Budha Main Page
Traditional Jyotisha Remedial Ratana for Budha
Budha reaches maturity = age 32
BP Lama commentary Budha-Mahadasha
OM hrim krom aim grhanathaya budhaya swaha
Parya * Parthya * Pana * Paranaya
Smarga * sMargara * sMarjari
Matsya * Antya
nichha = 15-20 degrees Meena
Mercury the Merchant * Hermes
Merx * Mark * Merch * sMargara * Marjali * Thoth * Enki * Nabu * Sabgu
Piscetis * Ichthys * Fish
intuitive cunning * kenning
Budha in bhava-2 * narrative of values, natural resources
Budha in bhava-3 * narrative of cohort, siblings, announcements
Budha in bhava-4 * narrative of parents, homeland, roots, routine, ritual * discusses the mother-figure, parenting, comfort, security, defense , describer of sheltering protection, fences, boundaries, policing, guardianship, familiarity, explainer of homeland customs, delivers instructions for anchoring, patriotic slogans, talks about farms, fishing, nourishment, transportation, vehicles, schooling, foundations, folkways, customary rhythms, seasons
Budha in bhava-5 * narrative of drama, politics, creativity
Budha in bhava-6 * narrative of argument, accusation, pollution
Budha in bhava-7 * Kanya lagnesha * narrative of relationships, contracts, deals * discusses relationships, trusts, betrothal, contracts, describer of deal-making, delivers instructions for negotiation, explainer of arrangements, talks about fairness, justice, settlement of quarrels, marriage, alliances, partnership, equity, parity, balance. Excellent placement for mediator, negotiator, bargainer, attorney.
Budha in bhava-8 * narrative of mysteries, unexpected force, sudden change
Budha in bhava-9 narrative of the father-figure, the guru-figure, the catechism, the doctrine * discusses patronage, paradigm of belief, describer of theoretical details, explainer of dogmatic concepts, 11th-from-11th profits, talks about principled interpretation of reality, dharma, worldview
Budha in bhava-10 narrative of leadership, responsibility, maintenance of the social order * explainer of governance, describer of decision-making, delivers instructions about the lawful procedures, talks about social authority, hierarchy, promotion, rank, class, status, respect, dignity, position
Budha in bhava-11 * narrative of economy, community, network
Budha in bhava-12 * narrative of sanctuary, hermitage, quietude, spiritual guidance
Budha feels neutral toward His landlord Brihaspati, while Guru treats His tenant Lord Budha as a satrugraha * enemy.
= tends to replace Budha's characteristic verbal logic with Meena's sreamlike inspirational hope.
Jack of all Trades, Master of None
Meena-Budha may lack discrimination in vocabulary and verbal register
Nichha-Budha does not lack articulatory power and His capacity for enunciation is normally unimpeded (barring harsh or disruptive drishti, especially from Shani). However, a brilliant explanation delivered by the nichha-Budha may be laced with expletives. The vulgarities of street speech may mingle with the refined distinctions of the academic register.
Nichha-Budha often has a bit of a potty-mouth, which indiscriminately mixes snippets of tavern-talk with the high lexicon of conceptual thought.
By contrast, uttama-Budha-Kanya is sharply discriminating in word choices, and tends to utilize the socially appropriate register.
Inspiration (Guru) vs. explanation (Budha)
Leaps of faith vs. stepwise chain of facts
Emitted by nichha-Budha, instructions often lack the 'scaffolding' necessary to follow a series of logical steps. Rather, bluntly asserted truths demand either acquiescence or denial with little opportunity to know their precedent.
The statements made by nichha-Budha may be correct individually, but the chain of reasoning that is normally used to arrive at rational conclusions is often broken in several places.
In substitution for the expected reasoning steps leading to a sensible conclusion, nichha-Budha takes a 'leap of faith' (Guru). Nichha-Budha freely mixes data from the material world (the normal province of Budha) with data from the world of the imagination (Guru).
If the audience is aware of the special nature of the nichha-Budha's communicative methods, and the audience knows that this agent freely mixes information from the two worlds without identifying either source - so that imagination is made to sound material and material is made to sound imaginative - then the communication may be quite engaging.
However the communications of nichha-Budha are not well understood in the modern world, where mixing beliefs with facts is generally considered evidence of woolly thinking.
transcendence, transference, transition
Mental traffic (Budha) moving rapidly across the bridge from earthward material plane to heavenward astral plane (Meena).
Meena, the dreamlike rashi of all-encompassing, all-inclusive Guru, can welcome any graha EXCEPT Budha.
Budha the chatty conversational mentalizer develops several rather problematic traits in quiet, reflective Meena. Weakness related to any task that requires detailed, earth-bound stepwise argumentation, explanation, instruction. However all of the problematics have partial solutions, including the best medicine which is self-knowledge.
"jump to conclusions "
Expands the reflecting pool (Meena) of the mentality, while generating (Guru) a discourse (Budha) of spiritual perception that may be rather illogical because it takes leaps-of-faith (Guru) over the expected sequential steps in the explanatory, instructional argument (Budha).
Because the concepts tend to overwhelm the details , Budha-Meena is usually a capable inspirational preacher or Guru-type believing proselyte.
Yet Budha-Meena is not usually a clearly articulate trainer, explainer, instructor, report-writer, documenter, or messenger (except religious evangelist).
A promoter of theory and big picture view. Inspirational and divinely poetic. Yet unless there is planetary support from Shani's "common sense" Budha-Meena may be missing the communicatively essential "operational" details.
May also be missing a specified testing methodology, or missing ability to articulate the logic of research methods. However this "skipping steps " behavior does not in any way detract from the potential brilliance or ultimate truth of their final conclusions.
The nichha-Budha person who is blessed with self-knowledge will appreciate that Budha-Meena mentality benefits from articulatory assistance with explanatory rational details such as diagrams, charts, programmatic instructions, computations, and methodologies (or any sort of -ology).
If Budha-Meena can obtain the technical support that can help clarify and complete their reasoning process in a more "down to Earth" fashion, then their conclusions may be celebrated as inspirational, spiritual uplifting, and ultimately true. It is important for all involved to appreciate that the Budha-Meena conclusions are often very true
Yet without the operational explanatory steps, attributions, and tested details, one may be tempted to go out on a limb and make seemingly wild assertions or prophetic predictions that collapse, causing the legendary indignity of the nichha-Budha.
Indignity of insights = Budha lacking "common sense" support from Shani
Dignity of insights = Budha receives common sense support from Shani
Bantering Budha's narrow-view attention to hand-craft and propensity to make announcements may sometimes pre-empt Budha-Meena's engagement in quiet, Meena-appropriate broad-viewreflection. Without planetary compensation (such as Einstein had) the mentality may oscillate rapidly between theory-and-practice.
Budha-Meena is like being at a silent retreat where some anxious person just can't stop talking. In fact, Budha-Meena folk are often drawn into quiet spiritualized sanctuary environments (Meena) such as retreat centers, ashram and monastery, elder or convalescent care.
Budha mentalizes the spiritual intuition while Meena's reflective clairsentience dissolves and obscures the logic of bantering Budha's arguments.
In my files: the case of a talented young Budha-Meena-3 designer whose imagination (Meena) overwhelmed his argument (Budha) and damaged his business (3).
After graduating from a prestigious college, he had designed a number of products with household, athletic, and automotive utility. He had credibility due to his education and his family's rank. It seemed like his products were going to be commercially successful, because they seemed to be addressing real market needs at just the right time.
of course, to progress his ideas from the visionary design stage into the manufacture and sales stage, he needed to acquire funding. In order to convince his investors, he was going to be obliged to explain each step of his process. At this point, the Budha-Meena person became - as they often do - a victim of his own imaginative mind.
The products while well-timed for market needs were all quite mundane in application. Yet the young man connected their earthly simple functions to the great waves of truth in the universe, and he mused profoundly over the broad effects that these items could have in different iterations, and the genius of human creativity filled with the inspiration of divine light.
Delightfully imaginative as these electro-magnetic initiating thoughts were, he expressed them in entirely the wrong context - a practical, dollars-and-cents investors meeting -- and furthermore he got so swept up in the experience of connecting human experience to divine inspiration that he became increasing convinced of the immense power embedded in these utility products... so much so that he imagined far-reaching profits and a great fortune for his family lasting into the generations...
The investors meanwhile thought him a little nutty. He would not reveal enough about the workings of his products for them to make a decision; rather, he pontificated about the glory and the power of
Thus Budha's explanatory, discursive output, framed in a vocabulary of broad, vague, philosophical concepts, tends to sound pedantic and self-important - even though this is not Budha's intention, because Budha is only a reporter and the Kumara is not an agent of ego.
Budha-Meena's daily dialog, couched in the language of cosmic breadth, spiritual union and dissolution of the ego-membrane into the vastness of all existence, may be frustrating for bantering Budha's listeners, who may expect the Budha-Meena to function as a guide into Other Worlds.
However, Budha the administrator is very much anchored in the dualistic, materialistic business of This World.
Unless rescued by a parivartamsha yoga or other extraordinary planetary circumstance, Budha-Meena does not know the future and cannot lead anywhere.
"Taking teachings " may become a distracting habit. One talks *about* the spiritual Guru, about the dogma, about the sangha, about the scriptures. Yet the wisdom embedded in these assets is missed due to bantering Budha's tendency to objectify experience, in order to describe it.
Restlessness and frustration, criticism of the religious practice of others, and a spiritualization of writing, arguments, text-analysis,
In Meena, the Kumara is especially encouraged to make pronouncements about matters spiritual and religious.
Thus one prefers a vocabulary of wisdom-teaching, liberation from the material, psychic sensitivity in preference to a drier logical style. Yet the mental experience feeding these apparently wise statements is far too superficial to generate the expected teachings.
Budha-Meena may go through life talking about faith, spiritual practice, the guru etc. Yet in actual reality the mind is restless and verbally over-expansive and a meditative calm in the mind is rarely achieved.
Budha-Meena tries to describe the mundane and repetitive daily transactions of life in rather overbearingly profound and philosophically important terms.
The result is a ponderous style of speaking and writing which can annoy those looking for a simple and concise report on an event of daily reality.
Results depend on the disposition of Guru. Overall
Pashupati lord of flocks = a shepherd. If nichha-bhanga conditions are satisfied, may give fruits of finding pathways toward entirely new perspectives from which problems can be re-conceptualized.
Budha-Meena may be an excellent problematizer and have a broad perspective, as well as a strong perceptual affinity with children.
Typically, bantering Budha's pragmatic, technical intelligence becomes overextended in Guru's expansive, cosmic sign. the native bounces somewhat unpredictably between declaration of reality and philosophy, fact and theory, law and principle.
One does not lack analytical intelligence but indeed lacks a mental resting place, and often cannot effectively describe one's own thought process. Budha-Meena represents an intuitive messaging style directed by astral-imagery which can be hard to interpret in more pragmatic circumstances.
Handicap: overloaded speech
Mode of expression = often mismatched to the predominant social register.
When fast, lightweight, quick conversational idiom (Budha) is socially appropriate (as it is 90% of the time in modern life) ones rather ponderously formal speech and writing style may be perceived as too broadly expansive and overloaded with meaning (Guru-ized).
Mentally the native may be unable to quickly adjust to a change in topic. One may struggle to adapt the thought process to the pragmatic matter at hand; instead always applying a philosophical grandiosity to matters commercial and superficial.
Skilled communicators skillfully adjust their prosodic style. Conversations move to high-medium-low speed according to the surface conditions of the communications environment. Ideally, Budha makes quick reports and announcements about the news of the day.
Meet and greet is Budha's specialty. Yet the native burdened by a nichha- Budha may become a bit of a social albatross due to one's habit of casting every minor gesture into the frame of scholarly discourse.
In logical decisions, especially those quick and on-the-spot, often perceived to make"mountains out of molehills."
Imagery-guided thinking can appear confused, childlike, psychically permeable, other-worldly, and suffering interference from spirits .
Budha-Meena may try to incorporate far too much information into a single decision, and insist on maintaining the"big picture' even when the 'small picture' is right-sized for the task at hand.
Mentally, the native experiences some mental discomfort, knowing that one's message is not clearly understood. Perceived to be too sensitive to suggestion by out-of-body entities, and easy for outsiders to manipulate.
Budha-Meena can become so much overloaded with imagistic spiritual information that the native becomes pragmatically dysfunctional in the more linear, materialistic processes of daily life.
Sales, marketing, advertising, messaging, writing tasks and participating in team meetings may become so cumbersome that the native despite strong intelligence could struggle to keep a job in the modern information economy.
Likes to think about guidance along imaginative pathways to wisdom.
Since Pushan's world of astral travel is ruled by Professor Guru (to whom Budha is an Enemy) the Kumara does a poor job in this task.
In an overall healthy nativity, this Budha is good for poetry, song-writing, inspirational religious talks, communing with nature, trance-channeling, and prayer - as well as every variety of imaginative art.
(see more on nichha-Budha in the Q/A below)
Portland Oregon: Lan Su Chinese Garden in springtime
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A: IMO, Budha does not receive nichha-bhanga in this situation. The preferred rules to establish nichha-bhanga can be found in Pdt. David Frawley's The Astrology of the Seers
At least two forms of cancellation are required to achieve nichha-bhanga:
nichha = reduced somewhat if:
For your own nativity
1. Budha in labha bhava, not a kendra
2. Guru-Mithunaya , not uttama
3. Guru-Mithunaya , not swakshetra
4. bantering Budha's rashi = no uttama graha in Mithuna and Kanya
5. Budha not retrograde
Shri Raman's view:
Budha generally gives neutral results.
Unfortunately, in practice, Shri Raman's rule does not give the expected results. traditionally, a nichha-bhanga graha should provide Truly exceptional performance in life, especially during its Vimshottari dasha periods.
Professor Budha's proximity to uttama-Zukra would not be enough to reverse nichha status, in any house.
It is important to appreciate that nichha-Budha's messaging style is naturally intuitive, childlike, and sensitive like sonar in the deep ocean. Budha-Meena is less linear and analytical, while more pattern-recognizing, intuitive, and"gestalt" in messaging style. , more apprehending and less comprehending.
Lacking cancellation, nichha-Budha remains a successful messaging style for persons working in the arts. Meena-Budha provides quick access to the imagery of the astral world (Meena) and an open-minded, childlike sense of wonder at the many paths which meander through the universe.
Budha-Meena doesn't really need to be"corrected". However, it makes sense to avoid forcing the Budha-Meena into highly analytical environments, or any venue when one's natural intuition must be suppressed in favor of conventional logic.
nichha-Budha doesn't normally have polarizing catalysis related to learning (unless He receives restrictive drishti from Shani) but He often struggles to express His ideas in conventional logic.
Comments on this placement when in bhava-3 for Maraka lagna:
nichha-Budha causes misinterpretations and false expectations.
You try to spiritualize (Meena) the world of mundane business (3) and may be too imaginative or too generalized in your thinking to really succeed in the detail-oriented, factual world of daily commerce.
Budha bhukti generally bring a combination of disagreement and sickness (6) mixed with philosophical enlightenment and wisdom (9)
| Budha-Meena * the nichha range = 15-20 degrees
comments on this placement located in bhava-12 for Mesha lagna
Budha = bhava-12 allows free flowing the imagination that is stronger than the logical reasoning. One may engage in sentimentally emotive, generously embroidered inner narratives.
However nichha-Budha in 12 does not lack ability to do the receptive activity of learning and when yuti Surya (but not combust) the intelligence of Surya can create a rich inner narrative that can express successfully in fiction writing or detailed drawings done from"thought experiments " or complex musings similar to Einstein's.
Meena = the most dreamlike rashi, even more than Karkata, because Meena indicates the bridge that connects waking material five-senses human reality to the alternating reality of nightly dream-excursions throughout the astral plane .
The problematic pattern may emerge when nichha-Budha must produce logical explanations that match the experience of five-senses material reality. Often nichha-Budha is a bit unclear about the distinction between the planes of perception.
The intuitive and imaginative gets mixed with the logical and grammatical. Whilst poetic it can be difficult for mere mortals to understand to understand what nichha-Budha is indicating, at least when all parties are participating in the human waking state.
*Yes I know the waking state really *is* the dream, but consensus reality mandates the opposite definition. And it is the business of making definitions which is problematic for Budha-Meena*
Generally this is an output issue of productive communication not an input issue of receptive learning and interior processing. Budha-Meena is perfectly competent to understand. Meena-Budha 12 is not learning handicapped in any categorical way. However the native born with this placement of Budha will benefit from appreciating how the output is generally received by the more material-plane minded.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
"At the level of conventional truth we all naturally possess both the desire and the potential to overcome suffering and to attain happiness.
In this context, we can reflect upon the Buddha's teachings on the Four Noble Truths and the Two Truths, and on the basis of such reflection we gradually develop an understanding
of how we can gain freedom from suffering and of the potential we possess within ourselves for accomplishing such a goal.
We can reflect further that: 'Just like me, all other sentient beings possess this same desire and potential to be happy and overcome suffering',
and ask ourselves: 'If I continue to be guided by my own self-centeredness and, through my single-pointed concern for my own well-being, continue to ignore the well-being of others, what will the consequences be?'
Then we can reflect: 'From beginningless lifetimes I have harbored this self-cherishing attitude and have grasped onto the notion of an intrinsically real, enduring self. I have nurtured these two thoughts of self-cherishing and self-grasping deep in my heart as if they are twin jewels.
But where has this way of being led me?
By pursuing the dictates of my self-grasping and self-centeredness, have I actually managed to attain the fulfillment of my self-interest?
If it were possible, surely by now I should have achieved my goal.
But I know that this is not the case.'
We should then compare ourselves to enlightened beings such as the Buddha Shakyamuni who achieved total victory over all defilements and perfected all qualities of goodness. We should then ask ourselves: 'How did the Buddha accomplish this?'
Through contemplation we will come to recognize that, at a certain point in his existence, the Buddha reversed the normal way of thinking and being.
In the place of self-cherishing he cultivated the thought of cherishing the well-being of other sentient beings, and in place of self-grasping he cultivated the wisdom realizing the absence of self-existence. In this way he attained full awakening."
Autumn leaves on Japanese Maple in the Japanese Garden in Portland Oregon
file update: 04-Aug-2019
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