagna
or for the Mesha-or-Vrizchika lagna|
|Mangala yuti radical lagnesha|
|Budha yuti radical lagnesha|
|Guru yuti radical lagnesha||India-PM 1944-1991 Rajivaratna Gandhi * Guru-yuti-Surya-lagnesha + Chandra-yuti-Zukra + Budha|
|Zukra yuti radical lagnesha|
Often handsome in appearance, with balanced facial features and a pleasing comportment of the physique. In a general way, combination of lagnesha with Zukra increases the social-material significations of Zukra including capital wealth, storage, sensual pleasures, partnerships, diplomacy, agreeability, and activities of equalization or balance.
|Shani yuti radical lagnesha||Increases the traits of Shani that may be displayed in the physical appearance or the social personality. Increases the elements of lawfulness, respect for the social order, and reduces the concern with individual celebrity or uniqueness (Shani).|
|Rahu yuti radical lagnesha||Rahu-izes the personality and increases the amount of thrilling excitement, exotic energy, social mobility ambition, or craving for privilege that emanates from the social-attribute-complex.|
Apathy or disregard toward one's own role in society; seeks retreat
Disinterest toward the spiritual-physical connection
or disconnection from the physical body appearance
Eccentric personality, scattered or widely dispersed physical activities.
May be an extraordinary spiritual figure
If Ketu + lagnesha + other graha, consider the other graha.
Generally one may be uncertain of one's physical appearance .
Physically flighty or disconnected from the natural pattern of polarization of the muscular body.
May neglects basic grooming, chooses odd garments in which to clothe the physical form, and has an unusual appearance.
Flesh-form appears a bit scattered, or haggard, or greyish, more dispersed than natural. Ketu-1 + lagnesha may have less interest or discipline regarding maintenance of the physical body vitality. Can be particularly psychically sensitive or standoffish, somewhat lacking social connective interest. Rather unengaged to learn customary habits of decorum and dress
Circumstances of birth are peculiar in some way. May indicate a multiple birth or some peculiarity of the birth process.
If Zukra is involved with Ketu + lagnesha , potential for some type of eccentric hair or facial grooming (or lack of it) which makes an otherwise attractive person look odd. Such manifestation as infelicitous hair dye, awkward or unflattering spectacles, clashing patterns in the clothing textiles,
Native may feel socially disenchanted and as a result rather insecure. One does not quite know which social role is appropriate to the conditions of one's birth.
Flitting like a chameleon through various marginally satisfying roles, enjoying certain aspects of many different social environments but securely fitting in nowhere. one moves from pursuit to pursuit, environment to environment, looking for social validation but finding little of lasting value.
Always dissatisfied with one's personality integrity.
A longing for the imagined satisfaction of completed union with a fixed social definition.
Resignation to a separative, psychologically distanced relationship with one's "persona" in society.
Not clear quite who one is. A deep and ineffable, sense of loss for the individual identity, which seems to have been taken away by circumstances beyond one's control. A person whom one does not trust may be defining one's deepest identity.
For material success, the lagnesha and Shani (material grounding) should be strong. Then one will find safe harbor in some organization, ideology, or set of social practices which can provide self-definition.
In one's deep inner awareness, however, the fragility and temporary nature of the bodily manifestation will always be known, and attachment to a fixed social identity will remain rather weak.
file update: 15-Mar-2018
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