"The worst settlement is still better than the best lawsuit."
"I have decided to be happy because it's good for my health." ~ Voltaire
Ari * Ripu * Roga Bhava-6 |
Ministries of Service
US-Govt poster calling for Army Nurses c. 1940
|~~"Memories, Dreams, Reflections " esoteric psychiatrist Carl Jung|| "The most intense conflicts, if overcome, leave behind a sense of security and calm that is not easily disturbed. |
It is just these intense conflicts and their conflagration which are needed to produce valuable and lasting results."
| || |
the learning classroom of rogasthana-6 = ruled by Professor Budha
Vimshottari Periods of the Rulers of Bhava-1-to-12
Critical Thinking Skills
awsuits, accusations, unfair or illogical criticism, injustice
corrupt advice * flawed counsel, dissolute advisers
Ability to Identify (not solve) Problem-sets
medicine, military, legal defense, , ministry
disproportion, disease, disagreement, distress, dishonesty, distrust, dispute
cruelty, crisis, crime and criminal defense
dwadamsha = table of 12 sub-portions of bhava-6
See also: Zukra re Addictions;
Planets in shad-ashtaka 6-8 angle
|~~ Da s|| |
"6th house is both for friends and enemies, health and sickness, attachment and hatred, maternal relatives, cousins, servants and inferiors.
Its results are full of opposites.
Sharpness of the opposites is felt according to the influence of the planet, its association, conjunction, or as aspected.
The 6th house protects against enemy, sickness, sorrow and debt."
~~ Madhya Parashari,
Ch. 9, Shloka 6
"Sixth house stands for enemies, relatives, strength, illness, and stomach problems etc."
Ch. 7, Shloka 39-43
"6th from Budha be also considered in regard to indications derivable from Ari Bhava."
|~~ Satyagraha 1869-1948 Mahatma Mohandas Gandhi||"Honest disagreement is often a good sign of progress. "|
Regional names and denotations
| Mahadushthamsha Bhava-6 = 12th from 7th |
Imbalance, exploitation, accusation, toxicity, slavery, adversarial relationships
|Examples: Public Figures |
Graceland 1945- drama-commerce Priscilla Presley * military father
"Memories, Dreams, Reflections " esoteric psychiatrist Carl Jung * father ministry of service (Christian pastor)
| Surya in bhava-6
represents * Imbalanced, exploitive, blaming, accusing, often toxic, adversarial
relationships with the father and father-figures , with kings, with male authorities in general. |
Those who are expected to behave in a trustworthy (7), noble (Surya) and glorious (Surya) fashion fail to be worthy of trust. Instead they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Positive implications: father may be a physician or military officer; father is a criminal attorney; or father is dedicated to a ministry of service. Even with positive service indication, father is often ill.
Professor Surya in bhava-6 * victimized father = ill or addicted, broken trust with father, paternal agent is exploited, a servant. Father may be adversarial, intimidating, or cheating. Class-conflict. If conscious, father may have a skilled ministry of service as social worker, skilled physician, or military officer. Males in the life-script tend to be either egoistic exploiters, addicts, or medical-military professionals.
| Examples: Public Figures
Theory of Relativity 1879-1955 Albert Einstein
My Inventions 1856-1943 Nikola Tesla
Open Society 1930- capitalist George Soros
Chandra in bhava-6 represents * Imbalanced, exploitive, blaming, accusing, often toxic, adversarial relationships with the mother and caretakers , with schoolteachers, with police and protectors, with maternal figures in general.
Those who are expected to behave in a trustworthy (7) sheltering and nourishing fashion (Chandra) fail to be worthy of trust. Instead they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Corrupt or unbalanced counsel from mother-figures, parents, caretakers, nurses, schoolteachers, protectors, police, guardians of the settlement.
Positive implications: mother or mother-figure may be a physician or nurse, health-care worker, criminal attorney or social service worker, or mother is dedicated to a ministry of service. Even with positive service indication, mother is often ill.
Chandra in bhava-6. No matter their other possibly virtuous qualities, the parents play an adversarial or exploitive role for the nativity featuring Chandra-6. Mother may be a victim of broken trust, mother is ill, or addicted, or exploited; underpaid, in servitude.
Parents may be in emotional conflict, "broke" (broken balance), overworked, sick. Childhood awkward and upset.
Maternal women in the life-script tend to be underpaid and feeling "used". Both the natives and their mothers tend to function as Blamers; also victims of false accusation by caretakers.
If compassionate, may be agents of professional medical-military service.
|Examples: Public Figures |
* Mangala challengers
Russ-Soviet 1878-1953 Man-of-Steel Josef Stalin
| Mangala in bhava-6 represents* Imbalanced, exploitive, blaming, accusing, often toxic,
adversarial relationships with the brother and brother-figures , with military and athletic
personalities, with purported champions of
causes, with competitive challenging males. |
Those who are expected to behave in a trustworthy (7) fashion of comrades-in-arms (Mangala) fail t be worthy of trust. Instead they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Corrupt or unbalanced counsel from brothers and brother-figures, comrades-in-arms, soldiers, challengers, athletes, hunters, diggers, exploders, divers.
Positive implications: brother or brother-figure may be a health-care worker, criminal attorney, or social-services worker, or brother is dedicated to a ministry of humane service.
Kuja is generally beneficial in bhava-6 since Mangala can the energy to conquer one's enemies (internal and external). Success in controversy, adversarial sport, and war.
Mangala in bhava-6 = brother or peer-male is a victim, brother is ill or addicted, broken trust, is exploited, a servant. Peer males in the life-script tend to be ill, adversarial, litigious, and blaming. If compassionate, peer males may undertake medical-military service.
| Examples: Public Figures |
POTUS-18 Civil War Ulysses S. Grant + uttama-Zukra
| Budha in bhava-6 * Imbalanced, exploitive, blaming, accusing, often toxic, adversarial relationships with the younger siblings, with student-figures, with personalities engaged in communication and signaling. |
Those who are expected to behave in a trustworthy (7) fashion such as team-mates and siblings (Budha) fail to be worthy of trust. Instead, they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Corrupt or unbalanced counsel from siblings or sibling-figures such as schoolmates, younger friends or cousins, from team-mates or ensemble group, from neighbors or from co-workers.
Positive implications: younger sibling or sibling-figure may be a health-care worker, criminal attorney or social worker, or brother is dedicated to a ministry of service.
Budha in bhava-6 = peer cohort such as siblings, neighbors, co-workers may practice victimology. One's own narrative may express a litany of complaints. If compassionate, may be agents of professional medical-military service.
| Examples: Public Figures |
Psycho 1899-1980 film noir Alfred Hitchcock + Chandra
Summa Theologica 1225-1274 St. Thomas Aquinas * poisoned by doctrinal enemies
| Guru in bhava-6 * Imbalanced, exploitive, blaming, accusing, often toxic, adversarial relationships with the professor, indoctrinator, guide, preacher, religious authority figures. |
Brihaspati dhava-karaka-1. For a wife, multiple conflicts with the husband-role or the husband is ailing.
Those who are expected to behave in a trustworthy (7) fashion as theorists, indoctrinators, philosophers and spiritual guides (Guru) fail to be worthy of trust. Instead, they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Corrupt or unbalanced counsel from spiritual guides or guide-figures, such as professor, pater-noster, pope, proselyte, grandfather, Guru, preacher, indoctrinator, religious scholar, philosopher, theologian, ideologue.
Positive implications: spiritual guide, life mentor, or professor is a health-care worker, criminal attorney or social worker, or preacher is dedicated to a ministry of service.
Guru in bhava-6 * multiple service ministries; many health issues; many loans. The Guru-karaka figures= professors, preachers, doctrinal or ideological teachers may preach a victimology narrative of repeating exploitation and misuse.
For a female, the first husband has a victim role; husband may experience multiple persecutions.
If compassionate, the Guides may be agents of professional medical service, financial loan-providers, or military response to chronic social probelms.
| Examples: Public Figures |
Cleopatra 1932-2011 AIDS activist
Cleopatra 1932-2011 AIDS activistElizabeth Taylor yuti Rahu * Rahu-amplified uttama Zukra in 6th-from-Chandra
| Zukra in bhava-6 * Imbalanced, exploitive, blaming, accusing, often toxic, adversarial relationships with the women in one's life, with those persons male-or-female in the role of peer-partner, with those persons male-or-female who handle money and valuable objects. |
For a husband, much conflict with the wife (Zukra) or the wife is ill. For the wife, the terms of the marriage contract (Zukra promise, contract) may be rife with disagreement even if the peer-partner is pleasant.
(Chandra = mother-karaka; Zukra indicates women who are not mother, not mother-figures. Zukra are those situated in roles of partner-mate, sister-cousin, female neighbor or coworker etc.)
Those who are expected to behave in a trustworthy (7) fashion such as bankers, storage-collectors, peer-females and partners any-gender (Zukra) fail to be worthy of trust. Instead they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Corrupt or unbalanced counsel from peer-female, wife, sister, maternal aunt or paternal aunt, female counterpart, women in professional advice-giving roles. (Zukra rules conditions of the contract thus Zukra does not signify mother nor grandmother. Mothers are the unconditional-lover givers of Chandra)
Positive implications: the peer-partner may serve as a health-care worker, criminal attorney or social worker. The peer-female such as sister-aunt-cousin or schoolmate, neighbor, co-worker may be dedicated to a ministry of service.
Zukra-6 is typically an indicator of some type of sensual addiction.
Conditions of behavioral addiction are pleasurable but often expensive. The behavior potentially involves toxic substances such as alcohol, tobacco, opium, etcetera; or perhaps an unbalanced sensual relationships with servants, underclass persons, or animals.
Sister, aunt, peer-female may identify as a victim, sister may experience ailment, broken trust, exploitation, or peer-partner in servitude.
For the husband, the first wife may feature attachment to the narrative of the victim-personality. Peer females in the life-script tend to be accusing, blaming, or made toxic via accusation or addiction.
| Examples: Public Figures
| Shani in Bhava-6 * Imbalanced, exploitive, blaming, accusing, often toxic, adversarial relationships with elders or service-class persons, the chronically ill, perpetually poor, and those profoundly resistant to movement, those in the role of judge, imposer of consequences, government officials. |
Those who are expected to behave in a trustworthy (7) such as mature judges and strictly just law-givers (Shani) fail to be worthy of trust. Instead they may become devious exploiters, polluted in their motivation and possibly criminal in their behavior.
Corrupt or unbalanced counsel from government officials, from mass-mind commoners, from those who regulate and legislate social institutions, from bureaucrats, from functionaries of hierarchies.
Positive implications: the government officials or elder judges = health-care worker, criminal attorney or social worker, or the Judging One is also dedicated to a ministry of service.
Shani in bhava-6 = the lower-class beings in one's environment, such as servants and animals, may practice the art of victimology. For a female, the second husband may identify as a victim.
If compassionate, may accept Professional Duties for managing the social conditions of toxicity, disease, poverty, war, crime, conflict. Favors a career in public medicine or public-interest law.
|Examples: Public Figures |
Total Surrender 1910-1997 Mother Teresa of Kolkata + uttama-Chandra
| Rahu in bhava-6 is often a very successful placement materially speaking.
Rahu flourishes in unstable and unlawful environments;
the satkona with its elements of disease, disagreement,
disavowal, pollution and crime creates a splendid
setting for the Mix-Master to exploit an ever-shifting
set of conditions. |
Professor Rahu's ambitions allow Him to utilize those human behaviors which frighten most people such as crime, drugs, poverty, usury, pollution, litigation, slavery, prostitution, divorce, and disease. Professor Rahu's classroom in bhava-6 is an exciting and dangerous place populated by
Rahu the Risk-Taker can deploy for advantage the imbalanced, exploitive, blaming, accusing, often toxic, adversarial relationships with rogues, exotics, charlatans, frauds, fakirs, pretenders, disrupters, and those whose urgent ambitions lead them to operate outside the agreement (12th from 7th) of the individual's relationship to social norms.
Those who are expected to behave in the fashion of tricksters (Rahu) become successfully devious exploiters, polluted in their motivation and possibly criminal in their behavior. In other words, tricksters and system-disrupters do what they are expected to do: they behave illicitly and try to trump the conventional law. Bhava-6 is often a successful and effective position for Professor Rahu.
Positive implications: because it is indeed expected that Bhava-6 should be an environment of betrayal and lack of trust, Bhava-6 is generally a productive and profitable placement for Risky Rahu. Indeed, Professor Rahu specifically teaches about areas and practices that lie outside the customary rules of law; these are His assigned laboratory.
Risks taken in areas such as war, usury, crime, litigation, pollution, slavery, prostitution, drug trafficking, human trafficking, and most forms of illicit out-of-agreement (12th from 7th) action tend to appear to be materially successful, although a measurable cycle of rapid rise followed eventually by a sudden fall is always part of Professor Rahu's teaching.
Consider Rahu's ruler however to have some qualities of victimization as satkona-pathi.
| Examples: Public Figures || |
Generally, papagraha in bhava-6 provide comfortable outcomes related to overcoming one's enemies, or being untouchable by one's adversaries.
Ketu in Bhava-6* The beheaders, cutters, amputators, pulverizers, unleashers, releasers, divorcers, disregarders, dispersers, disconnectors, wanderers, and cosmic pilgrims.
enter the environments of 6 which are characterized by Imbalanced, exploitive, blaming, accusing, often toxic, adversarial agencies.
The adversarial, accusing beings are often disembodied (Ketu). They have very little effect upon the physicalized native and may be in fact quite helpful.
Those who are expected to behave in the fashion of nebulizers and releasers (Ketu) may become polluted in their motivation and possibly criminal in their behavior. In other words, ghosts and wandering spirits do what they are expected to do: they behave erratically, immaterially, without regard to terrestrial law, and they ignore all complaints.
Positive implications: Ketu in Bhava-6 is generally a harmless placement. Ketu-6 is often protective for those engaged in ministries of service, since Ketu's incoherent nature prevents the toxic qualities of bhava-6 from sticking to the native.
Seva ministry in matters of war, crime, usury, litigation, accusation, medication, addiction, pollution, slavery, prostitution, drug trafficking, and human trafficking may be undertaken with no worry of untoward consequences afflicting the native.
Ketu's lord however does have some qualities of betrayal and toxicity.
Vocabulary for Bhava-6:
Satkona: English 'sixth angle'
Poverty, exploitation, argumentation and conflict, enemies, disease: imbalance, servitude, ministries of service, Seva, loans and debt, chronic health conditions, animals/pets, the lower life forms, clinical medicine, drugs legal and illegal, addictions, police and military, dissolution of alliance (including loss of marriage); disagreement; cancellation or disruption of contract.
imbalance, servitude, ministries of service, Seva, loans and debt, chronic health conditions, animals/pets, the lower life forms, clinical medicine, drugs legal and illegal, addictions, police and military, dissolution of alliance (including loss of marriage); disagreement; cancellation or disruption of contract.
Criticism = Argumentation = "Problematics " - Injustice
Conflict, Criticism, Crime but also"Critical Thinking Skills "
Disproportion, Misalignment, Dyspepsia, Drugs
Disappointment, Disagreement; Divorce;
Dislike; Distaste; Disease * especially STD; Despair; dispute
accusations and litigation; argument
but also: logical ability to correctly identify problem-sets; intellectual (Budha) problematization skills
Loss (12) of Balance (7) - Loss of Agreement - Loss of Mutual (7) Respect - Loss of Trust
Broken Promises - Awkwardness - Jealousy - Illness - Clinical Medicine - Toxins + Pollution
Usury - Jail - Poverty - Servants - Animals - Working Classes - Seva - Social Work - Service Ministry
Ministries of Service to Sentient Beings = Care of Victims
use and abuse
When unconscious, the satkona and its lord =
When conscious, the satkona and its lord =
Book of Proverbs 11:2
"He that is void of wisdom despiseth his neighbour:
but a man of understanding holdeth his peace."
from 300 Important Combinations, #58.
The 6th is a Dusthamsha and when the lord is debilitated,
then all the indications of the sixth house, viz., debts, disease and enemies will be at a discount
so that all the obstructive forces in the way of the person's prosperity will have been removed.
The lord of the 10th or house of effort, occupation and deeds will have to be in deep exaltation.
Otherwise, the yoga cannot have its full value."
From Victimhood to Validation :
| The number of graha residing in bhava-6 is a significant predictor of the amount of intractable trouble one may encounter in this life. |
Graha in 6 indicate life's chronic, karmic imbalances: conflict, accusations, litigation, exploitation, poverty due to cheating, every type of crime, every type of disease, arguments, and addictions.
Like all karma, the scripts of the graha in bhava-6 are the vestigial remnants of unfinished business from parallel lives .
Each graha in 6 offers the opportunity to transform the victim experience which is toxic, punitive and exhausting -- into the conscious service experience, which is purifying, nourishing, and uplifting .
The conditions of the satkona, although they start as liabilities, can with consciousness develop into the most valuable asset-behaviors of the incarnation.
Bhava-6 can becomes literally a karma-eating machine: each moment of"karmic-echo" blaming or cheating from the parallel life can be identified and transformed *on the spot* into a opportunity to serve the ignorant agent who seems to be causing the problem.
However, the development of the"fortress " of compassion must be undertaken with great seriousness in order to prevent slippage into the victim mind.
Above all, the native who chose to be born with a considerable karmic script based in bhava-6 (one or more graha in 6 or in 6th-from-Chandra) *must* desist from blaming others.
One who has chosen an incarnation that is influenced by graha in 6 should stand always ready to identify the matching energy which again attracts past-life litigants. These adversaries play an important role. Their presence signals a precious opportunity to tidy up the final rebalancing of mistakes from parallel lives .
6th lord = combust
due to the self-focus of Surya, combust rogesha-6 can produce the experience of"solipsism" that is characteristic of moudhya-doshagraha
Neither Surya nor Chandra can be combust; therefore neither Meena nor Kumbha natives can be relieved of suffering via the benefits of ashtangata rogesha-6 .
~~ Pancha Tantra , Book III (iii)
"Though one might be exceedingly strong and clever, one should be wary of an unnecessary foe.
Though a doctor may be available, for no reason should one carelessly drink poison."
B.V. Raman, Three Hundred Important Combinations (10th ed., Delhi, 1991. Originally published in 1947.) p.281
Pittaroga Yoga , #279:
Remarks:"According to Ayurveda,
the entire psychological activities of the body are controlled and brought about by three important forces or basic factors called thridoshas.
They are Vatha (wind), Pitta (bile) and Sleshma (phlegm). [BPL note: phlegm factor also called"Kapha"]
Pitta is said to be responsible for metabolic activities.
For instance, the attributes of pitta are heat, keenness, lightness, and slight oiliness.
When there is excitement of pitta, the effects are
Where there is Pittavriddhi (increase of bile) there will be disposition to jaundice, sleeplessness, and increase of hunger.
I would refer the reader to standard works on Ayurveda for greater details.
The Sun's position in the 6th by itself is good.
When the Sun is in the house of diseases, joined and aspected by malefics, the native 's health will not be good and he will always suffer from one complaint or the other due to excitement or pitta or bile."
The more graha residing in bhava-6, and the more influential the drishti incoming to bhava-6, the more the native is involved with medicines, toxicity, and conditions of imbalance.
Self-medication is especially common with Surya, Chandra, or Budha in 6. Drishti of Mangala into 6 + graha in 6 may produce invasive or destructive self-medication, including addictions.
~~ Oscar Wilde
|"Always forgive one's enemies; nothing annoys them as much."|
Golden Tarot Deck
Nine of Swords Cruelty
9th from 10th + 10th from 9th
| || 12th-from-7th = unjust, unfair, exploitive, mistrusting relationships out of balance |
Medieval European serfs and their Divinely Authorized lord
|Mohandas K. Gandhi (1869 - 1948) Non-Violence in Peace and War, vol. 2, ch. 248 (1948) -- www.gandhiserve.org|| |
"It is easy enough to be friendly to one' s friends.
But to befriend the one who regards himself as one's enemy is the quintessence of true religion.
The other is mere business."
The more graha in bhava-6, the more agents who complain and criticize. If there are several graha in bhava-6, each graha will cause its own variety of illness, poverty, jealousy, and suspicion.
Bhava pati (house lords) which occupy bhava-6 will result in some variety of exploitation due to disagreement Or imbalanced contract, that affects matters of the owned house.
Papa graha = may yield a positive result in dushthamsha. Even nichha graha in dushthamsha can give truly excellent results, under the right circumstances.
Typically the native suffers a" Pollyanna" worldview characterized by inability to accept or interpret the harsher realities of human suffering . Mental illness through fabrication of excuses and physical illness through compensatory addictions will generally increase body toxicity . In certain evil configurations, may be an abuser of some sort who cheerfully ignores the harm one does to others.
| "Sentient beings are the cause of our enlightenment. |
When they bother us, we learn patience; when they're suffering, we learn loving-kindness and compassion.
No matter what reaction they evoke, we can relate to them in a way that leads to buddhahood.
Instead of buying into aversion, we become tolerant.
Instead of staying stuck in selfishness, we extend a hand to someone in distress.
Instead of letting jealousy sabotage us, we train in rejoicement therapy."
|11th-from-8th = profit (11) from hidden funds (8), gain (11) from mysteries and upheavals (8)|
Ministries of Service to the Suffering
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
"All beings suffer in the same way as we do, and some are even more deeply immersed in sorrow.
Yet all of these beings wish to experience only happiness and to avoid all suffering, frustration, and pain. They wish lasting happiness but do not know how to cultivate its causes, and they wish to avoid misery but automatically collect only causes of further misery.
Were the countless sentient beings unrelated to us, or were they not to mind their sufferings, perhaps there would be no need for us to bother with their welfare.
Over the billions of lifetimes that we have experienced since beginningless time, we have known all the living beings again and again.
Wishing them to have only happiness and its causes and to be free of suffering and its causes, we ourselves should generate a sense of responsibility for their well-being.
Finally, as only an omniscient Enlightened One is effectively able to benefit beings in deep, lasting, and ultimate ways, we must quickly attain enlightenment. This is the wishing bodhimind, the inner basis of Mahayana practice."
| || |
"Bodhicitta is the medicine which revives and gives life to every sentient being who even hears of it.
When you engage in fulfilling the needs of others, one's own needs are fulfilled as a by-product."
The bad news about rogesha-6
The good news about rogesha-6
Vimshottari periods of rogesha-6 :
|please see: Vimshottari Periods of the Rulers of Bhava-1-to-12|
|Emotionally, from Chandra lagna|| |
The bhava which occupies the 6th position from Soma and the graha which rules the 6th-from-Chandra give highly problematic agency during the current incarnation. In their Vimshottari periods, the lord of sixth-from-Soma as well as the lord and content of the house which is 6th-from-Soma will cause much travail.
| If the bhava pati is benevolent then one's servitude will be well-rewarded in some social, material, or spiritual form of payment, |
yet the feeling of having been exploited is emotionally definitive
One suffers from the breakdown of contractual agreements, the loss of relationship integrity, and the feeling of having been unfairly accused, cheated or betrayed by the agent (rogesha-6 ) of victimization and crime.
The 6th-from angle from Chandra represents chronic and often severe imbalance in emotional expectations, which is normally manifest in expectation that a particular relationship (with the agent of 6th-from) will be loving, caring, balanced, or otherwise provide equity and respect of contractual agreement. Respect and equity will not be forthcoming due to the condition of servitude and exploitation implied by the 6th-from angle.
Should the rogesha-6 from Chandra permanently occupy some critical relationship house such as 7th-from-radix-lagna or 7th-from-Chandra, there may be a repeating cycle of victimization and broken promises in key partnerings and unions. If the rogesha-6 from Chandra and the house which occupies 6th-from-Chandra are neutral and do not contain key relationship karakas (such as Zukra for the first wife or Guru for the first husband) then the only problematic item will be the actual Vimshottari periods of that graha which rules sixth-from-Soma.
Each lagna has particular pre-programmed karma of inherent conflict, dis-satis-fact-ion+ dis-ap-point-ment (6).
rogesha-6 in bhava-10 gives a leadership career that is fraught with social conflict. One becomes a public icon for fomenting society-wide disagreements, usually in nations that are unstable because they are on the verge of formulating a new social contract.
Although the default animosities are also present from radix lagna, the Chandra lagna should be used to show Emotional Reactivity - read the below table from the rashi of Chandra.
When Chandra occupies bhava-8 in any rashi, the flesh-body bhava-1 becomes the 6th-from-Chandra; naturally, body-image, vitality issues, and discomfort with the physical body can arise.
When Chandra occupies Chandra occupies bhava-2 in any rashi, the marriage house bhava-7 becomes the 6th-from-Chandra; naturally marital discomfort can arise.
6th-from-Chandra shows the past-life embedded discomfort, animosities, and enslavements in the mind.
|How to Resolve the Victim-Karma of bhava-6|
bhava-6 = victim-class, and its denizens tend toward extremes of poverty, illness, and perpetual social conflict. The default identity of one with strong markers in bhava-6 or 6th-from-Chandra = an underclass personality who is always arguing and embedded in a victim mentality. the native is sick from lifelong effects of irresolvable conflict originating in negative thoughts (Budha).
However, it is worth noting that many of those who hear the clarion-call toward a ministry of service are gracious personalities who hold deeply religious or humanitarian beliefs. They are typically well educated, and born into the privileged classes.
bhava-6 = serve or suffer. Therefore one with strong markers in Ripu Bhava need not suffer personal animosity or illness, if one chooses to serve.
Birkhall Garden, Balmoral Aberdeenshire Scotland
file update: 21-Apr-2017
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Ari bhava and rogesha-6 = three classes of people* gana
If the overall karma of the nativity is good, the nativity showing much engagement with Ari Bhava will have pure service motives and their professions highly respected.
intend to create conflict
Personally engaged in breaking agreements
thieves, criminals, drug-dealers, victims, usurers, charlatans
intend to manage conflict
Not personally a law-breaker but rather a social control force that identifies with disorder
Sustains unresolved conflict.
police, military, money-lenders, divorce attorneys, bankruptcy agents, Repo man,
intend to rebalance conflict
Address and define conflict, suggest solutions.
Not a victim of imbalance but a professional handler of imbalance.
physicians, nurses, health managers, pharmacist, pollution/hazardous waste managers, financiers, debt managers, trade union organizer
|Karmic Circumstances of Disproportion and Distrust:|
|Body Parts |
In the physical body, Ari bhava signifies:
It is primarily the digestive system which processes the emotions of Anger and Fear in the physical body.
|Who gets sick? Why?|| |
The astral-emotional results of"Indigestible" experiences - those which feature disappointment, injustice, and abuse - often cannot be accepted or released; the argument must be"figured out"and explained mentally (Budha natural regulator of 6) before the release can occur.
Victims of tragic abuse and exploitive contempt for promises made may not be able to recognize the more delicate astral plane manifestations of lingering pain and distrust (imbalance).
If the native is not equipped to work directly with astral-emotional experience, the injury-image may need to materialize and lodge in the digestive system of the flesh-body causing innumerable expressions of fleshly disease.
|How to release?|| |
Forgiveness is the most powerful pain-relieving medicine.
However, once the subtle emotionally memories have percolated down to a material form, material illnesses usually require material medicines. If you are sick, seek medical treatment in cooperation with spiritual and emotional practices of forgiveness and release.
|Dushthamsha = "Difficult Portion"|| |
Ari bhava is considered the most severe"dusthamsha""difficult house" because it is the swabhava ofthe victim-mind."Dush" means "difficult"and"amsha" means portion.
Often when it comes time to discuss the 6th house in a reading, astrologers stammer a bit and look at the ground, because matters of the Sat-kona, the sixth angle, are always difficult to honestly discuss..
Primary significations of Ari Bhava = Enemies/Conflict, Debt/Finance, and Disease/Imbalance.
Pretty much everything that happens in Ari Bhava requires patient, neutral effort. If there is excessive ego-defensiveness in matters of this house, there can be big trouble. But with sufficient compassionate detachment, Ari bhava can produce great saints and healers.
Ari is a dusthamsha but Ari is also an upachaya house which improves over time. Slow, gradual acceptance of the terms of the incarnation will counteract any tendency toward victim mentality or ego-bondage to"becoming one's losses ".
It's all a matter of neutrality.
BTW, Ripu bhava signifies Fear, but not Anger per se. We can see active anger in Mars, and suppressed anger in Saturn. Yet unless these two marana-karaka might influence Ripu bhava, there is no natural signification for anger in the sixth house.
Ari bhava is a member of the 2-6-10 Artha trine (material acquisition, employment, social position).
Wealth can be developed here, through personal labor, dedicated servitude, ministries to victims, service catering to the working classes, theft, exploitation, loan-making, medicines, war, divorce, litigation, various crimes, and other bhava-6 behaviors.
Enemies and Fear of Enemies
Everybody's got 'em.
Jesus had 'em.
Total Surrender 1910-1997 Mother Teresa of Kolkata had 'em.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso has 'em.
You and I have 'em too.
Enemies occur when social agreements are imbalanced, when love contracts erode, when internal arguments burst from the mind and control the manifestation of the inner narrative. Enemies are people we have harmed in parallel lives . Most likely we harmed them inadvertently, out of ignorance - seeking short-term gain, not thinking of the longer-term spiritual consequences.
But the harm was done, and the action along with its immoral motivation was recorded for all time in the akashic record. The spirit is responsible for tidying up this record, converting the ignorance into wisdom, and clearing the way for our reunion with the divine. A certain amount of negative backlog is converted to wisdom in each incarnation.
Were you a thief in parallel lives ? Very few of us can remember. But if you were, and one's spirit has determined that this incarnation is pay-back time, you will be caught for petty infractions that other people sail through, saddled with debt, and sick from stress. Life will be a struggle - and why? You might feel like quite the victim.
traditional Jyotisha offers numerous ritual remedies for purging the evils of Ari bhava. Being an American, I continue to respect the deities, but I also prefer empowering solutions such as education, healing, personal responsibility, creativity, and awareness.
|~~ Bhagavata Purana8.7.44||"Relieving others of their suffering is the highest * worth-ship * worship of god."|
Good Effects of the Satkona
bhava-6 surely contains many miseries, such as marital conflict, poverty, and disease.
Do any good things happen in bhava-6?
The answer is - surprisingly - yes!
bhava-6 rules finance, loans, credit. Of course for the common people, debt - especially inherited debt - can be a terrible curse.
Yet, in capitalistic cultures, debt can be a good thing. Bankers and financiers of all stripes will have functional planets in bhava-6 and also Labha bhava, known as the house of gains and income.
All the good people whose incomes depend on giving and managing financial credit, on repossessing defaulted purchases, mortgaging and foreclosing homes... they all earn out of the sixth and eleventh houses.
Also the people who treat diseases, physicians of all cultures, flourish in bhava-6.
Even attorneys, mediators, marriage counselors - the famous ones that take the really tough cases - must have strong 6th-house effects to handle the intense conflicts from which they earn.
As 11th-from-bhava-8, Ripu Bhava gives the results of hidden matters. randhresha-8 in bhava-6 is usually very profitable, with gains resulting from confidential financial arrangements,"private equity", undercover deals, etc. These arrangements may be legal or illegal (the nature of randhresha-8 will tell) but for various reasons the transactions remain hidden from public view, and the profits are often substantial.
So yes, bhava-6 gives good effects sometimes. But those good effects arise from skillful management of the dark side of human interaction. Professionals with strong bhava-6 markers may profit considerably from handling the negative materials of conflict/imbalance, hatred/animosity, ignorance/bad choices, exploitation/victimhood, and illness/debt.
However those same professionals must walk the line between serving victims and becoming a victim.
rogesha-6 and any occupants of Ripu Bhava must have dignity to ensure ethical results.
|~~ Mahabharata Adhiparva87.7||"The internal suffering of the person who does not reciprocate the criticism and abuse hurled at him burns down the abuser aking away all the latter's merit."|
|bhava-6 = a toxic environment|
Anyone who functions in this dangerously imbalanced domain will be affected by its negativity. Therefore those who are karmicly positioned to profit from its evils need special awareness.
Physicians, attorneys, and human services ministers need greater sensitivity to the psychic realities of the victim complex, and higher than average levels of compassion.
If some well-meaning (?) friend gifts you with a beautiful gem that happens to be the gem of one's 6th lord, donate that gem to charity in the name of that fine friend :)
Amusingly, sometimes good things come from bad people. Parashara tells us that our enemies could make us rich!
| ~~ BPHS Ch. 24, shloka 18 = satru-mooladdhana yoga |
"When Dhana's lord is in Ari Bhava along with a benefic,
6th-from-Chandra = emotional response to conflict
Marital Disharmony 12th-from-any-house contains the script which drains and dissolves matters of the that bhava.
Day-to-day conflict is a part of normal life for most people. Everyone has a 6th house, so everyone has to deal with the phenomenon of imbalance in relationships.
Ari Bhava = 12th-from-7th = all the forces that erode yuvati bhava 's Marriage and Relationship Trust.
Enemies occur when social agreements are imbalanced, when trust is eroded, when anger controls.
8th-from-11th profiles the hidden forces that destroy income.
Debt is another yicky 6th-house energy that everyone fears.
Imbalance caused by guilt, grief, and fear, carried over from parallel lives .
Debt is caused by having exploited others in parallel lives .
It's carry-over slavery habit, outdated punishment expectation, antique fear of being judged for not having enough, not being good enough, or simply being wrong.
International business is all a matter of import-export. Like any business, its success depends on management of debt.
One who intends to succeed in international business should have strong financial planets in Ari Bhava.
11th house rules gains and income. As 8th-from-11th, Ari bhava profiles the destruction of gains and income through debt. With sufficiently beneficial conditions in the 6th house -- such as 6th lord in the 12th from itself, which gives dissolution of debt -- even a crippling debt may be resolved through legal bankruptcy.
The privilege of bankruptcy is earned through compassionate actions toward those in debt to oneself, in parallel lives . One forgave the debt of others now one's debt is forgiven.
| Disease and How to Fix It |
Imbalance. Disproportion. Internal argument and toxicity.
Bhava-6 satkona shows karma which sets health balance at birth. Illness is a form of bondage to the physical body, which like enemies and debt is a carry-over from slavery in parallel lives .
The root cause of the disease is "inner argumentation" o f which the native may not be conscious.
A constant inner narrative repeats a litany of conflict, criticism, jealous rages, vindictive accusations, betrayal. This laundry-list of victimization claims eventually programs the physical body into a state of chronic imbalance, lack of trust, and misalignment pain.
The funny effect of a good planet here in the house of illness it that it makes the person not care too much about correcting the imbalance. Jupiter, normally a lovely planet, in bhava-6 owned by His enemy Budha, creates dietary excess that over-uses the intestines and harms the health ("Oprah Winfrey Syndrome"). If bhava-2 which rules the mouth is also out-of-whack, you might see obesity. Venus, the pleasure planet, in house 6 creates all the diseases of love -"venereal" diseases.
However, don't panic if you see scary stuff in one's 6th house. Check bhava-12, which is the release house, for corrective influences. bhava-12 gives "dissolution." Dissolution is not helpful for starting a business but it's very helpful for getting rid of disease. So check over there in house 12 and see if karmic imbalances in one's own health are righted by one's willingness to Let God and Let Go.
Often, sickness is a temporary part of spiritual growth - it shows the physical body taking a vibrational step up, doing some internal reworking -- so even if you do see illness, relax and enjoy. The spirit is magnificent.
Pets and Livestock
You can say any foolish thing to a dog, and the dog will give you a look that says, 'My God, you're right! I never would've thought of that!'" -- Dave Barry
Relationships to lower caste people, animals and servants ( = employees in the modern West) is profiled in bhava-6 and 6th-from-Chandra. The domain which lies 6th-from-Moon, if well-disposed, will show the person having compassion toward those socially positioned lower than themselves. If the career setup is right (e.g.+ rogesha-6 in bhava-10 and Surya in 11) such a person may succeed in large-scale efforts to eradicate poverty, end exploitation, or improve animal welfare. Psychologically, people who may be ego-attached to a victim mentality are also generally speaking highly sensitive to the feelings of animals.
If bhava-6 = strong while the 4th and 7th are weak, the person may prefer the company of animals, employees or servants to the companionship of one's human peers.
Papa-graha (malefics) in Domains 6, 8 and 12 do their bad thing in a bad place = often helpful results.
It is a slogan in In Jyotisha that: "Bad planets in a bad house may give good results".
Rahu-Ketu, Shani and Kuja - the 'bad boys' of earth's solar system * Ra * can give excellent results in Ari Bhava if they are not encumbered there. However they will always produce some degree of health concern, according to the sign and aspects.
Uncomfortable papa-graha tend to function rather well in dushthamsha. Malefics give particularly comfortable results in the uber-dusthamsha, Ari Bhava. Malefics are not generally harmed by Ripu-sthana's environmental toxins. Rather, they seem to enjoy the challenge. Malefics in a dushthamsha seem to be saying no more mister nice guy.
Uncomfortable papa-graha in bhava-6 may draw the native into service of the chronically ill or imbalanced, rather than to be chronically ill in themselves. Serious papagraha in Ari bhava such as Saturn, Mars, and dushthamsha lords - combined with other virtue-laden graha - often show "Imbalance professionals " such as public health workers, clinic doctors and nurses, environmental activists, hazardous waste managers, debt counselors (including financing debt to poor countries) and others who work with spiritual, social, emotional, mental, or physical illness.
However malefics in Ripu bhava do cause illness, according to the nature of the malefic and the specialties of the rashi.
For example, Surya in Ari bhava yuti no other planets, makes a person somewhat prone to egotistical overheating due to excess pitta (bile). Eventually they will develop heart disease from the stress of self-assertion (not necessarily fatal, just a known stress zone.)
However Surya with other papagraha such as Kauja, Shani, or Rahu-Ketu in bhava-6, can make profound digestive sickness if Kuja's anger, or Shani's repression, or Rahu's drug poisoning amplify the basic ego-overload of Surya.
Benefics in Domains 6, 8 and 12 do their good thing in a bad place.
Benefics in bhava-6 become victims of the toxic, imbalanced environment in that evil house. The expected positive effects of benefics which fall into a dusthamsha are not realized. Depending on the strength of the benefic, results typically"backfire" - which is to say that the best motivations give unexpectedly nasty results.
Benefics in a dushthamsha exemplify the old saying,"the road to hell is paved with good intentions."
Disagreement, debt, and disease.
How and where does One express the karmic script of inner conflict and disagreement? Everyone has an rogesha-6 !
rogesha-6 = agent of argumentation and relationship imbalance . Ari bhava = swabhava of Budha.
rogesha-6 activities tend toward verbal expression including quarrelling, complaining, blaming, and criticizing. Material effects include poverty and disease.
If rogesha-6 = a dominating graha such as empowered Mangala, then rogesha-6 can become an active exploiter, forcing others into servitude, andenergizing a state of "dynamic imbalance" within matters of the occupied bhava.
Regarding marriage contract+ rogesha-6 = agent of divorce.
If rogesha-6 is weak or submissive, the rogesha-6 occupied bhava becomes a venue of servitude for One, and the environment of the bhava can make One feel exploited.
rogesha-6 from Chandra = divorce, arguments, disagreements, criticism
Matters of the house occupied by rogesha-6 may prove incapable of resolution through methods of reasoning.
The rogesha-6 = resists terms of contract; disability to keep a promise.
Health, Injury, Accident - and the wisdom of careful attention to the workplace, the workload, and the general environment:
| Q: Madame, I am facing a horrible consequence of my actions. |
My beloved wife has left me, finally, after discovering my sexual indiscretions after marriage, with a former lover.
I desperately want to restore the trust in my marriage to my beautiful and devoted wife... but she has filed the divorce petition now and her entire family stands against me.
I feel great misery and humiliation ... want terribly to reconcile with her, whom I love deeply... but she will not speak to me. I know that what I have done is wrong...
and I have no feelings for my old lover. (In fact, I hate her.)
What can I do? Is there a remedy?
A: Here is a brief recommendation. It will only work if you are really ready to change:
The best response in situations of grave difficulty, such as the onethat you presently are suffering, is to offer service to those who have A worse intensity of the problem-set than you have.
In one's own case, the karmic problem-set is breaking a trust.
Time, past and future
Due to the way that humans perceive Time, we cannot change the past.
What we can do however is to eliminate the cause of the moral error,
* worth-ship * worship and Service
| Q: The lord of Ari bhava is my strong and compassionate Guru in his own Rashi. |
I'm heading into the mahadasha of my rogesha-6 Guru, and starting to feel worried about landing in the poorhouse from debt, or worse yet getting tricked into doing something low-class.
I'm a good, religious person with a solid family life, and I also have a responsible job with employees and superiors. It seems unlikely that anyone in my family or professional environment would get me into trouble.
Can I avoid most of the forecast consequences of the major period -- indebtedness, mainly -- if I am scrupulously committed to refusing all loans? Just don't do it?
Forewarned is forearmed? Is there a way to outsmart the Wise Professor Guru ?
|A: good question! Generally, the conscious (but not superstitious) attitude you're describing will take the sting out of periods of rogesha-6 . |
When promises are broken and it seems like you owe more than you can pay (6), a wise smile and neutral attitude can allow this victim-minded problem-set to get resolved much quicker.
Yes the problem-sets will pop up due to karma but the fix can be swift and pragmatic when one knows what to expect.
Things to be aware of: the biggest debt, illness, or injury (physical or social) events are likely in rogesha-6 Guru-Guru and the bhukti periods of graha which occupy the 6th-from-rogesha-6
bhava-6 = broken promises, betrayal, unsustainable agreements.
Naturally if excess generosity and getting suckered into a bit of debt by mistaking sympathy for compassion are one's two worst problem-sets, this rogesha-6 period is not so brutal. You'll be quite fine overall. For mere mortals it's not realistic to expect that there would be no manifestation of financial, social, spiritual, mental or physical imbalance during the 16-year period of Guru... but you're absolutely right that the attitude of preparedness wins half the battle.
The karmic purpose of periods of rogesha-6 is to help the native transform the ignorance of victim-mind into an awareness that one is, at the level of beliefs, actually causing the problem-set by via negative expectations.
The more awareness one can muster regarding the power to control the outcome not simply by a financial tactic of refusing new loans but a higher consciousness of family patterns, relationship expectations, personal history, and religious beliefs -- the faster one can locate and eradicate the seed belief which is causing the victim experience.
In sum, yes, a policy of no loans will certainly help. But if circumstances seem to be generating undue animosity, debt, or disease -- look not to the spreadsheet, but to the belief system for the key to rebalance.
For quickly releasing expectations of physical illness and injury during periods of rogesha-6 , it is recommended to read Louise Hay's 1984 classic book"You Can Heal Your Life" .
This book has an extremely useful index of ailments matched to negative beliefs (worth the price of the whole book).
To reduce the rebalancing time, use this index.
|Q: I was alarmed by one comment you made ("Naturally be cautious during periods of rogesha-6 ...") and was wondering what rogesha-6 meant. |
I I know that Mangal is in my 6th house, but I'm not sure how to interpret this?
Not to worry! Or at least, not to worry any more than usual : )
Everyone should be cautious of internal argumentation and tendency to blame which might be potentially spilling over into an external accident during periods of their rogesha-6 .
The internal argument can distract one's attention from the normal process of balanced, skillful movement in the outside world. It is a period which contains worry and karma of the workplace, and disagreement in contractual relationships such as marriage.
So, naturally, it pays to check one's focus before engaging with the physical world.
Nothing more scary than that! The period of Vimshottari rogesha-6 is just a time period when everyone in one's own Vimshottari dasha of the rogesha-6 would be benefitted by an extra dose of caution.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso . (2003).
"...in order to practice compassion, you should have an enemy."
Real compassion extends to each and every sentient being, not just to friends or family or those in terrible situations.
To develop the practice of compassion to its fullest extent, one must practice patience.
Here is an example:
When you face one's enemy who is going to hurt you, that is the real time to practice tolerance. Therefore, an enemy is the cause of the practice of tolerance; tolerance is the effect or result of an enemy. So those are cause and effect.
As is said, "Once something has the relationship of arising from that thing, one cannot consider that thing from which it arises as a harmer; rather it assists the production of the effect."
I want you. I shall find you.
I shall take you to bed and have my way with you.
I will make you ache, shake and sweat till you moan and groan.
I will make you beg for mercy.
I will exhaust you and leave you weak for days.
All my love...
~~ THE FLU .