Om Hariharaya Balamukundaya Namah
Om klin bhraman jagat adharaye namaha
Effects as measured from
see also the psycho-emotional effects of Vimshottari Dasha periods
as measured from radical Chandra in Simha
Ketu Mahadasha * The specific social-material effects of the Ketu mahadasha depend explicitly upon Ketu's bhava, ruler, and incoming drishti. Nevertheless the Vimshottari periods of chidra-karaka Ketu may exhibit some common features. Dispersion of material focus and a tolerance for ambiguity, as well as general apathy toward structure, form, and reality are widely experienced.
Each bhukti of the Ketu mahadasha is definitively commanded by its own bhukti-pathi, providing nine alternating contexts for overall Ketu-characterized disintegration of forms and formalities. Nine disconnections, nine dissolutions, and nine surrenders can be expected.
Before Ketu matures at age 48, Ketu periods can produce a significant social-identity disorientation due to Ketu's disregard for social caste or demographic distinctions.
Yet after 48, the beneficial states of philosophical neutrality toward supposedly permanent social-material laws and structures may begin to predominate in the consciousness, and the result can be blessedly liberating.
Zukra Mahadasha * ruler of mulatrikona-3 and 10 matures age 25. Before the age of 25, Zukra periods are focused mainly upon the cohort-communication world of siblings and schoolmates and secondarily, upon the father's family (10).
After age 25, the adult relationship patterns are generally anchored through the cohort in context of business administration and delivery of reports and announcements (3) and via public leadership roles and professional recognition (10).
Zukra Mahadasha tends to produce 20 years of financial, diplomatic, agreement-seeking, and musical-artistic activities for the Simha native, resulting in commercial and communicative attainment. Naturally there may be some tension between the detail-oriented hands-on management teamwork of 3 versus the principled, lawful, anti-detail executive perspective of 10; yet if Zukra is well-placed, Simha nativities may flourish in career.
Surya Mahadasha * lagnesha Surya matures age 22. Before maturity, Surya periods may focus the identity into physical championship. Father-figures play a central role in one's life, and acts of kingship (real or imagined) display the regal self-centeredness and confidence of the Simha nature. Games and entertainments may consume much of the energy of the intelligence.
After age 22, lagnesha Professor Surya radiates self-confidence and center-stage brilliance, calling dramatic attention to the native's physical appearance and political enthusiasms. The individual intelligence is highlighted, expressing uniqueness and non-conformity in behavior. Masculine, creative energy shines brightly for six years, supporting careers in drama, celebrity, politics, fashion, gambling, games, and artistic performance. It is easier for men than for women to handle Surya's relentlessly bright dry heat, but a feminine actress or politician may be much applauded.
Depending upon the details of Surya's placement, the rays of Earth's Star may produce indignant self-righteousness rather than glorious self-radiance, and regal self-assertion may be overtaken by bombastic self-importance. For Simha natives during any Surya period, self-awareness is crucially important for managing self-drama and ego.
Chandra Mahadasha * periods of vyayapathi-12 Chandra tend to produce the effects of bhava-12 including sequestered research, reflective and contemplative thought, residence in distant worlds, and enclosure within walls of a monastery, hospital, prison, dormitory, or camp. Chandra matures at age 24.
Before age 24, Chandra's energies can produce an experience of social invisibility associated with withdrawing into the worlds of imagination, meditation, and private spiritual guidance. Chandra rules the home and hearth, emphasizing the need for reliable daily routines and comfortable habits in private surroundings. When Chandra mahadasha occurs before age 24, one may be characterized as over-sensitive and nurturing, perhaps lavishing care upon small animals or invisible elemental creatures.
After age 24, the 10-year mahadasha of Chandra suggests a sustained period of interiority, engagement in prayer and imaginative wanderings in Otherworld. Research, studio sanctuary pursuits, and meditation are well supported presuming Chandra is adequately disposed by rashi and bhava residence.
Mangala Mahadasha * yogakaraka Kuja rules 4 and mulatrikona-Mesha-9. Mangala's proactive and pursuing vitality presents Simha nativities with a dynamic empowerment to build local infrastructure and win local competitions. Before age 28, Mangala expresses exuberantly in school-based (4) activities suited to younger persons along with global travel and indoctrination (9) in sacred teachings or the ideological catechism of belief. In matters of education both global (9) and local (4) Professor Mangala is typically energized and productive.
Once Kuja matures after age 28, and depending upon Mangala's placements, Kuja periods are distinctively sexualized and may produce remarkable engagement in policing-defense, real-estate construction or vehicles industries (4) as well as global competitive activities in warfare, engineering, or sport (9). Action is direct and forthright, preferring the company of males, and aiming to win contests and challenges. Depending on the placement details of yogakaraka Mangala, the mahadasha tends to produce vigorous social and material success.
Rahu Mahadasha * although the specific social-material effects of the Rahu mahadasha depend explicitly upon Rahu's bhava, ruler, and incoming drishti, nevertheless Rahu periods have some common features. A sharp rise in personal ambition, a desire to experience increased social mobility, and a thrilling empowerment to take risks are all part of the Rahu experience. One is rarely bored and often able to successfully game the system. Near the end of the era, a grand triumph of social ascendance sustained during most of the 18-year Rahu mahadasha may dramatically collapse.
Before Professor Rahu matures at age 48, periods of Rahu tend to produce extremes of passion and ambition with limited understanding of the effect that one's actions may have upon others. Before age 48, Rahu periods long or short are associated with taboo-breaking, mixing and mottling of the social categories, and a quest for social mobility at any cost.
After age 48, periods of Rahu tend to produce more tame and manageable results, due to the wisdom of age and the adult understanding that one's actions indeed do affect others. Sudden eruptions of desire for privilege may erupt. Rahu's typical methods of imposture, insinuation, oily-smoky illusions, short-cuts, and and appropriation of the work of others may occur in the life pattern, but the urgency to capture the opportunity for glamorous privilege is less intense and risk-taking is more measured.
Guru Mahadasha * Guru rules mulatrikona-Dhanushya-5 and Meena-8, producing a mixed experience for the Simha nativity. On the one hand, creativity and gamesmanship are delightfully expanded. On the other hand, exposure to the mysteries of transformative identity change is also provided. Until Brihaspati matures age 16, one maybe the recipient of much applause (5) for creative philosophical expression. But also there is an undertow of multiple events which trigger identity change, so that the youngster develops an early wisdom about life's recycling energies.
After age 16, Brihaspati tends to give primarily the results of His mulatrikona Dhanushya-5 but matters of secrecy and hidden liaisons associated with bhava-8 are also highlighted. Children (5) are usually forthcoming, and creative endeavors which have humanistic qualities are well supported. There is ongoing attention to the role of the spouse's family (8) and hidden assets or undisclosed teachings or secret initiations may be part of the script.
Shani Mahadasha * mahadushtamshapathi Shani rules 6 and mulatrikona 7-Kumbha. Generally it is bhava-7 that produces stronger results barring more powerful graha in Makara. Until mahadushtamsha-pathi Shani matures age 36, periods of Scarcity-imposing Shanaicarya may deliver a relentless pressure to suppress the individual creativity in preference to conformity with social norms, and to tolerate the exploitive or toxic conditions that may be present in the youthful environment. Karkata and Simha nativities tend to marry an elder spouse, and therefore early marriage (before age 31) is more common for Simha folk, particularly if a Shani Mahadasha is running during youth.
After age 36, Shani periods are often characterized by a strict demand for conformity and intolerance for individuality, while lawfulness and responsibility are rewarded. The adult Simha native may find a mandate to lawfully minister to those in exploited or accused conditions (6) and to impose order upon the worlds of contract, negotiation, agreement, partnership, marriage, match-making, and peer advising (7). The nineteen years of Shani Mahadasha are social demanding, obliging heavy responsibilities, and even one in the bloom of middle age may appear during these years as one much elder. Chronic health concerns may persist during the entire Shani Mahadasha which may suddenly resolve at the onset of Budha Mahadasha.
Budha Mahadasha * money-mani-maker Budha rules Mithunaya-11 and mulatrikona-2-Kanya. In youth, most of the communicative energy is directed into the friendship network (11) and the family unit (2). Until Budha matures age 32, there is a natural focus upon the social network of friendships and earning the achievements of the young, such as awards for school or sport performance and participating in community development. Evoking the support of both friends and family, and promoting achievement both social material, the Budha Mahadasha is typically a happy time.
After age 32, Professor Budha may instruct and explain for 17 years, particularly in areas related to banking and conservation of values (2) and marketplace systems (11). Adult attention is paid to economics earnings and social-material achievement, which often involves community activism that knits the knots of the social network. In addition to being a period of sustained logical analysis and literacy, the Budha Mahadasha is characterized by gains of wealth and promotion of community interests. Find Budha's placement by bhava, rashi, and drishti to determine the sources of the financial well-being which He typically produces.
file update: 19-Oct-2018
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