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Vimshottari Dasha * Graha * Bhava *

* Ketu Main Page

BPHS Ketu Mahadasha


Rahu-Ketu Pages * Ketu Ratna * Ketu vs. Shani

See also: see also BPL additional commentary regarding Ketu Mahadasha

OM sram srim sraum sah ketave namah


B. P. Lama Modern Commentary

School of Earth Curriculum

Professor Ketu's curriculum teaches about Surrender, Severance, Incompleteness, and Liberation from the Tyranny of Hope

Seven years of Wandering Witness


Nine Bhukti

of the

KETU MAHADASHA

* duration seven years *

Modern description of the sequence of experiences structured into the nine bhukti * sub-periods of the Vimshottari Mahadasha of Ketu, written by BP Lama

BPHS = Nine Mahadasha Periods of the 108-year Vimshottari Dasha
  1. BPHS Ketu Mahadasha = 7 years
  2. BPHS Zukra Mahadasha = 20 years
  3. BPHS Surya Mahadasha = 6 years
  4. BPHS Chandra Mahadasha = 10 years
  5. BPHS Mangala Mahadasha = 7 years
  6. BPHS Rahu Mahadasha = 18 years
  7. BPHS Guru Mahadasha = 16 years
  8. BPHS Shani Mahadasha = 19 years
  9. BPHS Budha Mahadasha = 17 years
BP Lama Vimshottari Dasha commentaries
  1. BP Lama Ketu Mahadasha
  2. BP Lama Zukra Mahadasha
  3. BP Lama Surya Mahadasha
  4. BP Lama Chandra Mahadasha
  5. BP Lama Mangala Mahadasha
  6. BP Lama Rahu Mahadasha
  7. BP Lama Guru Mahadasha
  8. BP Lama Shani Mahadasha
  9. BP Lama Budha Mahadasha

Nine Bhukti sub-periods of the Ketu Mahadasha


  1. Ketu Mahadasha + Ketu bhukti* swabhukti
  2. Ketu Mahadasha + Zukra bhukti
  3. Ketu Mahadasha + Surya bhukti
  4. Ketu Mahadasha + Chandra bhukti
  5. Ketu Mahadasha + Mangala bhukti
  6. Ketu Mahadasha + Rahu bhukti
  7. Ketu Mahadasha + Guru bhukti
  8. Ketu Mahadasha + Shani bhukti
  9. Ketu Mahadasha + Budha bhukti * chidra-dasha

Ketu mahadasha + Ketu bhukti


What to Expect during a Ketu bhukti?

Evaluate the placements of Ketu.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


  1. Ketu in Bhava-1
  2. Ketu in Bhava-2
  3. Ketu in Bhava-3
  4. Ketu in Bhava-4
  5. Ketu in Bhava-5
  6. Ketu in Bhava-6 *
  7. Ketu in Bhava-7
  8. Ketu in Bhava-8 *
  9. Ketu in Bhava-9
  10. Ketu in Bhava-10
  11. Ketu in Bhava-11
  12. Ketu in Bhava-12 *

  1. Ketu-Meza
  2. Ketu-Vrizabha
  3. Ketu-Mithunaya
  4. Ketu-Karkata
  5. Ketu-Singha
  6. Ketu-Kanya
  7. Ketu-Thula
  8. Ketu-Vrizchika
  9. Ketu-Dhanuzya
  10. Ketu-Makara
  11. Ketu-Kumbha
  12. Ketu-Meena

"disregard for consequences "

"things fall apart"

"scatter-shot"

Ketu periods follow a script of disintegration and anti-regulation. A certain amount of wandering and "blowing in the wind" is expected


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.


One may feel a pervasive sense of wandering uncertainty. Professor Ketu 's classroom is a field of particulate dispersion. The classroom environment feels as if a slowly swirling dust cloud had descended into the field of vision. Life feels indefinite, foggy and dispersed.

The previous Vimshottari dasha period of Budha-Shani was an era of mature but rigid (Shani) closure. The exxperience of finality and ending during the Budha-Shani period is due not only to the typical effects of mahadasha-terminating chidra-dasha, but due also to Professor Shani's characteristic behavior of imposing a culture of resource scarcity and fear of change within His classroom.

Shani the Stopper has already stripped away most of Surya's motivation to ego-individualize. According to the instructional needs of His classroom, Professor Shani has replaced the joy of personal uniqueness with His characteristically unyielding, mature, responsible, and sober realism regarding social class structure and brutal facts of survival.

One enters Ketu Mahadasha feeling already tired, resource-poor and cautious of new enticements. Ego-glitter of any kind seems to have lost its glamour; and the craving for praise for performance in school, work, or home duties dwindles to nearly nothing.

It is a highly spiritualized state for those who can recognize the supreme spiritual utility of detachment, but if the environment demands social-material engagement then others may display their disappointment in one's level of performance. Things toward which one has been consistently apathetic may rise to the surface of consciousness.


Generally, Vimshottari periods of Professor Ketu are scheduled for the purpose of release and forgiveness. The substance, idea, person, relationship, entity, or social role that is surrendered during the Ketu period is by definition spiritually unnecessary. It has outlived its usefulness and it has lost its vitality Maintaining this enervated phenomenon (whatever it is) is costing too much energy within the life system. Thus it is scheduled for release at the appointed time.

Examples of things to be released include experiences from other lives which have expired in their relevance to the current life, outdated relationships that no longer match the authentic life-force energy of the native, parts of the body that may be holding genetic memories that are scheduled for release (hair, teeth, appendix, sometimes other limbs or organs) and other similar scenarios.

Professor Ketu is Rahu's dried and lifeless tail which flutters in the ethers like a flag in the wind. Therefore Ketu periods are often associated with the cutting-off of some desiccated appendage, whether psychic or physical. Along with Professor Mangala, Ketu is the co-ruler of transformative randhra-bhava-8. After releasing the unnecessary form, one often begins a path toward rejuvenation.

  • POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon endured the early unfoldment of the Watergate Scandal just as her Ketu-Ketu period started. Within a few months of the onset of her Ketu-Zukra period, her family was driven in disgrace from the Whitehouse.


Ketu is not desired by Rahu. Feelings of emptiness and rejection.

Before fully realizing that the Desired One no longer matches the authentic spiritual body, Ketu periods may produce a vain hope for connection with an unavailable or inappropriate person, social role, idea, or object. Before the realization of the need to release the attachment, even knowing that the desire is lifeless, one may experience the illusion of connection which dissipates into fantasy, numbness, or distraction. Desires are dispersed into "echo" awareness that one is not desired by the object of affection. This is merely an echo of one's own higher consciousness signaling that this Object is no longer suitably connected to oneself * although in other lives and other realities the Object may have been a vital companion.

The barest vestige of a faded connection

Professor Ketu often induces a feeling of attempted reconnection with a person, place, thing, or idea that was significant in a previous life or in a distant phase of the present life. However, the attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is often unsustainable for reasons of spirit. The reasons of spirit often have more tangible echoes in reasons of social class attributes, reasons of knowledge lineage, reasons of ethnicity or race, reasons of doctrine, and other formal rationale. However the definitive reason for the "non-connection" experience of Ketu is that one sees the object of attachment in a distant mirror, as a mere reflection of an already completed script. The object, for its part, will generally not allow the native to make more than a temporary and superficial connection to itself.

Professor Ketu often induces a feeling feeling of attempted reconnection with a person, place, thing, or idea that was significant in a previous life or in a distant phase of the present life. However, the attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is often unsustainable.

Often Ketu's object of longing (Rahu) is unavailable due to the presence of an unacknowledged, misty, unclear previous *incomplete* attachment in the script of the Rahu-Other.

Ketu often indicates a field of perception that is foggy or unclear. Thus the reason for Rahu-Other's distracted inability to connect with the Ketu-native is often swathed in mist.

The purpose of this Ketuish conundrum is to see"in the mirror"a behavior dynamic which actually originates in oneself.

However in the condition of longing for the ineffable Other, the behavior is first seen in the Other.

  1. If Ketu's ruler = Surya, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to the father, to individual entitlements, to gambling.
  2. If Ketu's ruler = Chandra, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to mother, bondage to the past, or to guilt.
  3. If Ketu's ruler = Mangala, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to competition, to physical dominance, to fighting.
  4. If Ketu's ruler = Budha, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to siblings and cousins, to neighbors or workmates, to talking.
  5. If Ketu's ruler = Brihaspati, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to children, to priests, to religious orthodoxy.
  6. If Ketu's ruler = Zukra, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to sweet temptations, to the promise of reconnection with a previous passion, or to alcohol or drugs.
  7. If Ketu's ruler = Shani, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to elders, to social responsibilities, to the government.

The material-social relationship may survive in skeleton form, while the spiritually conscious intent retreats into the nebulous status of dissociation from social-validation seeking ego-membrane.


The swabhukti of Ketu-Ketu is particularly abstract because it does not produce anything material.

Professor Ketu teaches through an anti-material force which acts on the astral plane. The astral plane is where expectations, the paradigm of belief, dreams, self-image, fears, and aspirations (breathings) create the seeds of later material manifestation.

As one believes, so one receives.

  • surrender

  • 1/1 angle = spiritual self-confidence

  • 5 months duration

  • completely contained within dasha sandhicarrying over from the previous Budha period. Thus the character of Budha is an essential piece of any predictions regarding this brief but influential transition period.

  • The native is still somewhat awake due to receding influence of Budha.

  • Yet matters of the bhava in which Professor Ketu resides are beginning to break up, separate, scatter, and disperse.

One embarks upon the Ketu bhukti with an expectation of mythical"beheading", which manifests as resignation to the state of affairs As They Are .


There is no motive to change, intervene, or disrupt. Rather it is as if one were a motionless, sagging-sail ship at sea, stuck in the "doldrums" per Coleridge's "Rhyme of the Ancient Mariner"

"All in a hot and copper sky,

The bloody Sun, at noon,

' Right up above the mast did stand,

No bigger than the Moon.

Day after day, day after day,

We stuck, no breath no motion;

As idle as a painted ship

Upon a painted ocean."


The transitional Dasha sandhi ligature from the previous Budha period across to the Ketu mahadasha = approx 2 years 4 months. That's 1.7 years approx at the end of Budha period and 9 months approx at the beginning of Ketu mahadasha.

One method of reckoning the length of Dasha Sandhi between Budha Mahadasha and Ketu Mahadasha =

  • take the full transition period of 2 yrs 4 months and split that in half,

so that the first 14 months of Ketu period continues to output a significant Budha-style mental dialog. This protection of the continuing mundane daily narrative is a safety device to keep humans from going off the deep end at the beginning of nihilistic, anti-gravity Ketu periods.

Because the dasha sandhi ends about mid-way through the Ketu-Zukra period, most people don't really start to feel the separative, observing not participating, wandering spirituality of Ketu until approximately 14 months after onset of Ketu-Ketu.


Agenda for spiritual detachment via disappointment in the incoherence of mutual bonds and trusts.

Ketu is present, but not involved.

Uprooting induces pilgrimage and wandering at maximum potential now. Permeability of the aura, overall state of distraction, and fearful memories of abandonment and rejection yet a belief that suffering is inevitable in the human condition may dominate the awareness. Passive, reactive, and in despair.

The route and fashion of wandering = determined by Ketu's bhava, bhava-pathi, drishti and other characteristics. Ketu owns no bhava and has no material goals. He is a passive observer whose detachment aids intuition (Soma) via eradication of conflicting beliefs and desires (Ketu eradicates all beliefs and desires, whether conflicting or not).


Ketu's spiritualized detachment can accept cruelty along with compassion, dehumanization along with divinity.

Ketu's wanderings are driven by a sense of pointlessness of the endeavor and a general ennui; the chidrakaraka also grants a tolerance for mindless repetition.

Philosophically one is deeply aware of the dictum that nothing lasts; there is only change; and attachment to form is the greatest of all delusions.

One enters and exits various environments in an ego-less fashion with little conviction or commitment. If the conscious awareness is very high or Ketu is associated with Guru or the ninth lord, one might bid good-riddance to the world of social-material attachments and take monastic vows.

There is wandering and momentary curiosity followed by apathy toward the parade of rupa=forms, as one confirms and reconfirms the original impression that the only thing which stays the same is change.

The urge toward pilgrimage and wandering will reach its maximum potential during Ketu-Ketu and the bhukti of the Lord of Ketu. If Ketu's lord is Zukra, the wandering peaks during the 19 months from onset of Ketu-Ketu until the end of Ketu-Zukra. Otherwise, there are two spikes of maximum Ketu-ness: Ketu-Ketu period and then again during the subsequent bhukti of Ketu's lord.

Permeability of the aura, overall state of distraction, and fearful memories of abandonment and rejection dominate the awareness. Passive, reactive, and in despair.

One's wandering style = determined by Ketu's bhava, bhava-pathi, drishti and other characteristics of Ketu.

Ketu owns no bhava and Ketu holds no goals . He is a passive observer, and dramatically intuitive, but His intuition is directed to no purpose.

Ketu is present, but not involved.


Marriage

Professor Ketu is teaching a curriculum that focuses upon topics of impermanence, severance, amputation, abandonment, wandering, windiness, disemburdenment, and surrender. Naturally Ketu periods support psycho-spiritual opening of awareness and ego-dissolving projects.

Normally, the purpose of marriage is to establish a permanent and fruitful bond of mutual trust. Therefore marriage avowal during Ketu periods is rare and unusual. A marriage ceremony performed during Ketu bhukti may remain unconsummated. The spouse disappears either literally or figuratively, or the behavior of the spouse is exceptionally eccentric. Much depends on Ketu's ruler and upon any graha which may share a rashi with Professor Ketu.


Maraka Agency for Professor Ketu * Exit Opening for fleshdeath

When Ketu is ruled by a graha which itself rules bhava-2 or bhava-7, Professor Ketu becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Ketu also has, independent of His planetary ruler, the individual chidra-karaka agency of a beheader, cord-cutter, incisor, shredder, slicer, and amputator.

Therefore Ketu periods always carry the potential scatter the material-world forms. Those "left behind" may perceive Ketu's molecular dispersal as a physical death, but the native is aware of ephemeral sameness.

Ketu mahadasha + Zukra bhukti


What to Expect during a Zukra bhukti ?

Evaluate the placements of Zukra.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhukti-pathi matured?

Are the mahadasha-pathi and the bhukti-pathi mutually friendly?


  1. Zukra-Meza
  2. Zukra-Vrizava * swakshetra
  3. Zukra-Mithunaya
  4. Zukra-Karkata
  5. Zukra-Singha
  6. Zukra-Kanya * nichha
  7. Zukra-Thula * swakshetra
  8. Zukra-Vrizchika
  9. Zukra-Dhanuzya
  10. Zukra-Makara
  11. Zukra-Kumbha
  12. Zukra-Meena * uttama

  1. Zukra-1
  2. Zukra-2
  3. Zukra-3
  4. Zukra-4 * digbala
  5. Zukra-5
  6. Zukra-6
  7. Zukra-7
  8. Zukra-8
  9. Zukra-9
  10. Zukra-10
  11. Zukra -11
  12. Zukra-12

Ketu's mandate for nebulizing incoherence and spiritualized detachment from material sensations is directly in conflict with Zukra 's agenda to balance, provide and receive pleasure, and luxuriate in the sensual company of human beings.

Ketu Mahadasha creates an overall psychic climate of spiritual seeking and a predisposition to non-investment in material relationships.

During the Ketu-Zukra period, Shri Bhrigu's agenda can encourage the native to enter a new love relationship or re-invest in an existing marriage. However, the results may be disappointing or neutral.


One consequence Ketu/Zukra period may be that the chosen human partner can manifest the Ketu-ish psychological imbalance-seeking-a-remedy . Perhaps the love partner or business partner is longing to bond with someone else, not the native .

Generally this dilemma is not discussed within the partnership. The couple flip-flops around in a state of mismatch, unable to set goals, plan their future, or be concrete about anything more complex than their next meal.

The best relationships during Ketu period are spiritualized friendships without sexual implications, and direct meditative bonds with one's ishta-devata.

Human bonds seem too heavy and easy sensuality quickly develops too much "baggage". Ketu likes to 'travel light.'


  • If Ketu and Zukra are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for luxury and pleasure.

  • If the radix Ketu/Zukra angle is uncomfortable , expect some tension between spiritual detachment and attraction * akarshana * to Other.


Events related to Zukra's bhava location, rulerships, or karaka functions


Leadership Duties, Public Respect, and Professional Recognition

When Zukra rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra , Professor Bhrigu carries the potential to elevate the native into socially recognized positions of leadership duty associated with match-making, bargains, agreements, trusts, and contracts. Promotion and obtainment of professional portfolio may be expected. For maximum results, Zukra should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.


Marriage

Any Zukra period during any mahadasha is a common and beneficial time to join the partner in a marriage contract. There should be occurring at the time of marriage ceremony also a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity. Zukra-timed marriage especially indicates the qualities of Zukra in the marital union, including an adjustable, negotiating, harmony-seeking mate. Mate would also reflect qualities of the rashi and bhava of radical Zukra.

  • India-PM 1889-1964 Toward Freedom Jawaharlal Nehru married Kamala Kaul on 08-Feb-1916 (his age 27) * Ketu-Zukra period * R-K gochara Makara-Karkata contact navamsha R-K axis


Maraka Agency for Professor Zukra * Exit Opening for fleshdeath

When Zukra rules bhava-2 or bhava-7, the Daitya-Guru becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Ketu mahadasha + Surya bhukti

  • duration of the bhukti: 5 months

  • graha pakvata : Surya periods yield improved results after age 22 = the age of maturity for Ravi


What to Expect during a bhukti of Surya?

Evaluate the placements of Surya.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


  1. Surya-Meza * uttama
  2. Surya-Vrizabha
  3. Surya-Mithunaya
  4. Surya-Karkata
  5. Surya-Simha * swakshetra
  6. Surya-Kanya
  7. Surya-Vanika * nichha
  8. Surya-Vrizchika
  9. Surya-Dhanuzya
  10. Surya-Makara
  11. Surya-Kumbha
  12. Surya-Meena

  1. Surya in bhava-1
  2. Surya in bhava-2
  3. Surya in bhava-3
  4. Surya in bhava-4
  5. Surya in bhava-5
  6. Surya in bhava-6
  7. Surya in bhava-7
  8. Surya in bhava-8
  9. Surya in bhava-9
  10. Surya in bhava-10 * digbala
  11. Surya in bhava-11
  12. Surya in bhava-12

Via the bulldozer action of elephant-headed Shri Ganesha, Professor Ketu; pushes away all obstacles on the spiritual path. Surya is divine intelligence seeking expression in the human being.

Barring an unfortunate 6/12 angle, Professor Ketu; and Surya can cooperate.

Professor Ketu; clears the path for pilgrimage, and Surya supplies the ego entitlement to travel that path. the native remains inward-focused, but with a surprisingly self-righteous outer expression. Often a time of high adventure.


  • If Ketu and Surya are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for certain truth.

  • If the radix Ketu/Surya angle is uncomfortable , expect some tension between spiritual detachment and asserted moral principle.


Events related to Surya's bhava location, rulerships, or karaka functions


Leadership Duties, Public Respect, and Professional Recognition

When Surya rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor Suraja carries the potential to elevate the native into socially recognized positions of leadership duty associated with politics, celebrity, charisma, egocentricity, royalty, brilliance, entertainment, game-playing, literary and theatrical creativity. Promotion and obtainment of professional portfolio may be expected.

For maximum results, Surya must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and Surya should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.


Marriage

Any Surya period during any mahadasha may support ceremonial marriage, if Surya rules either the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting of the primary axes of the nativity. Marriage during a Surya period may signify a uniquely creative, politically or theatrically intelligent mate, gifting in social entertaining and community linkage, who is frequently one-half of a political couple.


Maraka Agency for Professor Surya * Exit Opening for fleshdeath

When Surya rules bhava-2 or bhava-7, Professor Surya may becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

For Karkata lagna or Kumbha lagna, maraka potential is enhanced if Surya occupies bhava-2 or Surya occupies bhava-7.

Ketu mahadasha + Chandra bhukti


What to Expect during a Chandra bhukti?

Evaluate the placements of Chandra.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


  1. Chandra in bhava-1
  2. Chandra in bhava-2
  3. Chandra in bhava-3
  4. Chandra in bhava-4 * digbala
  5. Chandra in bhava-5
  6. Chandra in bhava-6
  7. Chandra in bhava-7
  8. Chandra in bhava-8
  9. Chandra in bhava-9
  10. Chandra in bhava-10
  11. Chandra in bhava-11
  12. Chandra in bhava-12

  1. Chandra-Meza
  2. Chandra-Vrishabha * uttama
  3. Chandra-Mithunaya
  4. Chandra-Karkata * swakshetra
  5. Chandra-Simha
  6. Chandra-Kanya
  7. Chandra-Thula
  8. Chandra-Vrizchika * nichha
  9. Chandra-Dhanuzya
  10. Chandra-Makara
  11. Chandra-Kumbha
  12. Chandra-Meena

General characteristics of a Chandra period

An era of amplified feelings for home and homeland. One may seek residence near the ocean shores, or shipbound. Retreat to safety and a secure routine. Typically, Chandra periods mark times of quiet retreat, ideally near the ocean. Emotional relationships are psychically sensitive and care-taking. Emphasis on domestic routines, food and nurturing, caring for and serving others, staying close to home.

Chandra is the garha-karaka for household life. Promoting the experience of familiar, rhythmic, routines and sheltered security Professor Chandra nearly always maintains some degree of comfort. Yet the outcome depends significantly upon the angle between chidra-karaka Ketu agent of surrender to impermanence and matri-karaka Chandra agent of ancestral deep roots. However any angle may produce heightened feelings of patriotism, self-defense, attachment to parents, love of the land, need for comfortable rhythms and routines, need for security.

Any nativity may expect an increase in the experiences associated with Chandra such as deeper emotional sensitivity, engagement with matters of security and stability, cultural tap-roots, foundational education, patriotism, defense of national-ethnic boundaries and fenced lands, as well as matters of the mother and her folk.

The specific outcome of any Chandra period depends upon the bhava rulerships held by Chandra as measured from both the radical lagna and the Chandra-lagna. Outcomes are also affected by drishti entering Chandra, by the role of Chandra's planetary ruler, and very importantly by the bhava in which Chandra resides. Chandra is so sensitive psycho-emotionally that Chandra bhukti outcomes are also particularly influenced by transits of Rahu-Ketu or transits of Shani.

In Ketu-Chandra period, Chandra seeks shelter from sudden changes and insecurity along the pilgrim's wandering path.

  • If Ketu and Chandra are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for shelter and nurturing.

  • If the radix Ketu-Chandra angle is uncomfortable , expect some tension between spiritual detachment and the demands of core family relationships.


Events related to Chandra's bhava location, rulerships, or karaka functions


Leadership Duties, Public Respect, and Professional Recognition

When candescent Chandra rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor Para carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.

Professor Somana carries the potential to elevate the native into socially recognized positions of leadership duty associated with parenting, schoolteaching, security and police protection , farming and fishing, housing and real estate, vehicles and transportation (especially the safety aspects) ritualists and routine-makers, patriotism , and all matters of nourishing and sustaining the place of settlement .

For maximum results, Chandra must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and Professor Somana should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.

  • Particularly for Chandra karmapathi Thula lagna and also for Makara lagna where Chandra rules 10th-from-10th, appointment to a higher position of social leadership can be expected to raise the social reputation and increase public regard.

Marriage

Any Chandra period during any mahadasha may support ceremonial marriage, if Chandra rules either the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity. Chandra-timed marriage especially indicates Chandra qualities in the marital union, including a parental mate, emotionally sensitive and responsive, a caretaker, nourisher, guardian, defender, and patriot.


Maraka Agency for Professor Chandra * Exit Opening for fleshdeath

When candescent Chandra rules bhava-2 or bhava-7, Professor Somana becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Makara lagna, Chandra obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Mithunaya lagna, Chandra obtains maraka empowerment as ruler of dhana-bhava-2.

Ketu mahadasha +Mangala bhukti

  • duration of the bhukti: 5 months

  • graha pakvata : Mangala periods yield improved results after age 28 = the age of maturity for Kuja


What to Expect during a bhukti of Mangala?

Evaluate the placements of Mangala.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


  1. Mangala-Meza * Swakshetra
  2. Mangala-Vrizabha
  3. Mangala-Mithunaya
  4. Mangala-Karkata * nichha
  5. Mangala-Singha
  6. Mangala-Kanya
  7. Mangala-Thula
  8. Mangala-Vrizchika * Swakshetra
  9. Mangala-Dhanuzya
  10. Mangala-Maraka * uttama
  11. Mangala-Kumbha
  12. Mangala-Meena

  1. Mangala in bhava-1
  2. Mangala in bhava-2
  3. Mangala in bhava-3
  4. Mangala in bhava-4
  5. Mangala in bhava-5
  6. Mangala in bhava-6
  7. Mangala in bhava-7
  8. Mangala in bhava-8
  9. Mangala in bhava-9
  10. Mangala in bhava-10 * dig-bala
  11. Mangala in bhava-11
  12. Mangala in bhava-12

A sudden burst of muscular, dynamic, competitive energy from Mangala changes Professor Ketu 's passive mood.

Intolerance toward those not committed to the austerities of the path.

Separations and splits from those with whom one can no longer travel (whether the traveling is a physical pilgrimage or one's path leads through more fixed life environments like school, home, and work).

Separations are easy, due to Professor Ketu 's fundamental detachment. Rejection of those who are not committed to the rigors of the path. Strict military style of spiritual discipline. Goal-oriented and intolerant of weakness.


  • If Ketu and Mangala are well-balanced in radix and navamsha, psychic sensitivity complements and supports the desire for a spiritual "win".

  • If the radix Ketu/Mangala angle is uncomfortable , expect some tension between spiritual detachment and competitive instinct.


Events related to Mangala's bhava location, rulerships, or karaka functions


Leadership Duties, Public Respect, and Professional Recognition

When Mangala rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor Kuja carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.

Mangala-type duties are typically associated with movement, dance, energy, competition, conquest, innovation, engines and engineering, invasion, surgery, sexual pursuit, sport, physical body and its sciences, military, explosion, drilling, diving, weaponry and warfare, heat, speed, investigation, exploration, and male-dominated environments.

For maximum results, Kuja must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and Professor Angarika should possess several strengths via bhava rulership, razi, companion graha, drizti, inter alia.


Marriage

Any Mangala period during any mahadasha may support ceremonial marriage, if Kuja rules either the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity. Mangala-timed marriage especially indicates the qualities of Angarika in the marital union, including a physically athletic, competitive, exploratory, innovative, dynamically energetic, or warlike mate.


Maraka Agency for Professor Mangala * Exit Opening for fleshdeath

When Mangala rules bhava-2 or bhava-7, Professor Kuja becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Vrishabha lagna and from Thula lagna, Mangala obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Vrishabha lagna and from Meena lagna, Mangala obtains maraka empowerment as ruler of dhana-bhava-2.

commentary from Shri B.V. Raman,

Autobiography of a Vedic Astrologer , p. 99-100:

"It has been my experience over nearly sixty years that Rahu as sub-lord, whether in his own period or in the period of other planets, would always create problems of a serious nature, affecting family and personal matters, which would test the mental and physical stamina of an individual whatever be his social, educational, or financial attainments.

  • It is also found, contrary to general belief, that planets like the Sun and Mercury, occupying Rahu's constellations are capable of conferring happy results financially and career-wise but would create situations in domestic life, which could shatter a person's self-confidence and make him experience results which he would ordinarily never expect to happen.

There are of course exceptions which I will discuss in due course..."

Ketu mahadasha + Rahu bhukti

  • duration of the bhukti: 13 months

  • graha pakvata : Rahu periods yield improved results after age 48 = the age of maturity for Rahu


What to Expect during a Rahu bhukti?

Evaluate the placements of Rahu.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


Now, consider each of these factors again with reference to Rahu's ruler . Rahu gives the effects of His occupied bhava AND the bhava which are ruled by His lord.

  1. Rahu in bhava-1
  2. Rahu in bhava-2
  3. Rahu in bhava-3 *
  4. Rahu in bhava-4
  5. Rahu in bhava-5
  6. Rahu in bhava-6 *
  7. Rahu in bhava-7
  8. Rahu in bhava-8
  9. Rahu in bhava-9
  10. Rahu in bhava-10 *
  11. Rahu in bhava-11*
  12. Rahu in bhava-12

Terms of contract in relationship alliance = R-K = 1-7 fixed angle

A fascinating person is likely to enter your life. Often a stunningly psychological period of intense passion to possess a person, place, experience, or thing - coupled with the opposite expectation that the object of desire is unobtainable.

On the basis of Professor Ketu 's spiritualized detachment which seems to be leading into monastic austerities - willingly accepted - there springs into the center of attention an astoundingly energized, ambitious, self-elevating, trickster figure.

One may feel that "I want what s/he wants" or "I want to do whatever s/he wants me to do." It seems that one's own interests are completely allied with the interests of the Rahu personality and that one has no independent or contradictory needs.

If Professor Ketu; occupies a dissolving bhava such as 8 or 12, one may feel very scattered. An internal narrative may repeat the message that one cannot maintain an independent existence without the defining identity provided by the Rahu figure.

Ketu-Rahu period is certainly not an ideal occasion to formalize a legal marriage. Yet motivated by the urgency to lock in a commitment from the fascinating Rahu figure, it is possible for marriage to occur.

Generally a union during Ketu-Rahu bhukti = expedient for some ulterior purpose such as a personal elevation in social rank.

After some years of uncertainty and wandering during the first half of the Ketu mahadasha (particularly if Ketu or Ketu's lord occupies a dissolving bhava) one may crave access to privileges gained via marriage to a higher-entitlement personality, such as marrying into a (perceived, Rahu) higher-rank family that is distinguished by the appearance of prosperity, achievement, and ambition.

The wander-weary Ketu native may embrace Rahu's apparent powers without enquiring too deeply behind the mask.

However under these camouflaged circumstances, a lasting union may be difficult to achieve. The partner is not what s/he appears. Despite convincing exterior appearance, the mate may be indeed unmatched, unequal, or unsuitable to the native.


During Ketu mahadasha one assumes the role of the disengaged Witness = always a spectator, never a player.

Ketu = distant, scattered, sacrificial, non-attached .

Ketu-Rahu bhukti often brings Rahu-agents (usually in the role of"partner") who are associated with quiet, observant lifestyles (Ketu) which promise an absence of emotional drama and free-ranging peripatetic movements unencumbered by "baggage" of attachment to persons, ideas, or actions.

Behind Rahu-camouflage, the partner-poseur seems to cultivate an environment of spiritual freedom (Ketu) which at the same time promises fulfillment of ambition (Rahu) to obtain higher rank and privilege via association with the elite targeted by Rahu

See Rahu's bhava conditions to identify that targeted elite.

The Rahu-agent signals empowerment to provide one with goal-oriented focus that offers respite from the scattered, apathetic Ketu experience that is typically sustained throughout the Ketu mahadasha.

This masked agent apparently offers a highly attractive alternative to Ketu's constant wandering. Rahu offers a view of Life at the Top, full of elite privilege and recognition.


Scatter-Focus; Attraction-Repulsion * akarshana ** vikarshana *; Abandonment-Reunion

The Rahu agent stimulates the attraction-scattering dynamic of Rahu-Ketu. The partner-agent may appear to be calm but concerned, apathetic but alert.

In a very compelling illusion, due to the unique relationship between Rahu and Ketu, the Rahu-agent may presumptively claim Entitlement as one's (long-lost)"Other Half".

  • Although Rahu is always scanning outward, looking for exploitable opportunities for self-promotion -- Ketu has eyes only for Rahu!

One may indeed self-elevate toward the entitlements of The Observers (the pitri) via obtainment of greater spiritual detachment while in company with the Rahu agent(s). Yet this extraordinary contradiction -- abandonment of material desire (Ketu) + ambition for recognition and privilege (Rahu) ultimately creates what modern psychologists call"cognitive dissonance" i.e. holding simultaneous claim to two mutually exclusive beliefs.

Toward the end of Ketu-Rahu bhukti it may become more obvious that most of the Rahu agent's glamour is both illusory and ironic. If a key relationship has been formed during Ketu-Rahu period, the end of Rahu bhukti does not always signal the end of the relationship. Guru who brings creative humanistic expansion, including children, follows Rahu and Guru breaks the spell .

The logical contradiction creates an impossible conundrum which can only resolve in the fantasy world. Ketu-Rahu bhukti can generate a contradictory inner narrative, exemplified by Doctor Doolittle 's "pushmi-pullyu" two-headed fantasy animal.

Maximum nodal apathy (Ketu mahadasha) + strong nodal desires (Rahu bhukti) may provoke a particularly sensitivity to fluctuations in the lunar cycles and thus in articulating this narrative one sounds like a bit of a lunatic.

The profound apathy of the chidrakaraka Ketu-native who expects imminent separation can neither accept nor reject chalakarakathe Rahu-agent's purported capability to provide reunification of halves resulting in"completeness ".


Should the nativity feature very strong placements of Rahu-Ketu such as Kala Sarpa Yoga or Rahu in bhava-1 or particularly Rahu in bhava-7, the effects of the Ketu-Rahu period can become highly exaggerated with the entrance of a mesmerizing Rahu agent followed by a dramatic un-masking.


Having already surrendered to the inevitability of abandonment after several continuous years of Ketu-ized distancing, one often feels psycho-emotionally overwhelmed, even delirious, in response to Rahu's sudden infusion of passionate excitement.

  • One may be caught off guard.

  • Rahu-driven feeling = one MUST obtain this person, this power, this place, these privileges!

  • Yet Professor Rahu typically "bites off more than He can chew"

  • Rahu's achievements, however breath-taking and amazing, are not sustainable in the longer term unless there are other more sober, sustaining, structural influences following the Rahu bhukti.

  • (If Guru is, for example, lord of a navamsha 1-7 or lord of 7th from Chandra then prognosis for sustainability will increase.)

The characteristics of the specific obtainment urgent-ambition may be found in Rahu's rashi and the bhava, with the bhava significations for Rahu-Ketu always being much strong than rashi values - perhaps bhava definition accounts for 70% of the prediction while the placement of the ruler tells approximately 30% of the story.

These Rahu behaviors will apply to any Rahu bhukti during any mahadasha, but they feel especially acute during Ketu mahadasha because the mind is so open under influence of no-boundaries Ketu.


Taboo Mixing (Rahu) of tribes and traditions may meet with no resistance (Ketu no barriers)

  • Yogaville 1914-2002 Swami Satchidananda in 1986 completed construction of the interfaith Lotus Shrine which mixed 14 religious lineages into one garish (Rahu) pink concrete temple * Ketu-Rahu period and Rahu-yuti-Chandra-5 theatre


Strange and sudden attractions and rejections . A passive, inexpressible desire to possess the unattainable yet profoundly familiar Other. Deep subconscious recognition that this Other is the One. (Ketu's undeniable "genetic" recognition of His missing head, Rahu.)

  • Anticipation of wholeness, but generally no lasting communion is possible due to the agent - the Rahu person or Rahu empowerment - having fixed their gaze upon their own upward path.

the native and one's object remain interactive in the same local environment, yet the couple cannot mate. Ketu looks longingly at Rahu, but Rahu looks passionately at Mt. Meru, where He wishes to sneak in to the party of the gods. Rahu has no interest in Ketu.

One can see the Beloved, one's Other Half, yet One is not recognized. Like Ketu, one lacks the status prestige that Rahu is seeking. Exhilaration, frustration, obsession, and certainty that the Other has now been found. Yet the bond with this miraculously discovered Other cannot be consummated. Potential for an experience of Unrequited love .


  • Ketu and Rahu are always well-balanced in radix and navamsha. Psychic sensitivity always complements and supports obsessive-compulsive desire. Rahu and Ketu are crazy-making!


Marriage

Any Rahu period during any mahadasha may support ceremonial marriage, if matched with a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity.

Rahu-timed marriage shows Rahu-the-Mixmaster at work. Rahu-timed marriage suggests an impulsive but goal-oriented alliance. The partner often hails from a fascinatingly different set of cultural roots, a different social class or race, or a different religion; these differences facilitate Rahu's over-reaching ascent and are perceived as irresistible and exciting.

One may feel utterly fascinated or even psychologically obsessed with the must-have Other. Professor Rahu sees a mesmerizing opportunity for expediently reaching His goals, and He acts decisively without delay. There is relatively little time invested in preparation for the ceremony and there may be only partial agreement of the families. So long as the partners continue to each reach their goals through agency of the union, Rahu-timed marriages may endure as long as any other. Longevity of the marriage depends upon the marriage profile elements in both nativities, particularly the 7th-from-Chandra.

Ketu-Rahu period has certain unique characteristics which include passionate attractions * akarshana * to partners who may be simultaneously desirable (Rahu) and unavailable (Ketu). It may be a time to experience the narrative of unrequited love, or to experience a passion for a person, place, or idea which appears (Rahu) to be capable of satisfying the yearning of headless Ketu to join His severed body Rahu. One is often in the throes of searching for one's own "lost" body and thus magnetically attracted to the physical appearance of the Beloved.

  • A very busy man who had only recently divorced his second wife on a pretext, Bello Gallico 101-44 BCE Julius Caesar suddenly became fascinated with and married his third wife Calpurnia in the year 59 BCE.

Because Ketu's impossible yearning for wholeness is directed at Rahu whose gaze is fixated on material-social achievements, often the Beloved does not "see" the native.

However, marriages can occur during the risk-taking Ketu-Rahu period . Longevity of the marriage depends upon the marriage profile elements in both nativities, particularly the role of Rahu and the characteristics of the 7th-from-Chandra.

  • POTUS-18 Civil War Ulysses S. Grant married Julia Dent (the sister of his college roommate) on 22-Aug-1848 during his Ketu-Rahu period. Typical of a Rahu-timed marriage, their families were incompatible: hers were wealthy southern slave-owners who provided her a gracious education; his were vehement northern abolitionists and alcohol-eschewing tea-totalers. Grant's parents so deeply disagreed with his bride's family's qualities that, despite living only a day's journey away, they refused to attend the wedding .

  • Grant's Rahu gives the effect of His ruler: the extremely complex yogakaraka-nichha-digbala-Shani-7 yuti uttama-Surya-parivartamsha-Mangala AND yuti roga-pathi Guru signifying war. Grant was an alcoholic but also a gifted military commander. He bankrupted and binge-drank. Although he helped to win the Civil War for the North, his presidency was rocked by corruption scandals. Through it all, his wife Julia was intensely loyal to her marriage contract. After decades of troubles, at long last they arrived at a position of widespread public respect (Rahu amplifying Shani-7).

Ketu is not concerned with consequences, while Rahu drives the ambitions.

Rahu co-rules Kumbha thus Rahu-Kumbha gains extra power . Rahu-Kumbha produces strong desire for connected, orderly scientific pursuits involving somewhat wild, reckless, disruptive or exotic behaviors.

  • POTUS-26 National Parks Theodore Roosevelt = Rahu-Kumbha in 10 yuti Rahu drishti upon Mithuna Chandra. according to Wikipedia, Roosevelt went on African Safari in 1908 during his Ketu-Rahu period, "All told, Roosevelt and his companions killed or trapped over 11,397 animals "


Maraka Agency for Professor Ketu * Exit Opening for fleshdeath

As chidra-karaka, Ketu governs cut-off, severance, amputation, pulverization. nebulization, and all forms of dematerializing, distancing and disregard. However Ketu's actions are typically triggered by a narrative of escape or evaporation or being sucked into a vacuum. Ketu-Rahu period often signifies an intense desire to be with someone or something that is materially unavailable and if that desire becomes unbearable, it may trigger the escape-valve into the next world.

  • POTUS-32 Fireside Chats 1882-1945 Franklin D. Roosevelt left his body after a sudden and severe stroke during Ketu-Rahu period, 12-April-1945. At the time of leaving his body, he was with his long-time secret lover Lucy Mercer and wracked by exhaustion from his nerve pain and from the stress of WW-2.

Ketu mahadasha + Guru bhukti


What to Expect during a Guru bhukti?

Evaluate the placements of Guru.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


  1. Guru-Meza
  2. Guru-Vrizabha
  3. Guru-Mithunaya
  4. Guru-Karkata * uttama
  5. Guru-Simha
  6. Guru-Kanya
  7. Guru-Thula
  8. Guru-Vrizchika
  9. Guru-Dhanuzya
  10. Guru-Makara * nichha
  11. Guru-Kumbha
  12. Guru-Meena

  1. Guru in bhava-1 * dig-bala
  2. Guru in bhava-2
  3. Guru in bhava-3
  4. Guru in bhava-4
  5. Guru in bhava-5
  6. Guru in bhava-6
  7. Guru in bhava-7
  8. Guru in bhava-8
  9. Guru in bhava-9
  10. Guru in bhava-10
  11. Guru in bhava-11
  12. Guru in bhava-12

If the Ketu-Rahu relationship continues, it does so on the basis of the more authentic entitlements of Brihaspati.

Naturally, look for Guru's role in the nativity to predict the next phase. (For example if Guru = lord of 1-7 navamsha or lord of yuvati-bhava, such a relationship whether personal-union or professional-advising may well continue.)

From Ketu's detached and neutral perspective, one knows that the Other is present (proven during Ketu-Rahu) yet Rahu's connection and wholeness may prove ineffable. Based in Guru faith and optimism , one sallies forth into a phase of wisdom, travel, and encounters with teacher-preacher types (Brihaspati).

  • The spiritual path is energized by Guru's wisdom teachings. One may expand the worldview via higher education in"philosophy of" nearly any subject. Emphasis on theoretical and principled learning, rather than rote or customary indoctrination.

On the basis of Ketu's detached indiscriminate ability to go where the wind doth blow, one develops a philosophical openness to divine guidance without prejudice toward any particular form. Higher powers may provide perhaps a different path than one might have presumed for oneself. A cheerful optimism, grounded in neutrality and passive observation.


  • If Ketu and Guru are well-balanced in radix and navamsha, Ketu's 'Witness' observer role provides a neutral basis for Guru's general optimism and the native enjoys a broad, slightly positive-valence philosophical view.

  • If *Rahu* and Guru are in trine angles, the object of desire - be it a person, a deity, a magical power, or an experience - will be obtained.

  • If the radix Ketu/Guru angle is uncomfortable , expect some tension between spiritual detachment and competitive instinct.


Children

Guru bhukti of any mahadasha are naturally fertile periods which tend to produce children on the basis of Brihaspati's role as a natural putra-putriki karaka without regard to bhava rulerships or other rules. Even an otherwise child-resistant nativity may produce children during Guru Bhukti, so long as samchara Rahu-Ketu are transiting a key lagna.


Higher Education and Theoretical or Doctrinal Awards

Naturally Guru's bhava determines the manifestation of this bhukti. Overall, Guru periods signify the arrival of a significant teacher-preacher figure within wise, sacred locations. The locations are often determined by the residential bhava of Guru. For example Guru-12 location would be meditative or imaginative or distant world, whereas Guru-9 would be a classic university setting but Guru-4 would be a local settlement and Guru-3 likely a commercial business.

The emphasis is on wisdom and expansion. Periods of Brihaspati the university-karaka are likely times to complete a tertiary diploma following many (Guru) years of study, particularly if Guru is otherwise associated by rashi or by bhava, and particularly if the native intends to use their knowledge in order to teach.


Marriage

Any Guru period during any mahadasha may support ceremonial marriage, if Brihaspati rules either the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu to one of the required axes of the nativity. Especially indicates a fertile mate, a philosopher, a patron, a preacher or a priest, one well suited to the role of father.


Maraka Agency for Professor Brihaspati * Exit Opening for fleshdeath

When Guru rules bhava-2 or bhava-7, Brihaspati becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Mithunaya lagna or from Kanya lagna, Brihaspati obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Vrizchika lagna or from Kumbha lagna, Brihaspati obtains maraka empowerment as ruler of dhana-bhava-2.

Ketu mahadasha + Shani bhukti

  • duration of the bhukti: 13 months

  • graha pakvata : Shani periods yield improved results after age 36 = the age of maturity for Shani


What to Expect during a Shani bhukti?

Evaluate the placements of Shani.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?


  1. Shani in Bhava-1
  2. Shani in bhava-2
  3. Shani in Bhava-3
  4. Shani in Bhava-4
  5. Shani in Bhava-5
  6. Shani in Bhava-6
  7. Shani in Bhava-7 * digbala
  8. Shani in Bhava-8
  9. Shani in Bhava-9
  10. Shani in Bhava-10
  11. Shani in Bhava-11
  12. Shani in Bhava-12

  1. Shani-Meza * nichha
  2. Shani-Vrizabha
  3. Shani-Mithunaya
  4. Shani-Karkata
  5. Shani-Simha
  6. Shani-Kanya
  7. Shani-Thula * uttama
  8. Shani-Vrizchika
  9. Shani-Dhanuzya
  10. Shani-Makara
  11. Shani-Kumbha
  12. Shani-Meena

Optimism may turn to skepticism and even despair during this double-challenge period, as Ketu continues to dissipate the world of coherent forms whilst Shani 's cold realism mandates disciplined self-control. Along the path. Focus on work, and spiritual practices.

The delicacy and sensitivity of one's psychic perceptions (Ketu) may be challenged by a thoughtless, mechanized, rules-for-the-sake-of-rules institution or socially regulated hierarchy (Shani).

As the Ketu mahadasha moves into its seventh bhukti , one may continue to feel unanchored socially and emotionally with a tendency to float away from the normal field of perception. The individual identity nearly disappears. Doubled loss of ego-membrane coherence is perceived via the effects of two anti-ego agents Ketu and Shani. Ketu continues to suggest openness to other-worldly experience coupled with psychological invisibility. And yet this is a Shani bhukti! There is work to be done!

Work process is high-demand low-resource (Shani). Since one is feeling Ketu-detached and disinvested from material outcomes, the usual process of evaluation and justification measured by material outcomes does not function very well. Yet one proceeds, locked into the structure of time and the institutional rules (Shani).


Regarding all bhukti of Shani * for Thula and Vrishabha lagna only

Yogakaraka Shani produces a hard-labor building-block phase that forms a step upon one's longer career ladder.

  • Thula lagna focuses on foundational schooling (4) and intellectual scholarship (5).
  • Vrishabha lagna focuses on indoctrination into theory and dogma (9) and professionalization toward socially responsible leadership (10).

Despite a low-resources environment which connotes material scarcity, all of the essential working pieces are provided. One tends to bunker-down and get the work done, whilst simultaneously perceiving that the work is meaningless. The institutional system (Shani) generates tasks which are duly completed whilst life is pervaded by a persistent sense of exhaustion and ennui (Ketu).

Presuming that neither Ketu nor Shani are located in bhava-3, the mental health state benefits from Ketu's detachment and Shani's structure. (However Shani-3 or Ketu-3 can be depressed during an period of Ketu or Shani.) One is usually too busy working to feel depressed. Little time or opportunity for drama. Nothing unnecessary is provided however nothing unnecessary is of interest.

There may be at least one moment of feeling close to death due to Shani-Ketu both being mortal separators.


  • If Ketu and Shani are well-balanced in radix and navamsha, psychic sensitivity complements and supports Shani's neutrality, dedicated hard work and following the rules

  • If the radix Ketu-to-Shani angle is less benevolent (especially with the awkward shad-ashtaka 6/8 angle) it is reasonable to expect some conflict between spiritual detachment (Ketu) and institutionally required work duties (Shani).

The previous Ketu-Guru period has been spiritually expansive and permissive. During the philosophical theoretical abstract Ketu-Guru period, one floats through the teachings about unrealism. With the mind freed to travel the realms of pure thought, little in the way of material consequences is experienced during broad-minded, theoretical Guru bhukti. Ketu-Shani period may introduce a new era of social-material accountability to the universal ordering systems.


"Penalty" means "weight" (Shani)

Vimshottari bhukti of Shani are generally easier to endure as one grows older. Acceptance of the structure of the law becomes easier after Professor Shani has matured at age 36, and acceptance continues to ease as the decades progress. The older one gets chronologically, the more aligned one may feel with the architectonic of the innumerable nested systems of universal order.

Older folks may more easily accept that by residing within these nested rule-ordered systems one may have earned a penalty through some previous irregularity; and that the system for the good of all concerned will eventually act to correct that imbalance-seeking-a-remedy by applying a weighty consequence or a penalty. Further, older folks tend to accommodate rather than fight the regulatory penalty, displaying a sober neutrality befitting their seasoned experience in the material world.

For many, Ketu-Shani period is purely exhausting. The weight is unsustainable and one retreats. If Budha is supportive, the next bhukti of Budha might show improvement, but if Budha is beset by challenges then life may feel as if it is grinding to a halt.

  • POTUS-pair-06 1775-1852 Louisa Johnson Adams Budha-yuti-Ketu + Surya-yuti-Zukra. John Q. Adams was elected POTUS-06 during Louisa's Ketu-Shani period, and the subsequent Ketu-Budha chidra dasha evoked all of the scatterings of Ketu yuti Surya-Budha-Zukra. Mrs. Adams was expected to play a key role in establishing her husband's presidential administration. Her duties included formal entertaining and general hospitality to all of his political supporters. Yet, instead of reinforcing his social network, she was beset by illness (Chandra-6) and a severe melancholia (depression). She felt so tired and apathetic toward her social obligations that her husband complained bitterly in his journals. In the end, her husband's mother POTUS-pair-02 Letters 1744-1818 Abigail Adams (herself a former president's wife) came to manage the staff and run the parties. Louisa simply could not do it.

Special situation for dusthamsha-pathi Shani for Simha lagna and Kanya lagna

Even for the chronologically mature native, for the Kanya and Simha radical lagna nativities, Professor Shani-the-System ruler of bhava-6 may teach a particularly punitive lesson for purpose of correction regarding previous un-contractual actions, imbalanced treatment of others, or betrayal of trust - particularly in a marriage.

An Ice Age Begins

If the previous bhukti of Guru has centered on theoretical teachings while ignoring data that could disprove the theories, it may be a shock when Guru's inclusive global perspective shifts to Shani's regime of strict methods,"provings "and limitations. Guru's generously guiding lights have seemingly been extinguished. Shani's brittle, cold darkness comes on. Professor Shani's merciless insistence on practical reality and hard rules of survival may seem like the onset of a nuclear winter. The system and the people in it may seem to behave"coldly" with icy disregard (Ketu) for one's personal, individual welfare.

  • For both Simha lagna and Kanya lagna, Shani rules bhava-6 while Professor Ketu is the chidra-karaka. After Ketu-Guru's emphasis on theoretical or doctrinal perspectives and granting permissive allowance to act without consequences, Budha-Shani period may "get real"and impose penalties for negligence, including divorce.
  • For Simha lagna, Professor Shani instructs in both the dissolution of alliance (6) and in the maintenance of alliance (7) suggesting that the marital or business contract may prove intractable with significant consequences for exiting the union. For Kanya lagna, Professor Shani instructs in both the dissolution of alliance (6) and in the welfare of children (5) suggesting that along with divorce may come a heavy responsibility for the kids.
  • Ketu-Shani period is certainly not an inevitable era of divorce. Shani may produce other outcomes of imbalance-seeking-a-remedy such as illness, addiction, poverty, servitude, and exploitation which can be endured (Shani) while maintaining the marriage contract.
  • If the marriage is continued then Ketu-Shani is at minimum a heavy-weighted, sober, survival-thinking era at the end of which some unsustainable relationship or behavior must be released.

For all other radical lagna

Ketu-Shani period is a time of reckoning when materially tangible eliminations and separations "test" one in order to prove or disprove the theoretical beliefs. Professor Shani says now we shall see whether Professor Guru's cherished conceptual views are materially true. If Guru has been delivering a convenient truth based on pre-selected information, then Shani's job is to expose the operational structure that is supporting those beliefs to see whether the ideology is sustainable or not.

Ketu-Shani imposes a realistic maturity upon the personal narrative. Philosophical claims are disproven by the facts of human behavior. Optimistic delusions about relationships may be flash-frozen then shattered as a method of exposing the truth behind the presumptions. It is harsh but clarifying, and the mental health benefits are measurable due to the eradication of delusion via methods of testing and proving.

Usually Shani imposes a culture of realism which judges all experience on the basis of material sustainability. Thus relationships, careers, ideologies, visions of the future, and cherished ideals which cannot stand the test of reality must be removed.


Age is crucial

Professor Shani soberly refuses to support ideals of individual centrality. He harshly denies the glamour of romance, charisma, and intellect (all expressions of Surya). Before one reaches the age of 36, a Ketu-Shani period could potentially feel crushing, devastating, and ego-annihilating particularly in the matter of Ketu's amputative specialty"the break-up".

Cold and Bitter

During the adolescent or young-adult years when the future should glitter brilliantly inviting romance and creative intelligence to flourish, the Ketu-Shani period may seem like a tour through T.S. Eliot's "The Waste Land " (written about the hideous misery of World-War-1). The young-at-heart may feel old-in-tooth, at least until the Ketu-Budha periods brings back some adolescent friskiness.

Those older than 36 - can weather Shani's dark realism more successfully. As a general rule, the older one is at the time of Budha-Shani period, the more one appreciates Professor Shani's minimalist aesthetic.


"The system" of universal ordering via associative and distributive networks reaches an optimal maximum during any Shani bhukti. Shanaicarya gives the strongest results for the rashi of His mulatrikona Kumbha.

For Simha lagna nativities which tend to acquire an elder spouse, Shani may indicate a brief karmic situation with the life-partner that is most often characterized by the natural limitations of aging and time. For the native, temporary imbalances-seeking-remedy of the bones and cartilage, particularly the knees, may signal a deeper imbalance-seeking-a-remedy caused by resistance to releasing unsustainable commitments.

In the case of Kanya lagna, Ketu-Shani period may produce temporary conditions animosity or illness. Ketu-Guru period may have permitted some brief over-extension in matters of 4-home-school-parents and 7-relationship-trust-agreement which now arrive to a state of correction. Nerve-and-skin ailments or criminal accusations may unfold.

Shani bhukti gives most salient material effects per radical lagna according to the bhava that is Kumbha. If Shani occupies or casts drishti into Kumbha, the effects may be more rigidly realistic.

  1. Mesha lagna = corrective realism related to bhava-11 * economic marketplace, salary, income, cold or rigid friendships. If the nativity contains Mesha-Chandra, these effects impact the emotional (not material) level of perception.
  2. Vrishabha lagna = corrective realism related to bhava-10 * professional dignity, cold or rigid boss or statutory authority. If the nativity contains Vrishabha-Chandra, these effects impact the emotional (not material) level of perception.
  3. Mithuna lagna = corrective realism related to bhava-9 * indoctrination, guru, professor, theory, university, cold or rigid father-figure. If the nativity contains Mithunaya-Chandra, these effects impact the emotional (not material) level of perception.
  4. Karkata lagna = corrective realism related to bhava-8 * hidden assets, secret relationships, taxes, cold or rigid in-laws. If the nativity contains Karkata-Chandra, these effects impact the emotional (not material) level of perception.
  5. Simha lagna = corrective realism related to bhava-7 * legal contracts, terms of agreement, advisors, attorneys, cold or rigid life-partner. If the nativity contains Simha-Chandra, these effects impact the emotional (not material) level of perception.
  6. Kanya lagna = corrective realism related to bhava-6 * litigation, accusation, servitude, injustice, nervous ailments, cold or rigid maternal relatives. If the nativity contains Kanya-Chandra, these effects impact the emotional (not material) level of perception.
  7. Thula lagna = corrective realism related to bhava-5 * romance, children, creative intelligence, cold or rigid heart. If the nativity contains Thula-Chandra, these effects impact the emotional (not material) level of perception.
  8. Vrizchika lagna = corrective realism related to bhava-4 * home, owned property, schooling, cold or rigid mother-figure. If the nativity contains Vrischika-Chandra, these effects impact the emotional (not material) level of perception.
  9. Dhanuzya lagna = corrective realism related to bhava-3 * business, communication, mercantile operations, cold or rigid sibling-cohort. If the nativity contains Dhanuzya-Chandra, these effects impact the emotional (not material) level of perception.
  10. Makara lagna = corrective realism related to bhava-2 * treasuries, knowledge, banking, collections, cold or rigid family lineage. If the nativity contains Makara-Chandra, these effects impact the emotional (not material) level of perception.
  11. Kumbha lagna = corrective realism related to bhava-1 * personality, appearance, vital energy, cold or rigid fleshbody. If the nativity contains Kumbha-Chandra, these effects impact the emotional (not material) level of perception.
  12. Meena lagna = corrective realism related to bhava-12 * imagine, dreams, foreign residence, cold or rigid spiritual guidance. If the nativity contains Meena-Chandra, these effects impact the emotional (not material) level of perception.

Shani is not a starter * Shani is a finisher.

Shani's job is to freeze forward movement in order to impose law-and-order in the world. Shani is an agent of time, aging, rewards given after works achieved, proven mastery , socially responsibility, dignified labor, and public respect. Shani allows only very slow progress and often no progress at all; His preferred condition is fixed, cold, wooden, stony stasis.

Ketu's perceptions operates mainly in the spiritual plane. Ketu and Shani control two realms which are "worlds apart". The Ketu-Shani experience is peculiar. Ketu creates a seven-year long mahadasha environment that emphasizes the absence of inherent meaning. Then Shani arrives as the ruler of the seventh bhukti, imposing a strict order of work and reward after accomplishment.

Within a Ketu-ruled wandering field of perception that is disconnected from socially approved meanings, bhukti-pathi Shani applies regular and systematic conditions. Generally one is working hard according to Professor Shani's rules.

But importantly, the meaning of the work is conferred by the social order, by the institutions, and by the phenomenon of Time -- not by the native. One's family and other non-institutional relationships may be unable to register the purpose of one's diligent efforts during Ketu-Shani period. Ketu-Shani period may feel like working in a vacuum.


Potential for dushthamsha related anxiety and stress:

  • For Simha nativities, Professor Shani's test of personal dignity in the face of social impunity may involve stress-related illness, usurious debts, workplace animosity or marital discord (6).

  • For Karkata natives, the test of Shani ruler of 7-and-8 may expose a bitter but realistic truth once masked by emotional illusions of safety, especially regarding spousal in-laws, marital assets and hidden affairs. The native must prove that one can establish one's own safety structure without unreliable others.

  • For the radical Meena nativity, the test of ruler-of-12 Shani is rarely harmful, but a mandatory retreat into sanctuary may be required. Shani being also L-11, friendships although limited can continue, and marketplace income remains steady.

Tiring perhaps; restrictive; uncreative; and definitely overworked... but not harmful to body or spirit. Ketu-Shani imposes a quieting order.


Events related to Shani's bhava location, rulerships, or karaka functions


Leadership Duties, Public Respect, and Professional Recognition

When Shani rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor Shanaicarya carries the potential to elevate the native into socially recognized positions of leadership duty associated with governance, regulation, systematization, hierarchies, and the maintenance of the social order. Promotion and obtainment of professional portfolio may be expected.

For maximum results, Shani must occupy a supportive angle vis-a-vis Mahadashapathi Ketuva, and Shani should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.


Marriage

Any Shani bhukti during any mahadasha may support ceremonial marriage, if Shani rules either the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu to one of the required axes of the nativity.

Weddings matched to a jarana-karaka Shani bhukti especially indicate an elder, more experienced, or more senior mate. Shani durosha-karaka also suggests a sober and socially responsible person characterized by longevity and endurance. Shani niyama-karaka indicates that Shani-timed weddings (in any mahadasha) may be the required result of social rules, and the spouses may be marrying as an expression of social duty. Shani-ruled events often carry the weight of pressing material-social obligations.


Maraka Agency for Professor Shani * Exit Opening for fleshdeath

When Shani rules bhava-2 or bhava-7, Professor Shanaicarya becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Karkata lagna or from Simha lagna, Shani obtains maraka empowerment as ruler of jaya-bhava-7.

  • POTUS-pair-16 Illinois 1818-1882 Mary Todd Lincoln left her body on 16-July-1882 during Ketu-Shani period (age 63). Shani maraka rules-7.

Measured from Dhanuzya lagna or Makara lagna, Shani obtains maraka empowerment as ruler of dhana-bhava-2.

The Final Bhukti brings end-of-cycle, conclusion, closure.

chid * cut

Chidra-dasha, the final few months of"cutting", may disconnect residual attachments to finished, completed, outdated behaviors so that one may move forward upon the spiritual path.

"chid" from Koeln Sanskrit Lexicon

  • chid (chedi)
  • IE cognate Latin 'scindo' (rescind)


  • to cut off, amputate, cut through, hew, chop, split, pierce
  • to divide, separate from
  • to destroy, annihilate, efface, blot out
  • Passive = to be split or cut, break
  • to cut off. to cause to cut off or through cutting, cutting off. cutting through
  • splitting, piercing
  • destroying, annihilating, removing
  • the divisor, denominator

Ketu mahadasha + Budha bhukti


What to Expect during a Budha bhukti?

Evaluate the placements of Budha.

Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.

Has the bhukti-pathi matured?

Are the mahadasha-pathi and the bhukti-pathi mutually friendly?


  1. Budha-Meza
  2. Budha-Vrishabha
  3. Budha-Mithunaya
  4. Budha-Karkata
  5. Budha-Simha
  6. Budha-Kanya * uttama
  7. Budha-Thula
  8. Budha-Vrizchika
  9. Budha-Dhanuzya
  10. Budha-Makara
  11. Budha-Kumbha
  12. Budha-Meena * nichha
  1. Budha in bhava-1 * digbala
  2. Budha in bhava-2
  3. Budha in bhava-3
  4. Budha in bhava-4
  5. Budha in bhava-5
  6. Budha in bhava-6
  7. Budha in bhava-7
  8. Budha in bhava-8
  9. Budha in bhava-9
  10. Budha in bhava-10
  11. Budha in bhava-11
  12. Budha in bhava-12
* chidra-dasha * Final bhukti of the seven year Mahadasha of Ketu

The final bhukti requires cutting-off, release, return of unusable energy, forgiveness


Unless the native is younger than age 24, the Budha narrative has been ongoing for quite a long time - throughout the 17 years of Budha mahadasha. Thus the internal narrator voice is well established in the interior talking mind (Budha) and hearing it will not feel like anything new.

Budha is a planner, an analyst, a describer, an instructor, and an explainer.

If Budha is strong, one may be already making plans for the next phase of life which will be Zukra Mahadasha. Typically the Ketu-Budha bhukti does not yet materialize the plans but may be outlining and strategizing in detail for a forthcoming re-focused push back into the world of attachments.



Ketu-Budha = the Summary = Concluding Report = Debriefing stage of the Ketu pilgrimage. Praise for the deep interior awareness achieved, and release of unsustainable beliefs and expectations.

Ketu is still pushing away obstacles to spiritual progress, removing attachments, and perpetuating discontent with material reality. Budha wants to think, analyze, to discuss. Budha realizes that the path of pilgrimage is ending, a One feels the urge to make a plan (Budha) for the future.

Yet Ketu the passive observer resists mental involvement with the world, and concrete discussions quickly turn into mystical musings. The only type of plan that Budha can develop is a slightly more detailed continuation of the wander -- albeit this final phase of pilgrimage is a bit more commercially engaged.


Mental restlessness and confusion.

Work undertaken for practical reasons may seem unsuitable, difficult to complete since Ketu is not a completer but rather a disperser. Yet survival needs persist and the work must be done whether suitable or not. Therefore generally: apathy and ennui. Good for partnership and conversation with fellow travelers; short-term travels such as visits to temples and ashrams; visits to family and friends.

Conversations, though frequent, tend toward aimless musings. Ketu's spacey intuitiveness provides an unstable foundation for Budha's mundane counting and conversational practices. No sense of direction, and a deep unhappiness from inability for form a clear, mentally precise future plan.

Tremendous gap between the longing for a spiritual life that is like looking into a still pool of clear water, versus the mentally busy, daily chat and chatter of modern commercial life.

  • Often a mix of activities, none of them grounded in spiritual practice, and adolescent frustration with things being just too difficult and complicated. Not quite ready to come out of one's shell. A sibling-type relationship offers protection.


The path of pilgrimage is essentially completed by the end of Ketu/Budha period. the native has journeyed long enough. The sibling-type partnerships formed during Ketu/Budha may develop into something sweeter during the forthcoming Zukra Mahadasha.

But even if the native continues alone, one is finished with the emptiness, the disconnectedness, the minimalist lifestyle, and perpetual wandering of Ketu.

Austerity shifts to acquisitiveness, and loneliness to loving daily union.

Zukra will seek luxury; marriage partnership; and knowledge of human love.


  • If Ketu and Budha are well-balanced in radix and navamsha, psychic sensitivity complements and supports Budha's planning, scheduling, accounting, and communication agenda.

  • If the radix Ketu/Budha angle is uncomfortable , expect some tension between spiritual detachment and daily conversational interactions with others. Mental breakdown is possible.


Best to wrap up ongoing projects and cut your losses on any possibilities long cherished which for their own reasons did not reach their full potential.

chidra-dasha of Budha = time to de-clutter, scale back, and relax to clear the mind in anticipation of the exciting new Zukra period forthcoming.

Lung ailments such as pneumonia * Budha lungs * may signal that one has received permission to exit the flesh-body. However normally the present incarnation will persist whilst enduring a feeling a depletion, which signifies organic processing of grief.


Events related to Budha's bhava location, rulerships, or karaka functions

Leadership Duties, Public Respect, and Professional Recognition

When Budha rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor Para carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.

Budha-types duties are typically associated with communication, commercial business , marketing, instruction, media-messaging, evangelism, publication, reports and announcements, planning and analysis, management, manufacturing, manipulation, handcraft, apprenticeship, clinical practice, and cooperative work in cohort, entourage, ensemble performers, or team environments.

For maximum results, Budha must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and Professor Budha-Margara should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.

Special considerations for Rank-and-Status Raise during the chidra-dasha

The closure-and-completion signification of the chidra-dasha does not alter the benefits of public honors bestowed during the chidra-dasha. Yet the promotion in rank that may be obtained during this final bhukti may signify the end of a period of respected accomplishments rather than the beginning of a new era of public responsibilities.

Typically the titles bestowed during a chidra-dasha social promotion are honorific and summative in nature rather than formative toward the next phase career development. Nevertheless if Professor Bhrigu is materially strong , the entitlement or authority received even at this time of forgiveness and conclusion may carry forward into the subsequent Mahadasha of Zukra.


Marriage

Any Budha period during any mahadasha may support ceremonial marriage, if Budha rules either the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu to one of the required axes of the nativity.

However considering that the Ketu-Budha period is the chidra-dasha this particular bhukti of Budha may be less comfortable for contractual alliances.


Maraka Agency for Professor Budha * Exit Opening for fleshdeath

When Professor Budha rules maraka-2 or Budha rules maraka-7, the Kumara * communicator * becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Meena lagna or from Dhanuzya lagna, Budha obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Vrishabha lagna or Simha lagna, Budha obtains maraka empowerment as ruler of dhana-bhava-2.

Predict Ketu Mahadasha effects via placements of (1) Ketu's bhava and (2) characteristics of Chandra

Chandra in bhava-1 + Ketu-3

Chandra in bhava-2

Chandra in bhava-3

Chandra in bhava-4 * digbala + Ketu-9

Chandra in bhava-5

Chandra in bhava-6

Chandra in bhava-7

Chandra in bhava-8

Chandra in bhava-9

Chandra in bhava-10

Chandra in bhava-11

Chandra in bhava-12

KetuFogPagoda.jpg
Om_mani.jpgfile update: 22-Jun-2017

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