![]() Bhava of Shani Rashi * Gochara * Bhava * Graha * Ratna * Nakshatra * Amsha * Varga I sit on a man's back, choking him, and making him carry me, and Yet, assure myself and others that I am very sorry for him and wish to ease his lot by any means possible, except getting off his back. ~~ Writings on Civil Disobedience and Nonviolence (1886) 1828-1910 Leo Tolstoy
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OM sham shanaishcharaye namah KARMESHA Lord Regulator of Mana-sthana Karma-daya role of the Karma-pati residing in the Twelve Bhava see also:
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#8213; Maya Angelou | "Success is liking yourself, liking what you do, and liking how you do it." | |
significations of karma-sthana-10 Karmesha-10 governs the Career
Karmesha ruler-of-bhava-10 for the 12 rashi-lagna =
| Style of Governance Government regulations, officials, policies public reputation public recognition social dignity Characteristics of the most onerous and socially regulated responsibilities, institutional governance roles legislative, regulatory and policy work determination of consequences for actions taken respect and regard elite society symbolic-iconic positions status-maintenance obligations, leadership and executive tasks social approval via profession and public-service career During Vimshottari Dasha periods of the karma-pati, one tends to be working for the government in some capacity. There are leadership responsibilities, interaction with laws and policies, and one finds a recognized position within a structured hierarchy. Outcome depends upon the characteristics of the karma-pati, upon the characteristics of 10th-from-Chandra and its ruler, and upon the characteristics of Professor Shani | |
Public Figures karmesha-10 = Surya in bhava-1 * public image = bright fatherly confidence, charisma (Vrischika lagna only)
karmesha-10 = Chandra in bhava-1 * public image = emotionally sensitive, protects mother-culture (Tula lagna only)
karmesha-10 = Mangala in bhava-1 * public image = pro-active, represents competition
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karmesha-10 = Budha in bhava-1 * dig-bala
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karmesha-10 = Guru in bhava-1 * dig-bala
karmesha-10 = Zukra in bhava-1
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karmesha-10 = Shani in bhava-1
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| Identified with leadership and iconic roles. Usually a recognizable person, with executive capabilities. Although the salient characteristic is the physical appearance, one embodies a public thought, an aspect of civilization, a structured social experience. May hold corporate or institutional governance responsibilities. Professions based in functions of of physical appearance, musculature, social attribute package, identity, uniqueness. May be recognized (10) primarily for being special, being symbolic, being representative of an organization or idea. Identity is distinctively associated with and invested into leadership roles. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha karmesha-10 in Bhava-1 socially iconic appearance Leadership via Unique Personality, Movement, Appearance karmesha-10 = regulator of the most highly visible public roles, governance, rule of law, ordering, legislating, and regulating responsibilities.
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When the karmesha is dignified and in supportive company, one may be widely regarded for iconic qualities in the personality integrity. Karmesha-10 brings archetypal sobriety, maturity and governing capabilities into the realm of birth and fresh-starts, physical appearance, life-force vitality, or agency of iconic "new beginnings " roles
Social Reputation manifests through the bodily appearance and individualized personality integrity.
karmesha-10 = Shani (Mesha lagna or Vrishabha lagna)
One may be called (vocation) to provide a more orderly, better governed (10), more recognized process for regulating the birth-environment (Earth, the homeland, the region) regulating the birth (1) of a nation
for a product, idea, or movement which is matched to their iconic name or face for role-modeling the birth of new varieties of social identity, new lifestyles and appearance via physiques, garments, styles of movement
karmesha-10 in lagna has a vibrant personality with Typically, a charismatic appearance. Not always attractive in the conventional beauty sense (unless Zukra is involved) but lawful and capable, inspiring confidence in the capacity for leadership in their respective field of expertise whether that be governance or public thought. The public role is iconic, representing a specific view of the social order. karmesha-10 is a status regulator and structure-provider who leads civilization into new developments via role-modeling and setting high-visibility trends.
intensely identified with social policy
One provides leadership and rule-structure via the appearance of the earth-body and social-ego personality . Fortunate for careers that depend on one's appearance and on personality-identity
for Tula lagna + karmesha-10 = Chandra= career and the culturally symbolic value of the fleshly appearance will fluctuate. Native may become a well-known sympathetic familiar face especially if uttama-Guru occupies bhava-10. But there is no inherent governance or social leadership implication unless Shani is very prominent social (10) trend setters via modality of physical body (1) =
karmesha-10 in tanu-sthana = mission of elevating the role of the physical world appeals to those who value individual integrity and the privilege of human birth. It is a physically-oriented placement providing deep identity with the ways of the fleshbody.
One is a guide for those who are warrior-hunters or who act like competitive heroes, who are channeling the vitality of athletes. karmesha-10 in 4th-from-10th carries out the leadership responsibilities with attention to cultural stability and long-term security, and receive public recognition for one's vitality. One's mission of elevating the role of education and stewardship appeals to caretakers, teachers ad parents. Inconsistency and reversals in Governances from a fractured, dispersed karmesha Surya-yuti-Ketu + Zukra-yuti-Budha "I am my orderly viewpoint, my leadership skills, and my ability to govern social
pyramids" Leadership Social identity is infused with the qualities of reputation, status, public duties, iconic and symbolic positions, large organizations, responsibility, giver of rules, authority, conservative stability." | |
Public Figures karmesha-10 = Surya in bhava-2 * public image = bright face-eyes, brilliant voice, regal ideals
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karmesha-10 = Chandra in bhava-2 * profession of cool face-eyes, motherly home values
karmesha-10 = Mangala in bhava-2 * public image = warrior face, competitive values, speech, knowledge
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karmesha-10 = Budha in bhava-2 * public image = communicative face, voice, values, speech, song, food, knowledge
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karmesha-10 = Guru in bhava-2 * public image = multiple guises, many faces, much food and song
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karmesha-10 = Zukra in bhava-2 * public image = pleasant face, sweet sounds, values-keeper ***
karmesha-10 = Shani in bhava-2
| Professions and leadership roles are based in functions of ace, voice, knowledge, speech, words, values. May be recognized (10) primarily for directing and decision-making roles within the worlds of accounting, recounting, reckoning, speech, song, knowledge, hair, teeth, eyes, family of origin, story-telling, accumulated wealth, treasuries, banking, conservation, record-keeping, herds, hoards, collections. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra and ruler of 10th navamsha. Leadership via Face, Voice, Wealth, Family, Historical Knowledge karmesha-10 in bhava- 2 face-eyes-voice Singers, musicians, raconteurs
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iconic faces
careers in speech and language
careers in visual imagery, eyes
Family lineage * dynasty
Banking, accounting, and values-containment
Databases, historical-traditional knowledge, record-keeping
karmesha-10 public visibility in the creative, charismatic 5th-from- svakshetra (an angle of Bright Surya) = leadership responsibilities with theatrical flair and personal amusement, and receive public recognition for one's success in speculative adventure. Public Reputation via song, face, financial well-being , collections, knowledge of history + languages, lineage values-fulfillment karmesha-10 = location of the most highly visible public roles, governance, rule of law, ordering and regulating responsibilities. karmesha-10 in bhava- 2 = public visibility via treasuries of financial well-being and knowledge, family history, speech and song, face, hair, and eyes.
Karmesha-10 residing in bhava-02 connotes a fortune of social recognition (10) and material wealth treasuries (2). It is such a helpful yoga that many other disabilities ay be tolerated while one continues to thrive socially.
Reputation and prestige manifests through valued objects of material treasure or valued objects of lineage knowledge Assets of bhava-2 may include through the ethno-historical or spiritual-family lineage; containerized, accumulated values; the family history, the hoards of financial treasure; the tales of speech; the genetic features of face, eyes, mouth, voice, song, teeth, tongue, jaw via food (2)
via genetics
via collections of valued material objects (2)
via knowledge treasuries particularly knowledge of history (2)
values expressed through face, speech, song, languages
a highly public (10) teller of tales May be and energized [Mangala] Teller of Tales who can suit the facts of the world to one's own financial (2) purposes. (particularly for the Karkata indriya-lagna. ) karmesha-10 = Zukra in bhava-2 * special emphasis on accumulated wealth, sweet language, balanced alliances and feminine companions. These men spoke publicly, and appreciatively of their wives
Reputation, social respect, and leadership responsibility = focused in areas of banks and wealth collections, records and collections, food storage, knowledge of languages and history . Traditional values. Mouth-speech-song, teeth, face, hair, eyes. One provides leadership and rule-structure to those who are accumulating treasuries and acquiring historical knowledge. Fortunate for careers in the banking, finance and value-collections industries
professional recognition via face, voice, word, and song one's mission of elevating the role of the family history and its lineage cultural values appeals to those who appreciate the traditions of history, hoarded treasuries, and story-telling through speech ad song. One provides an lawful, orderly environment for those who are bankers and historians or who act like conservators, who are channeling the acquisitive human instincts. | |
Public Figures karmesha-10 = Surya in bhava-3 * brilliant, courageous public reputation for political announcements, charismatic presentations
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karmesha-10 = Chandra in bhava-3 * familiar, culturally rooted public reputation for emotional announcements, ethnic messaging karmesha-10 = Mangala in bhava-3 * pioneering, progressive public reputation for innovative writings, competitive projects, promotions
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karmesha-10 = Budha in bhava-3 * communicative public reputation for business reports, commercial announcements, teamwork, events management
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karmesha-10 = Guru in bhava-3 * expansive, humanistic public reputation for doctrinal writings, announcements, plans
karmesha-10 = Zukra in bhava-3 * harmonious, aesthetic public reputation for diplomatic writings, gracious presentations
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karmesha-10 = Shani in bhava-3 * dignified public reputation for structural writings, committee work, systematic explanations, reports * executive workaholism
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| Professions and leadership roles are based in functions of communication, messaging, announcement, evangelism, reporting, interactivity. May be recognized (10) primarily for directing and decision-making roles within the worlds of
Karmesha-in-3 is association with * executive workaholism * particularly when Karmesha is Shani. One must make institutional, elite decisions (10) but also operate in teams (3) The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra and ruler of 10th navamsha. Leadership via Management, Writing, Announcements and Reports * reputed for correspondence, media-messaging, announcements A common placement in careers than combine high public visibility with a reality of demanding daily management workload. Numerous President and Prime-Minister personalities have karmesha in bhava-3 reflecting the professional (10) reality of constant short-term travel, committee work, Congressional discourse, and an endless stream of team-meetings (3).
Along with other high-responsibility Institutional Administrator roles Often the partner of prominent politicians handles the lion's share of the correspondence, invitations, scheduling, and small-group management duty
High visibility roles in business, commercial management, sales, advertising, marketing, message delivery The public reputation and profile = administrator, manager, team-worker * or * media-manager, commercialist, handcraft, journalist, announcer, writer. The primary career is business or communications. Administrative, managing, communicative work patterns (3) may conflict with career ascension and respect (10). May be a challenging placement due to executive karma-pati-10 being subject to attack in an awkward shad-ashtaka 6/8 angle placement. The institutional governance authority of bhava-10 must assume an elite position in the hierarchy, but duties of management (3) projects (3) detailed communications such as reporting and accounting tend to drain the forward energy.
A somewhat conflict-prone placement due to karmesha-10 in 6th-from-10th
Depending upon graha in 3, there may be a multitude of stress factors creating tension between executive (10) vs administrative (paperwork, meetings 3). The career may be fraught with disagreements and betrayals due to petty squabbling.
karmesha-10 in the mercantile, communicative, messaging Sahaja Bhava- 3
leadership roles (10) involve craft of writing , announcement, presentation and explanation of ideas, instruction and description, evangelism, publication, journalism, reporting and coding; also schedules, programmes, itineraries; plans tactical and strategic; meetings, communications media such as radio, television, internet; commercial administration such as sales, marketing, advertising, public-relations, "spin doctor" etc. Governance (10) via media publication of reports and announcements: career may consist primarily of writing reports, leading meetings and issuing authoritative (10) announcements (1)
Known primarily via writings and public talks
In the modern age, karmesha-10 in bhava-3 may be especially skillful in matters of interview and announcements on television , radio, internet, and other communications media
karmesha-10 visibility, reputation in the adversarial and medical 6th from svakshetra Public Reputation via teamwork, announcements, explanations, instructions, writing, reports, publications , media-message
excellent placement for dealing with human social conflicts in a public venue: vocations of medical, military, and ministries of service Executive leadership decision skills of bhava-10 move into the teamwork communications ensemble bhava-3. The approach toward hierarchies of governance would be team-based and businesslike Public management; high-visibility meetings and announcements
Commercial regulators, business laws According to the graha = karmesha-10 , Typically, the native is known to the public (10) primarily as a businessperson, commercialist, writer, or agent of message-communication (3)
Reputation, social respect, and leadership responsibility = expressed via social contributions in writing and instruction, explanations and diagrams, reports and announcements, business administration, meetings, calendars, production schedules, planning and programming , short-term business travel, commerce, manual skills, counting and calculating, coding, conversation, communication, messaging, teamwork, collaboration
May fall from the standard of perfection (10) yet often benefits from handlers, managers, and planners who promote a media image (3)
Public definition of the leadership contribution = writer, announcer, explainer, describer, instructor, communicator Reputation and prestige manifests through speech and writing, oratory, business communication, team work, meetings, planning groups, sales and advertising/propaganda. karmesha-10 in bhava-3 gives a career is speech, song, and communications programming. Bhava-3 occupies an adversarial 6/8 angle regarding bhava-10, which means that the journalistic reports of Bhava-3 are often threatening to the entitled power structure of 10.
One may execute leadership responsibilities with an underlying attitude of animosity or distrust; but more often the native is simply overwhelmed with petty management duties. Examples of figures who used Writing and Media Publications to effect large-scale change in elite power ranks include:
Shani karmesha-10 in bhava-3 = management (3) of hierarchy (10) Public roles include making reports and announcements regarding government and legislation, messaging on topics of law and rules, daily ordering tasks of commercial business, communications media delivery focused on topics of governance and social organization, social programming planning and calculations, rigid time schedule, structure of meetings on topics of policy and regulation, craft of massive systems management Despite having very high intelligence and being able to devise clever ways of organizing people, environment, and information, one will likely always have a heavy management task workload consisting of writing, meetings, documentation, and "departmental" management in bureaucratic, institutional settings.
One may receive public recognition (10) for contributions to the structure (10) of social communications (3). In particular one's writings (3) or telecommunicated message (3) will tend to become the platform for the professional recognition and career. One provides leadership and rule-structure to those who are engaged in administration, strategic planning, attending meetings, commerce and team communications. Fortunate for executive careers in the communications media industry including media-messaging, advertising, marketing, such as
One's mission of elevating the role of the enemies and conflict appeals to those who value the language of competition, argumentation, exploitation, servitude , and identity with the working classes. one's mission of elevating the role of the common worker appeals to the masses. One provides an lawful, orderly environment for those who are team-players or who act like siblings, who are channeling the mentality of commerce. Career in programmatic writing, media publications and sales, delivery of speeches, reports and announcements. Product representatives, marketing and advertising. Communications Media professional, Often at high levels of corporate and government leadership. Professional planners. Whether writing about fact or fiction, karmesha-10 in 3 = Writers can describe and explain the functions of top-level government operations.
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Public Figures karmesha-10 = Surya in bhava-4
karmesha-10 = Chandra in bhava-4 * dig-bala
karmesha-10 = Mangala in bhava-4
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karmesha-10 = Budha in bhava-4 * public reputation for owned properties, cultural roots and foundations
karmesha-10 = Guru in bhava-4
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karmesha-10 = Zukra in bhava-4 * dig-bala
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karmesha-10 = Shani in bhava-4
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| Professions and leadership roles are based in functions of folkways, ethnicity, housing, schooling, transportation, parenting, policing, protection, shelter, and security. May be recognized (10) primarily for directing and decision-making roles within the worlds of border security, foundational education, religious ritual, agriculture, vehicles and roadways, national infrastructure, buildings and real-estate, nourishment, and maintenance of the rites-rates-rhythms-ruts-routines of a people settled into their rooted place. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. Leadership via Folkways, Roots, Rites, Rhythms, Lands, Shelters, Schools, Vehicles, Boundaries, Parents, Patriotism karmesha-10 in Bhava- 4 karmesha-10 in the bargaining, contractual 7th-from-svakshetra splendid placement for a career in advocacy, negotiation, crafting alliances, or making business deals Public Reputation via Old Ways schooling, housing and vehicles, protection, patriotism, shelter of the vulnerable (aged and very young), nourishment, farming, parenting and caretaking, home construction or obtainment, stewardship, custodianship, marine environments Public roles include
parenting, patriotic acts, school-teaching, Old and Customary Ways, domestic policy homeland security, defense of the land, shelters, buildings, boundaries, protection, properties
One provides leadership and rule-structure to those who are seeking homeland stability and validating cultural roots . Reputation and prestige manifests through land and country, family home and property ownership, traditional cultural imagery, motherhood and roots. Fortunate for respectable careers in parenting, school-teaching home-making, the management and decorating of shelters, vehicles, and real-estate. Benefits defensive leadership roles which aim to protect a way of life, national borders, or secure an ethnic group into a fixed place on Earth One provides an lawful, orderly environment for those who secure emotional ad physical stability, validation through education, childhood ad old-age roots, and protection of property. one's mission of elevating the role of the home-partner appeals to those who value attractiveness, marriage, and promises. karmesha-10 in 7th-from-10th (an angle of Zukra) = carrying out the local (4) leadership responsibilities with quiet harmony and diplomatic poise, receiving public recognition for one's emotional stability and a dignified home life.
karmesha-10 = Surya in bhava-4 Because Surya is the karmesha which indicates leadership and social authority, one may find executive empowerment in the subject matter of local politics, civil rights, land-entitlements, bright shiny vehicles, customary entertainments. The father is often a local leader.
karmesha-10 = Chandra in bhava-4 * dig-bala
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Because Chandra is the
karmesha which indicates leadership and social authority, one may
find executive empowerment in the subject matter of caretaking, defense,
protections, and security.
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Public Figures karmesha-10 = Surya in bhava-5 * svabhava
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karmesha-10 = Chandra in bhava-5
*** karmesha-10 = Mangala in bhava-5 ***
karmesha-10 = Budha in bhava-5
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karmesha-10 = Guru in bhava-5
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karmesha-10 = Zukra in bhava-5 * literature, entertainment, politics
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karmesha-10 = Shani in bhava-5
| Professions and leadership roles are based in functions of entertainment, royalty, celebrity, creativity, genius, performance arts, and children May be recognized (10) primarily for directing and decision-making roles within the worlds of drama, politics , fashion, creative arts and literature, romance, brilliant displays, and speculative amusements such as venture capitalism and gaming. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. karmesha-10 occupies Bhava- 5 karmesha-10 in the mysterious and unpredictable 8th-from-svakshetra splendid placement for a (somewhat volatile) career in political entertainments such as political literature, center-stage roles in government, or governing royalty
equally beneficial for a (somewhat volatile) career in celebrity drama
Public perceives one to be distinguished by unique intelligence (5) Leadership and High Public Visibility via Creativity, Children, Celebrity, Brilliance, Politics, Speculation Public Visibility in celebrity performance, royalty, creativity, political charm Socially recognized as a "cultural creative personality" sparkling center of attention
Entertainers, politicians, dramatists, celebrities, royalty, glitterati, literati, cognoscenti Public sees: Creative performance, entertainments, gambling and games, personal genius, intelligence, unique autobiographical or personalized writing, children, politics, center-stage attention, theatrical duties. obligation to manage and direct the individual spiritual progress of advanced students
Public roles = Entertainment, Center-Stage-performer genius, creative performance, drama, literature, romance, celebrity, games and entertainments
Reputation (10) for Creative Dramatic or Literary Intelligence (5) literary, including publishers 3rd-from-3rd
children, performance arts, expressions of divine intelligence
speculative finance, exceptional entitlements
Yet, due to the 8th-from angle, potential for sudden eruptions of transformative mandate from agents of institutional authority (10)
Ruler of 6th-from-5th = residing in bhava-5
One may become extremely well-known but often in context of problem-sets (6th) such as betrayal, war and social conflict, divorce, accidental injury, illness, pollution, or accusations
The lord of the serious, rigid svabhava- of Shani provides a complex and difficult influence in the svabhava- of Surya.
Yet, the shad-ashtaka 6/8 relationship = less favorable for self-originated ideas and capacity to channel divine intelligence --exempli gratia, creativity. karmesha-10 imports into domain-5 the prestige of a structured, rule-driven institution such as a large corporation (bhava-10). While spouting the religious dogma, political slogans , or corporate marketing-speak, the native believes one is expressing pearls of wisdom . The routine work of organizational management (bhava-10) becomes glamorized as brilliant drama. the result lies somewhere between tiresome and ignominious, depending on the graha. Romance is driven by an interest in raising or maintaining public prestige. The lover is often chosen for their public dignity and prestige attributes. Native feels entitled to" the best" in social ranking qualities for lover and children. Very high public status performance expectations for the children.
The conception or acquisition of children is likely to be made complicated by much institutional interference or a detailed bureaucratic process, such as adoption. Matters may be further complicated for Vrizchika lagna, where karmesha-10 = Surya. The Vrizchika native is so strongly ego- identified with leadership roles in the institution that the individual and public performances have completely fused. The Vrizchika native should never retire from public life, as this type is unable to develop personal creativity apart from the job duties. One provides leadership and rule-structure to those who are expressing divine intelligence, playing games, speculating, winning contests, and living their individual genius . Fortunate for careers (10) which involve center-stage roles requiring the focus of attention upon the native in theatre, drama, fashion, amusements and games
politics
Speculative finance, gambling, gaming, Royalty-celebrity
Genius teachers , creative scholars
One provides an lawful, orderly [Shani] environment for students (5), for those who are children or who act like children (5) , who are channeling the high creativity of genius. One's mission of elevating the role of hidden (8) knowledge appeals to those who value sudden eruptions of changed identity (8) arising from changed worldview. karmesha-10 in 8th-from-10th (an angle of Kuja) indicates that you carry out your leadership responsibilities with some degree of secrecy, and receive public recognition for one's healing powers. This native will have a high profile and socially important c areer, but one is at a subtle moral risk with this position. Karmesha in 5-luck,winnings, = lucky in career promotions, particularly if there is favorable drishti to bhava-5. Karmesha in 5 = politically savvy, in the right place at the right time, receiving attention for professional performance. The bhagya qualities of bhava-5 enhance creativity, intelligence, and fortune via speculation. any Bhava- lords which occupy the domain of celebrity and genius are much benefitted by their residency here. Yet, there is a downside due to the shad-ashtaka 6-8 challenge-angle. karmesha-10 in 8th-from-svakshetra can create the delusion of having accomplished one's success entirely through individual glory. It will be balancing to remember that all careers are built on the contributions ad support of others. Likely, the contributions of community, team-mates, parents, mentors, and especially underlings are invisible to one born with Karmesha in 5 . The role of others in one's own success remains hidden from personaln view. (8). One may need to guard against inflated ego-membrane development, and train oneself to always give credit where credit is due. Otherwise one may seem like a pompous fake and user, no matter how glorious the entitled position title or social role. karmesha-10 in 8th-from-svakshetra puts the native in a magical frame of mind regarding one's career and public position. On the one hand, secret forces are promoting one to high levels of public recognition, perhaps far beyond one's natural ability. One may begin to believe that one is Chosen or that one is possessed of a special genius, without looking behind the scenes to see how one's trajectory to public praise was achieved. The fact in this astrological case = one's success is achieved through the hidden contributions of many other beings. The disability of this position despite its glamour = one may be tempted to take credit for the work of others. This immoral proclivity is not due to poor character so much as the natural temptation to presume, as with all matters of bhava-5, that one's own radiant intelligence is so spectacular that one is superhuman, nearly divine. In the blindingly bright light of one's own success and praised genius, it is easy to overlook the contributions of the many smaller lights who have provided support, motivation, opportunity, information, and guidance throughout one's glorious career. One may be vulnerable to ego-membrane dysfunction when the career lord = shad-ashtaka 6-8 from its own Bhava- and inside the domain of personal intelligence, creativity, speculation, and fame. It will be essential for this native to guard vigilantly against falling into the trap of taking credit for the work of others. | |
First Epistle to the Corinthians 1 Corinthians 9:19-23 King James Version, c. 1611 | "For though I be free from all men, Yet, have I made myself servant unto all, that I might gain the more." | |
Public Figures karmesha-10 for Vrischika lagna = Surya in bhava-6 * public reputation for charismatic service, political ministry
karmesha-10 for Tula lagna = Chandra in bhava-6 * public reputation for sentimental service, emotional ministry, caretaking
karmesha-10 = Mangala in bhava-6 * for Karkata indriya-lagna or Kumbha lagna * public reputation for energetic competitive service, military, ministry, crime, pollution
karmesha-10 = Budha in bhava-6 * public reputation for messaging service, communicative ministry
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karmesha-10 = Guru in bhava-6 * public reputation for doctrinal service, guidance roles, teaching ministry
karmesha-10 = Zukra in bhava-6 * public reputation for diplomatic service, balance-seeking ministry
*** karmesha-10 = Shani in bhava-6 * public reputation for service to the social order, a structured ministry toward the marginalized classes or the servant-workers
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| Medicine, military, conflict-management, pollution control, criminals-and-police, aiding and helping, service professions. Focused upon professions expressed via ministries of service. Although dignified, the service duties may be tiring due to their essential irresolvability. Karmesha in 9th-from-10th indicates one who is a wisdom-bringer. The higher perspective is ported into a 6-type conflicted environments usually characterized as social work, servitude, slavery, medical, military, or ministry of service. One may serve or suffer = always the choice for all matters of bhava-6. The task is to bring institutional order (10) into an environment which is distinguished by service and servitude. Despite the genuine wisdom and guidance by higher principles (9th) conferred by this native upon their place of service, one may struggle continuously with matters of public respect for one's social authority (10). Although one may, particularly during periods of the karmesha, be tasked with roles of ultimate organizational or institutional (10) authority, full recognition and respect may be lacking. In the public eye (10) there may be such profound association of the native with the conflicts, crimes, diseases, accusations, and pollutions of the beneficiaries of the professional service (6) that one may while undertaking the ministry of service become a scapegoat-style victim of criminal accusation. Often marks a career distinguished by conditions of war, injustice, mistreatment, exploitation, accusations, slavery, crime, betrayal, disease toxicity, or pollution. Splendid placement for a military or medical professional, or one consciously engaged in a ministry of service on behalf of the miserable. Nevertheless, decision-making is required under conditions that are often severely imbalanced. Despite aggrieved circumstances, capable leadership may be provided to the social order. Depending on the graha in 10 and 6, there may be a substantial downstream of those affected by one's imposition of executive authority.
karmesha Surya in bhava-6 * some tendency to be pestered by exploitive, conflicted patronage-seekers or father-figures [Surya] who have paternal authority issues. One holds positions of acknowledged social authority (10) of the Surya variety, such as politician, dramatist, literary-artistic creative, royal figure, crime boss, master physician of the brain, heart, spine. Much depends upon graha-in-10, and upon the position of Kuja rogesha. Since Ravi likes Kuja, this tends to be a pattern of male competition with occasional wins.
karmesha Chandra in bhava-6 * some tendency to be bullied or scapegoated (6) by exploitive, conflicted guardians, police, or mother-figures [Chandra] who have maternal authority issues. One holds positions of acknowledged social authority (10) of the Chandra variety, such as parent, schoolteacher, farmer, border-protector such as wall-builder, shipper, nurturer, sheltering of the vulnerable. The degree of social dignity conferred depends upon graha-in-10, and upon the position of Guru rogesha. Since Guru dislikes Chandra, it tends to produce a pattern of erosion of public authority via adversarial Guru-figures such as dharma-promoters, professors, provosts, philosophers, preachers, proselytizers, popes. These adversaries exploit (6) of one's sympathetic, safety-seeking feelings [Chandra]. May indicate an ancient conflict with high-priesthood authority structures. karmesha Mangala in bhava-6 * although karmesha Kuja-6 indicates the presence of exploitive, conflicted brother-figures [Mangala] who have fraternal authority issues, the outcome is usually helpful. Mangala-6 is well placed, indicating combat with enemies that is unavoidable but successful. One may hold positions of acknowledged social authority (10) of the Mangala variety, such as military officer, criminal operative, surgeon, cutter, driller, plumber, explorer, athlete, engineer, argumentative champion of a cause. The degree of social dignity conferred depends upon graha-in-10, and upon the position of the rogesha. It tends to produce a pattern of invigorating male competition characterized by aggressive, confrontational pursuit of the win. Brings benefits to career in the actively adversarial Mangala fields.
karmesha Budha in bhava-6 * karmesha Budha-6 indicates the presence of exploitive, conflicted student-sibling-apprentice figures [Budha] who have mental-logical authority issues, the outcome of this arrangement is usually helpful. One holds positions of acknowledged social authority (10) of the Budha variety, such as planner, explainer, examiner, writer, administrator, communicator, merchant, messenger, publisher. Although the message itself may be contentious, one's public reputation is maintained. Much depends upon graha-in-10, upon Budha's other bhava, and upon the position of the rogesha. It tends to produce a pattern of chronic argumentation about social policy and law (10). An affiliation with the victim narrative often includes representing (Budha) the downtrodden, despised, or disenfranchised. Yet, association with a marginalizaed group does not harm the dignity of career.
karmesha-10 = Guru in bhava-6 * public reputation for doctrinal service, guidance roles serving those in distress, teaching ministry karmesha Zukra in bhava-6 * karmesha Zukra-6 indicates the presence of exploitive, conflicted sisterly-partner-figures [Zukra] who have equity-related authority issues. One holds positions of acknowledged social authority (10) of the Zukra variety, such as partner, advocate, attorney, arranger, broker, match-maker, wheeler-dealer, bargainer, negotiator, or diplomat. One's public reputation may express the sweets-seeking conflicts such as drug addiction, financial crimes, or marital disharmony. One may be publically associated with the marginalized and unbalanced. One may serve as an equity-seeking leader of the dishonored (6). Relationship behavior whether marital or professional shapes the public reputation. The degree of social dignity conferred depends upon graha-in-10, and upon the position of the rogesha. It tends to produce a pattern of unfulfilled promises [Zukra] toward those who are not able to honor the agreement. karmesha Shani in bhava-6 * Karmesha Shani-6 indicates the presence of exploitive, conflicted elder-figures [Shani] who have legal, institutional authority issues. The outcome is usually painful for the native (due to chronic health conditions) but helpful for society (due to persistent work upon social justice concerns). Durokaraka Shani-6 indicates success over enemies via endurance. One holds positions of acknowledged social authority (10) of the Shani variety, such as official, regulator, bureaucrat, legislator, assessor, jailer, judge, and other types of iconic roles representing the structure of the social order * There are only two possible placements: Shani-Kanya and Shani-Tula * uttama, and both work tirelessly in service roles.The degree of social dignity conferred depends upon graha-in-10, and upon the position of the rogesha. It tends to produce a pattern of chronic relentless service to social institutions. Shani-Kanya for Mesha nativity * superb for military or social ministry of service
Shani-Tula for Vrishabha nativity * superb for medical or financial ministry of service The workplace (6) is often toxic, either physically or socially or emotionally. Accusations, disagreements, and dissatisfaction with the terms of the professional contract (6 = 12th-from-7th contract) often create disharmony in the workforce, and one may despair of improvement due to the pervasive nature of the victim narrative in this setting. Nevertheless, there is useful work to be done in service to the imbalanced and upset denizens of the satkona-6. Here is often seen the Servant Leader who is a capable and wise executive (karmesha in 9th-from-10th) but for whom the satkona creates the legendary discomfort (6) situation of Responsibility exceeds Authority. Although the leadership duties are completed successfully and those being directed do benefit from a kind and conscious leader, there is often considerable health impact both mental and physical, depending on the nature of the graha. Karaka for job-stress due to the leader needing to hold a rank, title, or status associated with a service role. One's abilities may go unrecognized and one may be classed with, or directed by, those of lesser ability. Alternatively, the boss or place-holding governance authority may hail from the service class and unfit to lead. The situation often repeats. Surya in bhava-6 possible only for Vrizchika radical lagna with uttama-Surya-Meza-6. Radiant confidence in one's ability to use the power of intellect and political charm to resolve the arguments of the maha-dusthamasha, in which many factors are in perpetual conflict. Often accepts responsibility (10) for directing political and dramatic situations while holding a non-authoritative rank or title may be associated with job-stress health issues in the areas of heart and spine. Surya-6 = a bright light shining into unfair conditions, with high-powered ego seeking professional success and recognition for idealistic entitlements. However, one often works under the leadership of those less capable or those who steal the limelight of public praise. Best outcomes when a medical career is chosen. Then, it is easier to accept that the patient's welfare is all in the hands of the Divine. For births in Visaka, Anuradha, and (less so by viably) Jyestha, Surya-Mesha-16 as karmesha supports military careers of a special type. The reputation must be upheld by an aura of personal bravery and sparkling intelligence, despite the fact that one highly confident individual can rarely guarantee the outcome of complex political animosities. Otherwise, even while the leadership duties are being successfully performed, one may become indelibly associated with the inherent structural problems of the maha-dusthamsha. Unless Surya's idealism is tempered by pragmatic realism about patterns of jealousy, greed, lust, and crime within human nature, Surya-Mesha-6 may suffer ongoing frustration. Uttamsha karmesha Surya perceives an unbridled empowerment to lead. Yet enemies exist, suggesting that maturity and neutrality (traits of Surya's arch-enemy Shani) may be needed to maintain authority in the long run. Karmesha also indicates the father's family (2nd-from-9) who may be ego-unbalanced due to some political betrayal, enslavement, mistreatment by exploitive invaders, or flamboyant outer over-compensation for inner shame. Chandra in bhava-6. Occurs only for Chandra-Meena-6 with Tula radical lagna. Social responsibility (10) for directing situations of parenting, sheltering, foundational schoolteaching, providing protection, policing, and ensuring the continuation of the culture -- all performed while holding a non-authoritative rank or title. This yoga may be associated with health issues in the areas of lymph system, the stomach, the breasts, and the hormone release rhythms of the endocrine system. It may feel impossible to win, particularly if there are no counter-strengthening graha in bhava-10. Easiest outcomes occur when successful execution of the professional duties is acknowledged to lie beyond the power of a single human. For example, while a schoolteacher may be exceptional or excellent in their own classroom, it is acknowledged that the ultimate outcome of the students' educations will depend primarily upon the students' willingness or ability to learn. One may function as a social scapegoat obliged to carry-out the erroneous decisions of others. Relaxation into conscious ministry and forgiveness practices, rhythmic time schedules, and the release of emotional blaming, are helpful aids to health. Karmesha also indicates the father's family (2nd-from-9) who may be emotionally unbalanced due to some ancient betrayal. Mangala in bhava-6 * possible for Karkata indriya-lagna yogakaraka Kuja-6-Dhanuzya ruling 5-10 and Kumbha lagna with Kuja-6-Karkata-nichha ruling 3-10. One acquires social duty (10) for directing situations of competition, invasion, drilling, diving, plunging, plumbing, championship, innovation, warfare. Often a somewhat violent (Dhanuzya) or invasively manipulative (Karkata) placement, but materially successful since Kuja-6 dominates the enemies (internal and external) found in the satkona. Indeed one may have a boss of lower abilities than oneself which is often true of any Karmesha in bhava-6. However, there is vindication of one' leadership decisions (10) when swift and aggressive action is delivered. This yoga may be associated with health issues in the areas of sexual-reproductive system, the muscles or the blood. Unlike Chandra-6 it is quite possible to win, and the win is even more energetic when there are strengthening graha in bhava-10. Easiest outcomes occur when successful execution of the professional duties is acknowledged to lie beyond the power of a single human. Best outcomes in military and medical scenarios, or within the world of crime. Karmesha also indicates the father's family (2nd-from-9) who may suffer imbalances of the blood due to some act of violence. Budha in bhava-6 = possible for Budha-Kumbha in a Kanya nativity or for Budha-Vrizabha in a Dhanuzya nativity. Both are hospitable rashi for Budha. Social responsibility (10) for directing situations of communications, messaging, information delivery. Bhava-6 is bantering Budha's svabhava. Faster changing, quicker, and less stuck in intractable problems with lower-consciousness authority-figures than other graha as Karmesha in 6. However, the core stress arises from duty to deal with highly empowered criminals Guru in bhava-6 karmesha is possible for Guru-Simha-6 and for Guru-Vrischika-6 which are both hospitable rashi locations for Brihaspati however Guru is quite uncomfortable in . Simha-6 suggests job-stress when responsibilities exceed [Guru] authority. This yoga may be associated with job-duty stress in the areas of the reproductive fertility, the sacral plexus and the spine. For the Mithunaya nativity, Guru is a double career-ruler as well as the marriage ruler; there are numerous [Guru] sources of health stress including work and partnership; and often self-medication with food or substances in an effort to ease the frustration. Guru Simha-6 suggests cardiac and spine areas. Karmesha also indicates the father's family (2nd-from-9) who may suffer from an unbalanced paradigm of belief due to some illogical convictions. karmesha-10 = Zukra in bhava-6 is possible for Zukra-Makara-6 and Zukra-Mithunaya-6, both hospitable rashi environments for Zukra. Responsibility may exceed authority in matters of justice, contracts, and equity. The resulting lack of balance may yield a pattern of self-medicating addictions. This yoga may be associated with job-duty stress in the areas of kidney, adrenal, pancreas, and the body's sugar-processing chemistry. Best results in the professional field of medicine, particularly in any ministry of service benefitting women. Karmesha also indicates the father's family (2nd-from-9) who may be financially unbalanced due to some addiction to pleasures, treasures, or sweets. karmesha-10 = Shani in bhava-6 is possible for Shani-Kanya-6 and uttama-Shani-Tula-6. Both of these placements are favorable for Shani and the outcome is likely to increase leadership respect so long as the professional field is one of the ministries of service. Best results when directly professionally responsible for those in poverty, usually in ministries such as medicine, military, social work, criminal advocacy, or other lawful support for victims of injustice. Karmesha also indicates the father's family (2nd-from-9) who may be addicted to a narrative of fearfulness, poverty, scarcity, or victimization by the social class system. Professions and leadership roles are based in functions of imbalance, accusations, disagreement, ailment, addiction, servitude, and ministries of service to those in suffering. May be recognized (10) primarily for directing and decision-making roles within medical or military environments, within the worlds of crime and enslavement, within the professions of remediation (such as pharmacy, medicaments, social work, or criminal justice) or within any ministry of service to the victim narrative. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. Leadership via Ministries of Service karmesha-10 in medical, military, ministry of service Ari Bhava-6 The servant-leader KKarma-pati in 9th-from-10th (bhava-6) can be a very solid and satisfying professional placement, so long as it is fully understood that the basis of profession is never self-boasting and always seva-seva-seva. This placement must be understood as a ministry. In English the root MIN (minority, minus, administration, minion, minister) means LESS. Thus a minister is less than the king, and a ministry of service is less than the inner-king which is the social ego. Ruler of 10 located in 6 can be materially and socially successful, so long as one maintains a degree of wise humility and ongoing perspective upon the victim narrative and victim behaviors. karmesha-10 in dharmic, professorial, preaching, * theoretical* 9th-from-svakshetra Professional service toward the unbalanced: Enemies, accusers, poor, ill, enslaved, addicted, upset, unbalanced, disempowered, disenfranchised, divorced, dyspeptic, conflicted, exploitive, toxic, out-of-contract and the promise-breakers, argumentative, adversarial, exploited and exploiters, dispossessed and dispossessors, polluted and polluters, criminals and victims The method of service is 9th-from: Patronage given to those who serve, professorship, pontification, development and explication of theory, theology and philosophy, missionary preaching of higher principles, providing a global humanistic perspective to the beneficiaries of the professional service. karmesha-10 in 6 works well only for those graha which give comfortable and pleasing results in 6 = Mangala, Shani, and to some extent Budha. Also, if Rahu occupies bhava-6, then the karma-pati in 6 gets significant amplification. Budha in bhava-6 Mangala in bhava-6 fights its enemies and wins. When ruler of 10 = Mangala in bhava-6, one may be a successful military officer or medical surgeon. Zukra in bhava-6 * pleasure in service; addictions * may succeed financially but the reputation can be marred by accusation of alcoholism or consorting with servants, slaves, or animals. Shani in bhava-6 succeeds in the long term. It is a long term indeed: rigid, unyielding, and exhausting... yet successful. Shani overcomes His enemies with the "No" power of resistance and the passage of time = endurance. Shani wins the battle against the disorderly injustices of bhava-6 via stamina, patience, determination, and bald ignorance. Shani-6 understands the structure of human systems that facilitate exploitation and crime. Generally, works diligently to order and organize the laboring classes. Servitude karmesha-10 in 6 = Socially recognized (10) for dealing with chronic conflicts (6) in a professorial or preaching style (karmesha-10 in 9th from svakshetra) Victims of Pollution, disease, war-crimes Serves (6) the greater society (10) by arguing for broader public recognition of those victimized by toxic pollution producing disease Often argue for the lawful treatment of the underprivileged, the diseased, the ostracized, or the polluted (people or environments) War Reputation, social respect, and leadership responsibility = clinical service to those who have chronic problematics (problems that can be defined but not solved) such as poverty, addiction, distrust in relationships, illness, and blaming behaviors; the socially marginalized, the dispossessed or disliked; those in conflict or suffering profound disease; compassionate service toward those who desperately need help; attending victims
Ministry of the"Servant-Leader" karmesha-10 in 6 = fundamentally a service (6) destiny , although service may occur at the highest social rank (10). karmesha-10 = auspicious 9th-from-svakshetra = ministry of service to the suffering One = a 'professional problematizer' who serves by analyzing, arguing and explaining the structure of karmic problem-sets (10) to the class of leaders that is dealing with issues of governance in a time of personal or social conflict. Native is often sought as an analyst by professionals seeking philosophical education (9th) in leadership and its problem-sets. Should one be called into high office, the number and intensity of Accusations and Problematics (6) and demands of the responsibilities toward the exploited, the impoverished, the victimized, and the underclass may become literally crippling due to physical stress. There are many, many battles to fight when this native is called to professional leadership roles. Regardless of the level of professional education or the rank at birth, the native is called to serve those who are feeling victimized, alienated, destitute or in bitter conflict.
It is a difficult assignment which produces proportionally more blame than praise , despite the sometimes herculean effort required. (Income depends more on the vriddhi-pati-11 .) The conflicts may be interpersonal, intercultural, or international. It is a position which requires dealing with a great variety of problem-sets; However, the majority of these problem-sets will have to do with the karma of others and thus one has relatively little power to resolve the issues. One is rather a surprisingly religious force in the lives of those who are upset (imbalanced) and suffering from an inability to find harmony in this world. One serves the victim class: the tired, the sick, the poor; widows and orphans; animals and slaves. One is called (vocation) to provide a more orderly, better governed, more recognized process for
The nature of The service = provision of formal descriptive argumentation (e.g., legal or academic arguments) and procedural methods e.g., narratives of Emile Zola , . Also provision of strategic and tactical plans, e.g. military logic Excellent position for social worker, physician, social science academic, divorce attorney -- any professional targeting seva to the victims of exploitation and class imbalance. Also fortunate for careers in war (6), drugs (6), criminal law (6) and adversarial litigation (6) as well as professions which serve the marginalized, disenfranchised, sick, exploited, conflicted, combative, confused, impoverished, jealous, and disabled. karmesha-10 = Yogakaraka The list of famous names in the column to the left shows that karmesha-10 in 6 does not always cause livelihood by manual labor, nor social insignificance.
Under the proper circumstances, Ripu bhava can be a fruitful and dharmic destination for the leadership virtues of karmesha-10 .
Thus some quite notable leaders have a strong karmesha-10 in 6. karmesha-10 = Yogakaraka Consignment to the professional obscurity of manual labor is a less common result of karmesha-10 in 6, at least in the first world. More often, the result of karmesha-10 in 6 = the career is a domain of chronic conflict and the native never gets much respect or that even the most noble public servant who rescues a nation from the brink of war or economic collapse is nevertheless bitterly criticized karmesha-10 in 6 really is a dur-yoga in its implications for bodily health. Personal illness (sometimes severe) from the stress of leadership duties during long periods of sustained social imbalance is an almost inescapable consequence of the job. If conditions of randhra bhava-8 are vulnerable to it, one stands a good chance of having a fatal collapse from exhaustion while in the line of duty Naturally, it makes sense for one to be pro-active with stress management and to keep very close tabs on the physical health at all times, since such a collapse is the effect of a long-term degeneration of balancing systems within the body . Even so, there is a sacrificial karmic element in the yoga which leads the native to overwork for the good of one's people, for the stability and health of society, and a native so motivated to work on behalf of others may even disregard or lie to one's physicians. rogesha-6 in 10 is notoriously dicey for holding institutional leadership roles, for two main reasons:
It is important to grasp that these are not disagreements which are yet ripe for resolution. Until the native is able to grasp that one is expected to superintend these broken contracts rather than fix them, even a very capable leader may suffer a certain degree of perpetual frustration. Certain social problem-sets are actually lawful, on a deeper level of history (karma, 10). These structural problem-sets are actually supporting the social framework. OOnce this deeper insight is obtained, the leader with karmesha-10 in 6 can relax and perform the intended ministry (6th = 9th-from-10th) to persons, groups, and nations locked in conflict.
Tula lagna, Chandra = rogesha-6 = The popular support necessary to establish a long-term leadership portfolio tends to fluctuate one may face some significant animosity while providing an orderly environment for society. With karmesha-10 (respect) in the broken-promises Bhava--6, it is rare for the native to be fully rewarded for the service effort invested in fulfilling executive or regulatory responsibilities. However, one thing we can predict = when a leader whose nativity shows karmesha-10 in 6 begins to rise in social prominence, that rise in the leader's career = a harbinger of more and more serious conflict to come. One provides leadership ad structure to those who are handling tension ad conflict caused by profound inner argumentation.
Criticism
karmesha-10 in 9th-from-10th (an angle of Guru) indicates that you carry out your leadership responsibilities with priestly dignity and receive a the reward of precious wisdom, for your service.
karmesha-10 in bhava-6 does not always imply manual labor or a low-class social position. Sometimes the positions are quite high! However, the native will be deeply unhappy unless and until one is able to clearly confirm that one is working explicitly for the betterment of others. (Many teachers are found with this placement.) karmesha-10 in 6 is capable to produce very high-position public servants whose self-confidence and leadership ability was coupled with a profound and self-defining service ethic. The service = to organize government-sponsored and usually also government administered social programs for masses of unbalanced souls who cannot make individual decisions for themselves. The human-ness of an karmesha-10 in 6 nativity is normally quite apparent. However, the se native do not lack the ability to lead or govern. They can expect some measure of public disgrace due to their involvement in conflicts not of their own making. Often the conflicts are huge social change patterns occurring on a global scale, and the karmesha-10 -in-6 native has stepped in to lead the angry, the disconsolate, the poor, the sick, and the conflicted. One may be labeled as "a source of conflict" or even an enemy of the law by large corporations or vested interests. karmesha-10 in 6 can be victimized by"shoot the messenger" syndrome, due to the karmesha-10 -in-6's capability to engage with large-scale social problem-sets. The shepherd (who defines the problem-set and leads toward a solution) is blamed for the illness of his flock (who are indeed the generators of the problem-set). The doctor is blamed for the illness of the patient. The divorce attorney is blamed for the divorce. But the fact is, the karmesha-10 in 6 native is leading people OUT of suffering! karmesha-10 is always a dignified and lawful leadership graha. Typical position for medical workers, hoteliers ad food service, criminal ad divorce attorneys, and conflict-management professionals such as police ad military. The service one provides for those in a state of conflict, caused by a deep internal argument running through their inner narrative, is very much needed by these individuals and their society. Yet, the career is somewhat disdained due to association with the environment infused with quarreling, oppression ad failure. Reputation and prestige manifests through service to those who are suffering imbalance of body systems (illness), financial health (poverty , debt, usury), relationships (conflict, divorce, servitude), or the social contract (crime, exploitation). The quality of the work is good ad morally elevated, due to karmesha-10 in 9th-from-svakshetra. Yet+ karmesha-10 in dushthamsha bhava-6 puts the native in constant contact with the karmic"underclass " of the ignorant, ill, and exploited. Respect overall is reduced by the effect of the people one must serve. It is reasonable to assume that in parallel lives , one inadvertently misused the prestige of a leadership position for self-glorification. The current incarnation is designed to correct that record, by forcing a native of high abilities into work environments that are dominated by persons of inferior qualification, and causing the native to bear excessive expense in order to maintain one's public position, despite receiving much less respect than one is due! Pure motive, impure actions One may also engage in immoral behaviors despite a morally pure professional motive to serve those in need. For example, stealing equipment or supplies to serve impoverished clients, or prescribing addictive drugs in order to 'relieve suffering'. The heart-motive is pure with karmesha-10 in bhava-6, but if karmesha-10 is very poorly disposed, the professional behaviors may be adjudged as criminal. karmesha-10 in bhava-6= must maintain vigilant self-observation, to ensure that one's professional conduct does not become infected by the toxicity of the environment in which one serves. The reality of karmesha-10 in bhava-6 = despite one's strong professional qualifications and high quality of service, there will be much frustration and conflict in the working environment, due to constant interaction with those in the grips of fierce inner argumentation.. The quality of those by whom one is led (one's own leaders) Frequently tone must work under supervision from those who suffer the karma of internal conflict ad criticism. In the service workplace (6) those in the master role may have vulgar, jealous, mentally imbalanced, or interpersonally disagreeable behaviors.
The karma of any graha in bhava-6 is quite strong, and karmesha-10 as a kendra lord is that much stronger. karmesha-10 in bhava-6 requires a vigilant personal modesty based in deep faith that one's work is a channel for divine energy, and not at all a vehicle for ego-membrane expression. Effect on earnings and debt karmesha-10 in bhava-6 does not directly harm the earnings, but one may acquire substantial debt. For example, loans taken to complete the professional education, political campaign debt, the purchase of expensive professional tools, and other"out of pocket" expenses. Thesecosts would normally be absorbed by the employer. But for the native with karmesha-10 in the"loss of agreement" Bhava- of debt, professional expenses serve to directly impoverish the native . karmesha-10 = Malefic If a malefic+ karmesha-10 in 9th-from-svakshetra gives a career in toxins management. Social toxins, environmental toxins, physical or psychic toxins, emotional toxins: depending on the character of the graha which = karmesha-10 , one may professionally address a variety of imbalances in any level of human experience. the native is typically obliged to work with poisonous things, or ignorant or culturally polluted people . And one will have effective"negative matching energy" to work effectively in conflicted environments. Malefic graha in a dushthamsha generally give comfortable and pleasing results due to pragmatic realism. karmesha-10 = benefic If karmesha-10 = benefic, the results are still good, but overcompensation for inner conflict and/or denial of human evil will be a hallmark of career.
Lack of career dignity, despite good performance Typically, the native experiences a shortfall in professional dignity and social praise for the value of their work. The issue is often one of credentialing, where the native possesses a lesser training or diploma or inferior rank despite performing services at a high level of professional integrity.
karmesha-10 provides career prestige. karmesha-10 in bhava-6 does not destroy the career, but it may damage or reduce the prestige of the career. The quality of the work is good and morally elevated, due to karmesha-10 in 9th-from-svakshetra. Yet, due to karmesha-10 acting out the karma of"underclass " bhava-6, the native receives less respect than one would normally receive according to the actually high quality output of native's work. It is reasonable to assume that in parallel lives , one inadvertently misused the prestige of a leadership position for self-glorification. The current incarnation is designed to correct that record, by forcing a native of high abilities into work environments that are dominated by persons of inferior qualification, and causing the native to bear excessive expense in order to maintain one's public position, despite receiving much less respect than one is due! Pure motive, impure actions One may also engage in immoral behaviors despite a morally pure professional motive to serve those in need. For example, stealing equipment or supplies to serve impoverished clients, or prescribing addictive drugs in order to 'relieve suffering'. The heart-motive is pure with karmesha-10 in bhava-6, but if karmesha-10 is very poorly disposed, the professional behaviors may be adjudged to be criminal. the native with this Jyotisha condition must be vigilant in self-observation, to ensure that one's professional conduct does not become a law unto itself. The reality of karmesha-10 in bhava-6 = despite one's strong professional qualifications and high quality of service, there will be much frustration and conflict in the working environment. Inferior Leadership in the Workplace Frequently the native must work under supervision from those less qualified or capable than oneself. Professional managers and other workplace operatives may have vulgar, socially ignorant, interpersonally disagreeable characteristics. It is important for this native to resist the tendency to try to disqualify or over-rule"inferior superiors ". Only through the two extremes of deepest humility, plus persistence in service according to one's highest abilities, will this native work through the karma of karmesha-10 in bhava-6. The karma of any graha in bhava-6 is quite strong, and karmesha-10 as a kendra lord = much stronger. karmesha-10 in bhava-6 requires a vigilant personal modesty based in deep faith that one's work is a channel for divine energy, and not at all a vehicle for ego-membrane expression. Effect on earnings and debt karmesha-10 in bhava-6 does not directly harm the earnings, but one may acquire substantial debt in the process of gaining professional standing. For example, loans taken to complete the professional education, or the purchase of expensive professional equipment, and other "out of pocket" expenses. These costs would normally be absorbed by the employer. But karmesha-10 in 6 = the "loss of agreement" debt, professional expenses may directly impoverish the native . karmesha-10 = papa-graha If a malefic+ karmesha-10 in 9th-from-svakshetragives a career in toxins management. Social toxins, environmental toxins, physical or psychic toxins, emotional toxins: depending on the character of the graha which = karmesha-10 , one may professionally address a variety of imbalances in any level of human experience. the native is typically obliged to work with poisonous things, or ignorant or culturally polluted people . And one will have effective "negative matching energy" to work effectively in conflicted environments. Malefic graha in a dusthamsha generally give comfortable and pleasing results due to pragmatic realism. karmesha-10 = benefic If karmesha-10 = benefic, the results are still good, but overcompensation for inner conflict and/or denial of human evil will be a hallmark of career. Social advocacy for the disadvantaged or marginalized classes, missionary work, medical chaplaincy, preaching to the poor, and other deep expressions of the social service ethic are common outcomes of this position. Native may serve the underclass in a morally virtuous career , but a tendency to be unrealistic either over-sweeten the realities of poverty, ignorance and illness with promises of salvation, or to over-identify with the victim experience, will shape the career profile. Strong attraction toward the"helping professions "and a tendency to lose career dignity by getting sucked into the problem-sets of the those whom one is helping. Good psychic boundaries are essential tools for managing this astrological angle. Lack of career dignity, despite good performance ypically the native experiences a shortfall in professional dignity and social praise for the value of their work. The issue is often one of credentialing, where the native possesses a lesser training or diploma or inferior rank despite performing services at a high level of professional integrity. The concern for the common man, for the poor, and the disempowered, is too strong to allow the native to transform public leadership into an ego-boosting crusade. Thus one's ego-membrane suffers, while humanity is sincerely helped. In the current lifetime, high frustration and criticism by those less capable or jealous. In the next life, much relief, as a heavy karma of misuse of leadership ability has been paid off through deep and sincere humility in skillful public service. Criticism
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300 Combinations 1912-1998 Jyotishavidya B. V. Raman 103. Duryoga | Definition:
Results:
Remarks:
Harming others, selfishness and gluttony are not qualities conducive to making one virtuous. One who has Duryoga is supposed not to derive the benefits of his own bodily exertions. Duryoga seems to indicate that one would earn his livelihood by manual labour." | |
Das comments =
| "There is a quality about your work which general society tends to look down on You serve others, but you are not respected for this. Even though it may be noble, your work is sometimes the cause of being discredited even though others want what you offer. This is often found in the charts of persons who take to careers which are not yet widely accepted in society,
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karmesha-10 = Bhava- 7 Public Reputation via Alliance, Contracts karmesha-10 = Surya in bhava-7 * public reputation for political arrangements, self-focused contracts
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karmesha-10 = Chandra in bhava-7 * public reputation for emotional arrangements, familiar promises, habitual contracts
karmesha-10 = Mangala in bhava-7 * public reputation for competitive arrangements, innovative contracts ***
karmesha-10 = Budha in bhava-7 * public reputation for communicative arrangements, detailed contracts
karmesha-10 = Guru in bhava-7 * public reputation for generous arrangements, doctrinal contracts
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karmesha-10 = Zukra in bhava-7 * public reputation for gracious alliances, harmonious arrangements, balanced contracts
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karmesha-10 = Shani in bhava-7 * digbala * public reputation for rigorous arrangements, strict contracts, lawfully completely promises ***
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Extremely strong career placement = ruler of 10th located in 10th-from-10th Typically, the career begins early in life due to obvious talent in making arrangements (musical, political, financial) in counseling, deal-making, in equity, trusts, fairness, or via marriage Professions and leadership roles are based in functions of bargaining, negotiation, contracts, trusts, and agreements. May be recognized (10) primarily for directing and decision-making roles within achievement of legal settlement, resolution of disagreements, deals, diplomacy, arrangements, balance, marriage, match-making, and the art of partnership. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. Leadership via Alliances, Advice, Diplomacy, Brokerage, Negotiations Superior placement for leadership via diplomatic and mutual-interest relationships. A hallmark of successful public career, no matter the social class or education of the native. Strongest results from Zukra-in-rashi-of Shani and Shani-in rashi of-Zukra, but all graha karmesha-10 in 7 yield superb benefits regarding good advice which supports leadership. karmesha-10 Zukra = the advisors often make the ultimate executive decisions, leaving the native to prove a pleasant facade, Bargainer on behalf of the government. karmesha-10 in the 10th-from-10th = a strong and positive placement for social visibility. One forms high-profile relationships. Socially recognized as a decorator, designer, harmonizer, balancer, deal-maker, equity-builder, partner. The partner is a capable social leader. Reputation, public respect, and leadership responsibility = public duty to maintain a diplomatic marriage or business partnership. Responsibilities for negotiation, brokerage, peerage * paréage, trust, troth, betrothal, affiance, alliance, liaison, contracts, deals. Well-known as a partner in contractual and advising relationships.
Public roles = spouse , alliance-partner, negotiator, deal-maker, attorney, equal-representative, adviser, counselor, peer A publicly recognized partner, adviser, broker, and peer The first marriage specifically advances one's public reputation, respect, visibility, and professional career. One of the life-partners is generally quite well known (or notorious). One's marriage and interpersonal interactions become matters of public culture. Regulator, bargainer, diplomat, designer of deals
Enormously supportive position for career and respected, recognized top positions in public life. especially beneficial for attorneys, brokers, alliance-makers dharma-pati in the yuvati-sthana suggests that one will be well-known, and able to draw upon dignified advisors who help to guide the career One provides leadership and rule-structure to those who are making contracts, negotiating, and balancing . One's mission of elevating the role of the family history and its lineage values-fulfillment appeals to those who value history and tradition. One provides an lawful, orderly environment for those who are relationship-makers or who act like attorneys, who are channeling the love of good design.
Ruler of 4th-from-7th occupies 7th
Shani deepens the contractual relationship framework in corporate and institutional hierarchies. Expert in negotiation and bargaining for highly structured purposes.
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Public Figures * Career = managing confidences karmesha-10 = Surya in bhava-8 * public reputation for hidden intelligence, undisclosed identity
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karmesha-10 = Chandra in bhava-8 * hidden shelter, masked nurture, secret empathy
karmesha-10 = Mangala in bhava-8 * public reputation for hidden actions, undisclosed movements, discoveries
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karmesha-10 = Budha in bhava-8 * public reputation for hidden messaging, secretive communications
karmesha-10 = Guru in bhava-8 * public reputation for secret doctrines, undisclosed teachings
karmesha-10 = Zukra in bhava-8 * public reputation for discoveries, hidden treasuries, undisclosed relationships karmesha-10 = Shani in bhava-8 * public reputation for hidden obligations, undisclosed responsibilities
| Essentially, there is a repeating cycle of identity-change (8) within the professional portfolio (10). Not only is the job duty itself re-identified, regenerated, removed-and-replaced, re-invented, and redefined. But also the leader is shaped in the cauldron of a persistently volatile process. The leadership skills are honed in the environment of surprise encounters with unexpected change and the requirement to respond to secrets, crises, emergencies, and eruptions of force.
Professions and leadership roles are based in functions of emergency response, transformation of identity, confidential knowledge, hidden assets, discovery of the camouflaged, and revolutionary change. May be recognized (10) primarily for directing and decision-making roles within trauma-healing environments such as disaster management, surgery, tantric initiation, baptism, and moments of spiritual rebirth within the existing physical container. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. Leadership via Secrecy, Hidden Treasures, Confidential Matters karma-pati occupies Bhava-8 = public authority operates under secret or hidden conditions Governance (10) via Secrecy, Mystery, Hidden Forces (8) works for the transformation (8) of society (10) The source of social leadership authority may be masked, camouflaged, undisclosed, or hiding under false cover.
may employ emergency events or catastrophic means toward social change prominent social roles may produce economic gains due to karmesha-10 in the gainful 11th from svakshetra * but the nature of the gains depends upon the graha that is karmesha-10 karmesha-10 = Surya in bhava-8 * public leadership conducted via secret royal, celebrity, gaming, or political privilege
karmesha-10 = Chandra in bhava-8 * public leadership conducted via secret foundational shifts, via customary, folk, ethnic rhythms of a settled people
karmesha-10 = Mangala in bhava-8 * public leadership conducted via secret movements, unseen energies, eruptions of unexpected change, surgeries, explosions of force; also involvement with undisclosed knowledge of physical medicine, engineering, innovation, championship
karmesha-10 = Budha in bhava-8 * public leadership conducted via discussion, publication, announcements
karmesha-10 = Guru in bhava-8 * public leadership conducted via transformational beliefs, hidden priesthood, sudden and unexpected changes in leadership agenda, occult philosophy. May have revolutionary patterns, and leadership style is generally not averse to violence. karmesha-10 = Zukra in bhava-8 * public leadership conducted via covert relationships, hidden wealth, masked agreements
karmesha-10 = Shani in bhava-8 * public leadership conducted via covert institutional governance, secret rules, hidden laws
karmesha-10 in 11th from 10th = gainful but very demanding psychologically. With this placement, it is not unusual to encounter the occasion of permission for dematerialization (8) while engaged in acts of public leadership (10)
Reputation, social respect, and leadership responsibility =
Public roles = mysteries, intrigues, emergencies, eruptions, explosions, cycles of self-destruction and rebirth , sudden forced changes, catastrophic upheaval, transformative healing, hidden wealth, hidden knowledge, secrets One may also hold the role of a Leader (10) of a secret society (8) or a mystical cult:
randhresha-8 in 10 = usually healers whose work somewhat secretly influences the transformation (8) of society (10)
Any graha that is born into randhra bhava becomes subject to the fast spinning of the cycle (8) of self-destruction and rebirth (8). The speed of change-of-form is often terrifying. Matters of the Bhava-s ruled by graha in 8 are controlled by this fast-turning, re-cycling , identity-destroying and re-generating hidden life force. Effects of graha in 8 are frightening, secretive, occult, mysterious, hidden, shocking magical, rejuvenating and changing-changing-changing. QUOTATION from 300 Combinations 1912-1998 Jyotishi B. V. Raman "103. Duryoga * Definition:
Results:
Remarks:
Harming others, selfishness ad gluttony are not qualities conducive to making one virtuous. One who has Duryoga is supposed not to derive the benefits of his own bodily exertions. Duryoga seems to indicate that one would earn his livelihood by manual labour." May be part of the profile of a governing leader who is destroyed by secret forces, conspiracy, hidden wealth and its agents. The social-hierarchy regulator native must be involved with these murky forces but one is often powerless to control (8) their snake-like actions. Assassination. One provides leadership ad structure to those who are handling sudden, forced changes; secret knowledge, and hidden causes. Fortunate for careers that involve occult rituals, tantrik yoga magic, handling confidential information, emergency and disaster management. One's mission of elevating the role of the family historyand its lineage values-fulfillment appeals to those who value history and tradition. One provides an lawful, orderly environment for those who are healer-surgeons or who act like tantric magicians, who are channeling the hidden knowledge of the turning of the cycle of birth and death.
karmesha-10 in bhava-8 suggests that one's greatest public recognition may be achieved regarding the circumstances of death (8). Reputation and prestige manifests through hidden relations, secret information, tantric transformation, and catastrophic destruction. have in common a public reputation which is associated with management of confidential information and a good deal of financial secrecy . | |
karmesha-10 = Bhava- 9 Public Reputation based in philosophy, dogma, university, globalism, Father karmesha-10 = Surya in bhava-9 karmesha-10 = Chandra in bhava-9
karmesha-10 = Mangala in bhava-9
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karmesha-10 = Budha in bhava-9
*** karmesha-10 = Guru in bhava-9
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karmesha-10 = Zukra in bhava-9
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karmesha-10 = Shani in bhava-9
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| Professions and leadership roles are based in functions of the rule of philosophy, theory, ideology, doctrine, ultimate principles of understanding, guidance, and higher truth. May be recognized (10) primarily for directing and decision-making roles within the university, within the sangha, within the paradigm of belief. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. Leadership via Philosophy, Theory, World Travel, Priesthood Reputation, social respect, and leadership responsibility = universities, professors and high-priests, philosophers and preachers, wisdom teaching, ceremonial religion, sacred scripture, management of public truth, ritual performance, generosity, teaching. Depending on the character of the karma-pati in occupation of dharmasthana, one may govern entirely by guidance of doctrine, belief, theory or ideology thus the leadership effectiveness is limited by unrealism. May be a policy ideologue whose catechism of belief is fueled more by imagination than by principles of effective governance. For Urisha radical lagna, yogakaraka Shani activates 9-10 therefore no lack of realism. Karmesha Ruler of 10 occupying-9 often indicates that one holds duties and responsibilities of leadership (10) but one is more interested in global humanism, higher philosophy, sacred doctrine, or theoretical science. The public role may be very high visibility depending on conditions in 9 and 10; yet one may experience the duties as a distraction or even a burden which demands energy from the more organic interests of wisdom-seeking bhava-9. karmesha-10 = Surya in bhava-9 karmesha-10 = Chandra in bhava-9 karmesha-10 = Mangala in bhava-9 * vigorous and competitive ideologue
karmesha-10 = Budha in bhava-9
karmesha-10 = Guru in bhava-9
karmesha-10 = Zukra in bhava-9 * celebrated profession in doctrine or or form of high teaching that is musical, artistic, financial, or feminized
karmesha-10 = Shani in bhava-9 Reputation and prestige manifests through iconic leadership at the top of level of public visibility. Public roles = = world travel, philosophy, priests, professors, the Father, temples, universities, wisdom-teaching "Socrates Syndrome"
Especially during periods of Dharmesha-9 , the karma-pati in dharmasthana-9 loses vitality necessary to sustain leadership roles . Matters of social law take a back-burner (unless parivartamsha Dharmesha-9 karmesha-10 ). Dharmabhava prefers development of global vision, theological or philosophical principle, professorship. Thus karmesha-10 in 9 benefits many advanced students . Yet one may be less socially visible as one is operating - with effective and influential social impact - yet positioned in the background, not holding a recognized position of government.
Bhava-9 = 12th-from-10th = the Intuitive Imagination of Society
Exceptions: when karmesha-10 is simultaneously also one of the professional-recognition karakaatva, such as Surya, Guru, Shani, or sometimes Mangala. In this case, the career does not recede from public view, but rather the role may have an explicit teaching or professorial quality.
Yet often one must lead despite disinterest in the burden.
Or, these roles are so profoundly influenced by philosophical beliefs that bureaucratic reality and indeed the rule of law goes unattended. While cultivating a knowledge of higher law, one may err in the world of human regulatory policy. If the Dharmesha-9 is not well disposed, potential grievous errors of social judgment due to substitution of ideological beliefs where pragmatic governance is needed. One's attention having been turned to higher things, it is easy to forget that man's law still applies. Positive side: one may provide governance (10) to religious teachers; cognoscenti, professors, and priests (9). Suggests an ideologically-influenced prominent role in social governance
ceremonial religion, university professorship wisdom-teaching, preaching
and sainthood. One's mission of elevating the role of the family history and its lineage values-fulfillment appeals to those who value history and tradition. One provides an lawful, orderly environment for those who are preacher-priests or who act like professors, who are channeling the wisdom of religion. karmesha-10 in 12th-from-10th (an angle of Guru)indicates that you carry out your leadership responsibilities with meditative stability, and receive and receive public recognition for one's knowledge of the afterworld. Reputation and prestige manifests through religion, moral philosophy, temples of knowledge, and global networks for the education and protection of future generations of children. | |
karmesha-10 = Bhava- 10 Public Reputation via Higher Law karmesha-10 = Surya in bhava-10 * dig-bala
karmesha-10 = Chandra in bhava-10 * exceptionally well-known sympathetic familiar face
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karmesha-10 = Mangala in bhava-10 * dig-bala * Ruchaka Yoga * publicity of primal instinct, movement, direct action ***
karmesha-10 = Budha in bhava-10 * Bhadra yoga = public speaking, writing, announcements, argumentation, cohort
karmesha-10 = Guru in bhava-10 * Hamsha Yoga
karmesha-10 = Zukra in bhava-10 * Malavya Yoga
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karmesha-10 = Shani in bhava-10 * Zashaya * Sasya Yoga
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Professions and leadership roles are based in functions of the rule of law and consequences, the social order, governance, and executive authority. May be recognized (10) primarily for directing and decision-making roles within bureaucracies, hierarchies, and pyramid-shaped social organizations. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha. karmesha-10 in Bhava- 10 = location of highly visible public roles, governance, rule of law, ordering and regulating responsibilities karmesha-10 = Surya in bhava-10 * bright personality, confidence, showmanship. karmesha-10 in bhava-10 is a sober and responsible regulatory governance authority placement for all Graha except independent minded Surya. Autocratic Surya generally prefers to act alone from an authority of personal will and can become a law unto oneself. Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of politics, drama, uniqueness, and entitlement. The center-stage, genius, and gaming elements of the public profile are emphasized.
karmesha-10 = Chandra in bhava-10 = only possible for Tula lagna = . Roots, homeland , parochialism, the Old Ways, ancient rhythms. Parent-karaka Chandra in 10 is nearly always the mark of one who is familiar (Soma) to the public (10) . karmesha-10 svakshetra Chandra-Karkata in bhava-10 svakshetra = a guarantee of high public visibility, and often results in a beloved leader styled as a parent-protector, holding public office by popular acclaim. Popularity can be tremendously wide due to the familiarity factor. Folks may feel as if the Chandra-10 icon belongs to one's own family. However, emotionally liquid lunar-based public approval may fluctuate. In a wifely nativity, often powerfully influential, yet may be perceived by the public as predominantly a mother figure
Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of emotional soothing, familiarity, and cultural rootedness. The parental, nourishing, and protective elements of the public profile are emphasized.
karmesha-10 = Mangala in bhava-10 * Ruchaka Yoga * instinctive actions, competition, innovation, direct intervention, mining, diving, discoveries, surgical penetration, plumbing, invasion, championship, acts of war. Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of innovation, competition, engineering, and athletics The physical, sexual, and forward-moving elements of the public profile are emphasized. Mangala-Meza May indicate rule via military force Meza
Vrischika karmesha-10 = Budha in bhava-10 * Bhadra Yoga = strategic and tactical planning, distribution of services, public speaking. * Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of communication, commerce, service, and planning. The administrative, strategic elements of the public profile are emphasized.
karmesha-10 = Guru in bhava-10 * Hamsha Yoga * Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of humanistic, inspirational, theoretical, or doctrinal philosophy. The charitable, visionary, and inclusive elements of the public profile are emphasized.
karmesha-10 = Zukra in bhava-10 * Malavya Yoga * Zukra karmesha-10 in bhava-10 is distinctively concerned with diplomacy, balance, fair application of the social aw and the regulation of financial well-being. Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of equity in relationships, contracts, and diplomatic arrangements. The musical, financial, and aesthetic beauty elements of the public profile are emphasized.
karmesha-10 = Shani in bhava-10 * Zashaya * Sasya Yoga Concerned with corporate organization, government rules, social law. Typically, a long-lasting, respected, and steady career in authoritative public regulator positions.
Leadership via Social Ordering, Government, Law karmesha-10 in 1st-from-svakshetra. Hierarchical and bureaucratic perspective best suited to very large organizations and networks. Quite capable of most decision-making tasks, including decisive execution of large scale plans. * Regardless of other hypocrisies, inconsistencies, conflicts or tensions in the public reputation, one is generally upheld as an icon of resistance to change in a fixed, hierarchical social order. The elder, responsible, durable elements of the public profile are emphasized. If karmesha-10 = Shani, superb results of duro-karaka leading to longevity in public leadership roles. Industry according to the karaka. Reputation, social respect, and leadership responsibility Very prominent top of the pyramid social role; often known worldwide. Management of very large hierarchical institutions affecting large numbers of downstream persons. Matters of government, law, and citizenship. Elite placement: directs the Destinies of nations. Often an exceptionally influential person in an austere, materially modest [Shani] package.
karmesha-10 Chandra-Karkata in bhava-10.
One provides leadership and structure to those who are world executive decision-makers; government ad corporate leaders, and carriers of social responsibility. Fortunate for careers in highly visible, iconic leadership roles that symbolize * a social class or a profession
* a movement or an idea.
One's mission of elevating the role of the family history and its lineage values-fulfillment appeals to those who value history and tradition. One provides an lawful, orderly environment for those who are executive leaders or who act like decision-makers, who are channeling the dignity of high office. karmesha-10 in 1st-from-10th (an angle of Mangala-movement)indicates that one carries out one's leadership responsibilities with the dynamic energy of a hunter's pursuit, and receive and receive public recognition for one's physical vitality in a compact frame. | |
karmesha-10 = Bhava- 11 karmesha-10 = Surya in bhava-11
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karmesha-10 = Chandra in bhava-11
karmesha-10 = Mangala in bhava-11
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karmesha-10 = Budha in bhava-11
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karmesha-10 = Guru in bhava-11
karmesha-10 = Zukra in bhava-11
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karmesha-10 = Shani in bhava-11 * public face = social regulation networks, rule-governed economies
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| Professions and leadership roles are based in functions of of community, friendship networks, economic systems, electronic systems, scientific-conceptual systems. Social authority is concentrated in gridworks of interconnectivity, marketplace exchange, distribution algorithms, associative webs, economic participation, and large electro-magnetic device systems May be recognized (10) primarily for directing roles within social participation movements, marketplace environments, associative-distributive network mechanisms, and environments which facilitate the gain of social-material goals. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha Public Reputation and Leadership via
karmesha-10 in the acquisitive and knowledgeable 2nd-from svakshetra Reputation, social respect, and leadership responsibility = Management of material and social economies and social participation movements. Steers a large multi-leveled, universe-shaped organization toward the future.
Public roles are usually associated with the regulation of systems, fund-raising, social networks, social participation campaigns, communities, economies , connectivity.
karmesha-10 social leadership occupies the banking, restoring, conserving, keep-and-contain 2nd-from-svakshetra. Builds material resource reserves, increases the treasury via the energy behind one's social recognition, via advantage of visibility in top positions. One provides leadership ad structure to those who are setting goals + earning achievements + working in the marketplace . Fortunate for careers which involve social-economic activism, often specifically promoting the lawful expansion of participation in civil or economic rights. personal gainfulness awards for work accomplished, including royalties from publications
via public roles
via market economies
lawful participation causes
community-building networkers
social participation movements
One's mission of elevating the role of the family history and its lineage values-fulfillment appeals to those who value history and tradition. One provides an lawful, orderly environment for those who set goals and develop connections or who act like marketplace exchangers, who are channeling the circuitry of large, complex systems.. karmesha-10 in 2nd-from-10th (2nd-angle of Zukra) indicates that you carry out your leadership responsibilities with a strong eye on family lineage development, and receive public recognition for one's knowledge of history and hoard of treasuries . Reputation and prestige manifest through marketplace associations, large assemblies, profit and gainfulness, goals and achievements. | |
Public Figures karmesha-10 = Surya in bhava-12 = public image = politically intelligent sanctuary, private rooms
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karmesha-10 = Chandra in bhava-12 = public image = emotionally sensitive sanctuary, private rooms
karmesha-10 = Mangala in bhava-12
karmesha-10 = Budha in bhava-12
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karmesha-10 = Guru in bhava-12 * many fantasies, meditations, much sanctuary
karmesha-10 = Zukra in bhava-12
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karmesha-10 = Shani in bhava-12
| Professions and leadership roles are based in functions of of imagination, meditation, research environments, enclosures, espionage, clairsentient guidance, and the private rooms. May be recognized (10) primarily for association with sanctuary spaces, hospitals, prisons, camps, distant and activities which require privacy or invisibility. The specific graha which is the karmesha is determinative of the public reputation, along with Ruler of 10th-from-Chandra and ruler of 10th navamsha karmesha-10 in Vyaya Bhava-12 Public Reputation via Imagination, Distant Lands Executive Leadership (10) in areas of Imagination, Fantasy, Clandestine Operations, Meditative Enclosure, Distant Lands karmesha-10 in the administrative or evangelical 3rd-from svakshetra Reputation, social respect, and leadership responsibility = social representation and executive decisions re: the bedroom and its private activities, hospitals, monasteries, prison camps, summer camps, refugee camps, orphanages , meditation retreats, beauty spa, ashram, enclosures, distant and imaginative lands, creative studio, imaginative terrain , imagery of fanciful thought, divinatory realms of the spirit, sanctuary, houses of prayer One provides a symbolic face of leadership and regulated structure (10) to those who are conducting research;
doing behind the scenes and under the table deals
meditation space, sanctuary, engaged with the astral imagination
fantasy writers, film-makers, imaginative worlds of experience
receiving spiritual guidance
master of the private bedroom, hotels, and closets working in sanctuary spaces. Hospitals, enclosures, Prison camps. Fortunate for careers in clandestine dealings with foreign interests
bringing ancient or foreign narratives into the modern governing policies
One provides an lawful, orderly environment for those who wander the paths of the world of astral imagery or who act like shepherds, who are channeling the wisdom of the intuitive imagination. karmesha-10 in 3rd-from-10th (an angle of Budha)indicates that you carry out your leadership responsibilities with communicative enthusiasm, and receive public recognition for one's mental agility. Reputation and prestige manifests through dealings behind closed doors, private imagination, relationships in the shadows , occult studies, sojourns in foreign lands , and all types of enclosure. Professional work in Hospitals, convalescent or residential care, dormitories, research laboratories and libraries, prisons and concentration camps, spas and recovery centers, summer camps, monasteries, ashrams, foreign lands, places which allow a dissolution of the ego-body-personality. And all the people who live and work in sanctuary spaces. one's profession may be very important ad influential, and one may game fame (if vidya-pati-5 is strong) but the dignity of the public reputation is weakened in this shadow land. The professional service rendered via bhava-12 is in conflict with marriage trust and agreements. | |
300 Combinations 1912-1998 Jyotishavidya B. V. Raman | "103. Duryoga Definition:
Results:
Remarks:
of the three dushthamshas, the 12th seems to be the least maleficso far as this Yoga is concerned, because whilst depriving one of the fruits of his labours, it will at least give him noble qualities and Therefore, a certain amount of respect in society." | |
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