Rashi * Samchara * Bhava * Graha * Ratna * Nakshatra * Amsha * Varga

ruler of karmasthana located in the 12 bhava

dwadamsha = table of 12 sub-portions of bhava-10

• Surya in-bhava-10
• Chandra in-bhava-10
• Mangala in-bhava-10
• Budha in-bhava-10
• Guru in-bhava-10
• Zukra in-bhava-10
• Shani in-bhava-10
• Rahu in-bhava-10
• Ketu in-bhava-10

Vimshottari Periods of the Rulers of Bhava-1-to-12

"The greater the power, the less the freedom.

The higher the rank, the more a servant."

It seems to me that only love can surpass it, and love is a happy illness that can't be picked up as easily as a Ministry." "de l'Amour" 1822, Stendhal (Marie-Henri Beyle)

"The wise think of insult as nectar,

and fear honor as much as they would poison."

~~Mahabharata Shanti Parva 229.21

Slander cannot destroy an honest man - when the flood recedes the rock is there. ~~ Chinese proverb

Judge your success by what you had to give up in order to get it.

Om Sham Shanaishcharaye Namah

Bhava-10

Mana-daya

Ambara-bhava

Karma-sthana

natural ruler = Shani

One's perceptual relationship to the mental objects of public career, social dignity, reputation

Leadership Responsibilities

social respect

lawful use of power over others

Contribution to the Maintenance of the Social Order

executive decision

iconic roles

hierarchical status

governance authority

matters of institutional rank and status

incumbent duties and rules

elite positions

public recognition

l'haute monde

The Firmament

10th-amsha

10th-from-Chandra

the learning classroom of karmasthana-10

ruled by Professor Shani

Castle of Mt. Hohenzollern in Swabia (Deutschland)

built 1819 CE

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

• Bhava-Pathi and Karaka influence Professional Dignity

• Karma Yoga

• Graha drishti affecting karma-sthana or karmesha-10

• Shani * Saturan * Kevan

• Karma Bhava * Angles to the 12 Sthana

• The 12 Solar Domains = Bhava, Sthana, Kshetra

The Great Imambara of Asaf al-Daula, Lucknow - 1795

Watercolour of the Great Imambara of Asaf al-Daula, Lucknow, part of the Hyde collection by an anonymous artist working in the Murshidabad style in c. 1790-1800. Inscribed on the back in pencil and ink: 'Emaumbarree at Lucknow.'

Nawab Asaf ud-Daula of Awadh (r.1775-1797), requested architect Kifayat-ullah in 1784 to construct the Great Imambara, for the purpose of Muharram is the morning of the imams Ali, Hasan, and Hussein. Subsequently, the imambara was used as a mausoleum for Asaf ud-Daula upon his death in 1797. Both the interior and exterior of the hall are highly decorated.

Image and text credit: Copyright © The British Library Board * provided by the Rare Book Society of India

QUOTATION Madhya Parashari, Ch. 9, Shloka 10

• "Employment, occupation, honor, trade, and commerce (also of the father) etc. from the tenth house."

Karma- sthana * Mana-sthana

Meanings and implications

• Titles of Authority, Seniority, Respect
• Laws, lawmakers, lawgivers, regulators, judges
• Social dignity

Rank and Responsibilities

• Regulation, Routine, Reputation,
• Social Obligation, Duty, Law and Order
• Top Positions, Leadership, Career,
• Ability to Govern, Creating an Orderly Environment

Reputation, vocation, profession

career, high social visibility, public approval, social reputation, hierarchical leadership positions; responsibilities, executive decisions; father's values and treasury; honor and rank

How One Orders One's World = statutory law (not Divine Law) = Rules, Regulations, Methods, Policies, Principles

those who Impose the Law and its Consequences

Hierarchical Social Structures

"The Deeds which one is Required to Perform" requirements, obligations, rules

Executive Leadership, Vocation, Institutional Governance, Dignity, Career, Profession, Promotion

leadership roles, hierarchical status, position and attributes of distinction, rank and reputation, professional recognition, regulation of social environments, promotions, titles, government and bureaucratic details, policies and procedures, legislators and laws

Regional names for bhava-10

• Mana
• vyApAra * occupation
• Vyoman * space, sky
• Agna
• Meshurana
• Ambara * sky, atmosphere
• Kha * sky

"An eagle was sitting on a tree resting, doing nothing.

A small rabbit saw the eagle and asked him, 'Can I also sit like you and do nothing?'

The eagle answered: 'Sure, why not..'

So, the rabbit sat on the ground below the eagle and rested.

All of a sudden, a fox appeared, jumped on the rabbit and ate it.

Moral of the story:

To be sitting and doing nothing, you must be sitting very, very high up."

We are slaves of the law in order that we may be able to be free.

QUOTATION

V. S. Apte, Practical Sanskrit-English Dictionary , p. 541

Karma:

• action - work - deed - effort - business - office - duty

QUOTATION Sanskrit Vocabulary for Karma Bhava

• Koeln Sanskrit Lexicon

vyApAra

• Occupation, employment, business, profession, function
• The business of arrows " ' `" hitting the mark" '

• Occupation of mind

• employment of speech, talk
• Occupation with domestic affairs
• doing, performance, action, operation, transaction, exertion, concern
• To perform any one's [gen.] business
• To render good offices in any affair
• To meddle in, To engage in, be effective
• To be concerned about, care for
• of the tenth astrological mansion
• engaging (in contest) with
• performing the function of, being occupied in, exercising or practising
• hindering the operation of. opposed to the ways of

vyoman = [BPL = English cognate heaven]

• heaven, sky, atmosphere, air; through the air
• space; ether (as an element);
• wind or air (of the body)
• water
• talc, mica
• A temple sacred to the sun
• A very high number
• The 10th astrol. mansion
• preservation, welfare

ambara = [BPL = English cognate ambient]

• circumference, compass, neighborhood
• clothes, apparel, garment
• cotton
• sky, atmosphere, ether
• the tenth astrological mansion
• the lip; saffron
• a perfume (Ambra)

BPHS

• Ch. 7, Shloka 39-43

"Whatever effects are to be known from the Karma and Labha Bhava

be also known from similar bhava counted from Surya ."

Dignity,

rank

success in public life,

father's wealth

Karma * Effort

obligatory governance roles

social regulations

1. 10th bhava counted from radix lagna

2. karmesha-10 * karmapathi

3. the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra + karmesha-10 -from-Chandra

4. 10th-from-10th, or Yuvati Bhava

5. graha in Makara * Capricornus within the Radix * D-1 varga

6. Radix karmesha-10 within navamsha * D-9 varga

7. Surya's condition in navamsha * D-9 varga

8. Radix karmesha-10 within dazamamza-10 = D-10 varga

9. 10th 'bhava' within D-10 varga

10. Sun and Moon within D-10 varga

11. Vimshottari Periods of the Rulers of Bhava-1-to-12

Various bhava-pathi may alter one's style and ability in performance of active duty. A benevolent bhava-pathi in10th-amsha improves material outcomes for profession, authority.

A dusthamshapathi reduces social praise, but may be more productive spiritually.

• For example + dhanapathi ruler-of-2 occupying karmabhava-10 puts the ruler-of-2 in occupation of the 9th-from-svakshetra, a decidedly auspicious angle connoting wise, broad perspective; inherent globalism; inclusive and generous attitudes.

• One may exhibit broadly developed moral and aesthetic values (2 values). The angles of this particular view support financial well-being; often there is a profession handling some form of cultural or financial treasuries. The family heritage includes philosophical knowledge (9) in addition to material skill.

• karmesha-10 rules 2nd-from-9th = the maraka lord who can cause decease of the father-figure. (However, in practice ruler of 7th-from-9th = L-3, = more commonly the pitri-maraka.)

legitimation of social authoruty via educational credentials, examinations, licensing, diploma

Professional diploma and certificates = yoga between bhava-4 and bhava-10.

When leadership roles are socially approved by formal education, examinations, certificates, diploma, license or other official credentialing, there is a positive relationship between bandhu-bhava, the place where society guards and protects its people, and karma-bhava, the place where social leaders issue lawful decisions and rules.

Graha drishti affecting karmasthana or karmesha-10 :

• sukhagraha casting drishti upon karmesha-10 improve easy and skillful expression of vocation

• sukhagraha on either side of the karmesha-10 also improve easy and skillful expression of vocation

• papagraha casting drishti upon karmesha-10 create obstacles and impedance in expressing and developing the basis of moral leadership

• papagraha on either side of the karmesha-10 slow down or thwart easy expression of career and vocation

Karma Yoga

The good news = periods of karmesha-10 evoke the spiritual path of karma yoga.

The bad news = periods of karmesha-10 evoke the spiritual path of karma yoga.

Very heavy public leadership and hierarchical management responsibilities might attend this period.

The up-side = great dignity and respect attend these responsibilities.

The downside is getting stuck in work duties.

Can drain the joy out of life. Getting overburdened while pursuing the Path of Action (karma) can result in feeling trapped in a perpetual cycle of thoughts about time (never enough Shani) and resources (never enough Shani ) needed to properly execute one's public duties.

There is very little opportunity to pursue non-work activities

it can be hard on one's family sometimes to have the native so bound to duty; not relaxed;

and Yet, after the period is completed looking back one will approve of the work accomplished (presuming the lord is strong) not for one's ego-membrane embellishment (that is Surya not Shani!) but rather as a service toward improving and sustaining an orderly society.

It is critically important to take out small amounts of time for rest and reflection despite the pressures of these karmesha-10 periods.

Leadership, Prestige, Position, Status, Social Dignity, Rank

• The first and most predominant signification of karma bhava is social dignity . A strong, positive karma bhava virtually guarantees the individual a large measure of high status in their social group.

• Along with status comes leadership. Auspicious Simha - Leya planets in karma bhava give moral leadership. Beneficial Makara planets make a conservative leader, perhaps a captain of industry. Mithunaya-Dvamdva will rise high in media communications industry.

• Budha -10 suggests an administrative career. Shani in bhava-10 (with strength) shows a rise through toughness. Etc.

• Promotions; increases in rank, title, and status; rises in popularity; and overall glory in social validation, are marked by karma bhava, its occupying planets, and drishti to karmasthana.

Mahadasha of Empowered karmesha-10 (free of negative drishti) will give very high levels of professional respect and recognition.

Brugge

Bhava Lords and Karaka in the Career House

Leadership capability whether compassionate or authoritarian, whether popular or hated, whether in education, politics, commerce, law, finance, medicine, or a host of other marketplace specialties, will manifest through the 10th house and its lord.

• Karaka in bhava-10 are also highly significant. As always with karaka in their own bhava, it is possible to find the dysfunctional effect of karako bhavo nashto- where too much of a good thing tends to overwhelm the balance of the bhava, and creates problematic situation in executive decision-making for even the most intelligent and well-meaning native.

Das commentary

"A benefic is in 10 from Moon or a benefic is in 10."

"This combination is of some advantage to your career and rise in life and your reputation."

Government, Social Institutions, and Large Corporations

Karma bhava = svabhava of Shani.

Makara represents skeleton-bones, pyramids, hierarchies. Strong 10th-bhava gives a proclivity to hold highly responsible executive level positions in government service or large corporate hierarchies.

Very little entrepreneurism (6th-from-10th) or creativity (8th-from-10th) is permitted in iconic bhava-10, which emphasizes strictly class-based social role modeling, status positions, and public accountability. Being 12th-from-11th karmasthana-10 gives (the appearance of) loss or dissolution of income through a loss of earnings mobility or flexibility in the marketplace, due to being committed to the governance duties and unable to seek other opportunities.

• However, strength in either dhanasthana-9 or labhasthana-11 can compensate the native for the losses inherent in karmasthana's public accountability.

• High-level public leadership responsibilities largely preclude much dallying in the marketplace. Success in entrepreneurial business, even when it brings the native high levels of public recognition, is a function of the gainful 11th house. The essence of karmsthana-10 is public service, through government.

A competent and committed public servant may become materially wealthy before entering the ranks of government regulatory duties, or afterward - but unless one is a criminal (e.g. strong 6th or 12th house effects) one may likely not gain significant financial well-being via the status and respect accorded to leaders.

(As most Americans know, the President of the United States earns a much smaller salary than most middle-ranking corporate executives!)

One's overall relationship to one's government (in the Sanskrit texts, one's " favor with the king") is displayed in

• karma bhava-10,
• karmapathi ruler of radicalagnesha-1 0,
• ruler of 10th-from-10th yuvatibhava indicating essential counsel and advice,
• graha ruler of the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra,
• ruler of 10th navamsha.

Large corporations function as extensions of government (or vice versa) as they are governed by elaborate hierarchies and the rule of law. High-level administrative work in a large corporation is also a function of a strong karma bhava.

It may be beneficial in making a career assessment to also consider 10th-from-Sun and 10th dazamamza (D-10)

• POTUS-43 Decision Points 1946- George W. Bush has Karkata lagna, so that Mangala rules 10, and Mangala-Simha-2. Mr. Bush is the scion of a national leadership family (2). Shani-Makara the yuvatipathi-7 = occupies the Karkata radical lagna which suggests a sober and strongly focused personality integrity along with the necessary professional stamina to carry elite responsibilities. He gets consistently mature and experienced advice. In fact, Mr. Bush was widely perceived to directly enact the preferences of his primary adviser who was elder and conservative in view, VPOTUS Military Weapons Contracts 1941- Dick Cheney.

Social Respect, Dignity, Prestige

"Achievement" in the sense of achieving important goals, is found in Labha bhava-11. But social recognition and honor granted for having accomplished those goals is found in bhava-10.

• Material-world status markers - position, title, social dignity, father's wealth - are seen through the 10th house and also the 10th-from-10th, yuvati bhava.

• Even when the 10th house is not itself distinguished, mahadasha of ruler of-10 or auspicious transits through karma bhava can bring social recognition for achievements.

• A strong 10th at birth shows natural ambition to achieve leadership status, but ambition can also temporarily increase with positive dasha or transits as above. Note that auspicious transits to any house only have effect if the transiting planets is ALSO simultaneously mahadasha pati or bhukti pat!

Father's wealth

• As 2nd-from-9th , karma bhava shows The father's wealth and values.

• Generally, leaders are born into leadership families. The child with a robust karma bhava has a financially privileged father and who himself received a good education and has strong values.

• To have full strength, karma bhava must be free of malefic influences, and ruler of-10 must be in a good angle to the Moon.

Vehicle of first spouse

• 4th-from any house is the vehicle of that house.

• For example, your mother's car is your 7th house (7th is 4th-from-4th). When bhava-7 generates opportunities for polarizing catalysis, one may experience a crafted difficulty in the first marriage and your mom will have unreliable cars, be scared of driving, or vehicular karma of some variety!

• As the 4th-from-7th , karma bhava indicates the vehicle(s) of the first spouse. A distinguished karma bhava = first spouse has nice cars. If 10th house = really glamorous but your own 4th house is so-so, your first spouse may have much nicer cars than you!

Losses to close friends

Twelfth-from = losses to that house. Labhastana = friends and community.

Karma bhava = 12th-from-11th = loss of connection to the marketplace and losses to your community,

• especially losses to your closest friends who care for you like older siblings would.

If karma bhava hosts strong negative planets, close friends might experience financial, emotional, spiritual, or emotional dissolution. If your friends are unable to support oneself due to their own losses, then one's own social rank may decline.

• Usually if karmasthana is comfortably situated, losses to friends will occasionally occur, but only during bhukti of karma-pathi, or uncomfortable transits to karma bhava .

• From a business point of view, the executive who leaves the company and takes a prestige public leadership position - perhaps temporarily entering government service for a defined period of time - is demonstrating the" loss " effects of bhava-10. Government leadership positions typically pay much less than equivalent roles in private business, which are more associated with gains.

• In addition, the character of a true leader is usually somewhat sacrificial financially: they are less concerned with their own gains and more concerned with the welfare of the people. bhava-10 does generally create a loss of" potential" wealth to those whose virtues include authentic leadership, and sincere concern for public welfare.

Children's Enemies, Debt, or Illness

• 6th-from-5th indicates the debt (6th) of one's children (5th). Since karma bhava is an auspicious house, the parent who accepts responsibility for his child's debts usually receives public respect.

• Ari bhava (6th house) contains major imbalances, such as medical problematics and consumer debt. Children's financial problem-set, medical problem-set, and other forms of animosity both internal and external, will affect the parent during the parent's mahadasha of karmesha-10 .

• 6th-from Any house tells about enemies, debt, and disease originating in that house. Karma bhava bespeaks the illness, if any, of the first child. Second child's illness 6th-from-7th would be Vyaya bhava, third child's illness 6th-from-9th = dhana bhava. Etc.

Trauma to Younger siblings

8th-from-3rd = difficult conditions in karma bhava can signify catastrophic changes affecting the native 's younger siblings.

• Also, if 10th-house planets are auspicious, subsequent healing of trauma, within the period of karmesha-10 .

• Hidden matters erupting into the lives of teammates, exposure of secrets during small-group meetings, sudden changes in self-made financial well-being and configuration of neighbors, are all encompassed in the period of karmesha-10 .

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso

• The Path to Enlightenment. Glenn H. Mullin (Trans. and Ed.)

"Karma has four main characteristics:

1. The first is its increasing effect : goodness heralds further goodness and evil heralds further evil.

2. Secondly, karma is definite : in the long run, goodness always produces joy and negativity always produces suffering.

3. Thirdly, one never experiences a joy or sorrow that does not have an according karmic cause .

4. And lastly, the karmic seeds that are placed on the mind at the time of an action will never lose their potency even in a hundred million lifetimes, but will lie dormant within the mind until one day the conditions that activate them appear."

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso , and Dr. Howard C. Cutler, M.D. (1998, 2004).

• The Art of Happiness at Work

Right Livelihood?

"Question: ...

• Let's say an individual starts analyzing, but then they discover that the type of work they are doing is ultimately harmful for the environment.

• Or let's say they make a part that is used for weapons.

• Once they think about it, they realize that it is not productive -- in fact, it's destructive in some way.

• And Yet, at the same time, maybe they don't have a lot of resources -- they can't just quit their job and look for a better job because they have a family to support and there aren't many other industries in their area.

I'm wondering if you could address that issue in view of your definition of 'right livelihood.'

Dalai Lama:

This is a very complicated question.

• There are so many factors at play here, it is very difficult to come up with a definitive approach to this question.

• On the one hand, if your work turns out to be part of weapons production, if you look at the immediate purpose of a weapon, then you will come to realize that this is for destruction, this is for killing.

• But at the same time if you look at the picture from the vantage point of overall society, unless there is a fundamental change in the society as a whole, for defense purposes for the society, or even on the global level, nations do need weapons for security purposes.

• Especially in the American case, you look at the fact that in the world there are totalitarian regimes who are against democracy. I think so long as those nations are there, the American military power must remain.

• But then again if the President used American military power for destruction or elimination of a single individual, the leader of a dangerous totalitarian regime for instance, I don't know if this is really appropriate or not, I don't know.

It's a very complex problem-set.

• ...And for example, there are Western European nations who produce weapons, but use them mainly for defensive purposes and do not abuse them.

• And similarly, the example of the United States, although the Russian threat is no longer there, so long as a totalitarian regime like China exists with a huge military power, some kind of deterrent power is necessary.

• Then again there is a question whether the leaders of these countries will act responsibly in the use of the military power they have at their disposal.

• All of these are very complex issues.

• For an individual who comes up with moral qualms about being part of this company or this factory, and to what extent it is wise for him to give that job up, and how effective that is, is open to question.

Whether that individual decides to quit or not to quit may not make a difference.

• It's a bit like the story of this old Tibetan woman who was so cross with the Tibetan government, it is said she turned her back to the government for a couple of years in protest -- which didn't really have any practical power or effect."

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