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Rashi - Gochara - Bhava - Graha - Ratna- Nakshatra- Amsha - Varga

  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

"The Supreme Lord is situated in everyone's heart, O Arjuna,

and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."

~~ Bhagavad Gita 18:61

" We are not human beings, having a spiritual experience.

We are spiritual beings, having a human experience."

~~ Pierre Teillard de Chardin

"Be yourself. Everyone else is already taken."

~~Oscar Wilde


OM kram krim kraum sah bhaumaya namah

Learning Pathway 1

birth and motion


Kalpa - Kalya

मूर्ति Mūrti [materialization]











the first house


bhava-1 = nascent conditions

  • vitality [power of movement]

  • identity [itemization of traits]

  • biological liveliness

  • nature [conditions of birth]

layers of energy-grid surrounding and interpenetrating the physical kernel

  • identity, physical appearance,

  • attributes of personality, unique attribute-package that mediates between physical and social identities,

  • coherent vitality, active movement, individual presentation, mineral-body-formation

  • 1- uniquely recognizable traits, style of movement, conditions of birth, muscularity, embodiment, individuality
  • 1-attributes of personality, tangible mobility, embodiment
  • flesh-kernel body-form , Appearance, Cover

  • dense physical appearance

  • body image

  • muscular strength

  • social identity programmed via flesh-shell attributes

  • competitive energy, athletic championship

  • self-referential awareness of separate individuality

  • defensible body-barriers, such as skin, power to act

  • physicalized, innovating behaviors

dvadamsha 12 portions of tanu-bhava-1

lagnesha in the 12 bhava

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


[1 personality, unique appearance, kinetic energy, embodiment integrity, mobility, vitality, gait]

  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

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

body, birth, basis, beginning

Flesh, Muscle, movement, new-ness, Ability, attributes of personality, Physique

independence, individualism, innovation, initiation

Appearance, Aura, Psychic Advertising ascendant, lagna =physical appearance, social personality // body image // vitality, overall temperament, stigma, constitution, basis of material life,

BPHS 11: 2

" Physique, appearance,

intellect (or the organ of intelligence, brain),

complexion of the body,

vigour, weakness,

happiness, grief

and innate nature

are all to be guessed through the ascending Rashi."

Light Source P'taah -

" Well you know, now is that time of the changing.

Why is it, do you think, that you have birthed yourself here and now? This is a most wondrous time, hmm? A time of an end to one great cycle and the beginning of a new one.

And so you have birthed yourself here to become the watchers and the keepers, to assist the earth, and most of all, to assist yourselves to know who you are."

~~ V. S. Apte, Practical Sanskrit-English Dictionary , p. 758

Tanu *

  • Outward form
  • character or nature
  • manifestation
  • small, limited, shallow, delicate
  • unimportant
  • The [physical] body
  • The body, person, self

Sanskrit Vocabulary for Tanu Bhava

  • ~~ Koeln Digital Sanskrit Lexicon

Tanu =

  • Thin, slender, attenuated, emaciated, small, little, minute, delicate, fine
  • The body, person, self
  • form or manifestation
  • The skin
  • Hemionitis cordifolia

  • A metre of 4 + 24 syllables
cf. Lat. {Tenuis, 'holding in place'}; [BPL: English 'tenacious', 'tension', 'tenable', 'attention', 'tenant']

Tenuis, Anna = eaten ; food or victuals, especially boiled rice; bread corn; food in a mystical sense

  • (or the lowest form in which the supreme soul is manifested, the coarsest envelope of the Supreme Spirit
English Etymology = WIn

fusion of O.E. winnan struggle for, work at, strive, fight,

and gewinnan to gain or succeed by struggling, to win

both from P.Gmc. *wenwanan


  • O.S. winnan
  • O.N. vinna
  • O.Fris. winna
  • Du. winnen to gain, win
  • Dan. vinde to win
  • O.H.G. winnan to strive, struggle, fight
  • Ger. gewinnen to gain, win
  • Goth. gawinnen to suffer, toil

The Lion's Roar: An Introduction to Tantra , by Chogyam Trungpa p. 166-167

" In the tantric tradition there are different approaches or styles of action, and everybody does not have to be uniform. Tantra does not have a one-track mind.

There are different kinds of relationships with things, and you can identify yourself with all or one of these.

You can take pride in what you are, what you have, your basic nature.

Tantra permits different aspects of you to shine through, rather than your having to be channeled into one basic set of characteristics. It allows your basic nature to come through."

  • Physical Presentation / Body Image
  • personality
  • identity attributes
  • Constitution
  • Vitality
  • Past-life Wisdom
  • Fleshly Identity
  • Confidence
  • Early Childhood
  • Complexion
  • physicality, movement,
  • strong graha in 1 may indicate sports-player, model, dramatic figure, or bright personality.
  • innovation
  • natural vitality, life force, Well-being
  • sense-data perceived attributes of the fleshly embodiment + the social significance of those attributes.
  • Appearances + coverings, Activity undertaken, advantages all things, The seeds of appearance general aspiration
  • Attractiveness of the face
  • beginnings
  • birth potential
  • body brain capacity to enjoy (this list is adapted from Das )
  • color complexion constitution
  • dignity of mother as regards you [10th-from-4th]
  • paternal great grandfather
  • dispositions,
  • natural general state of health
  • impact of the personality
  • permission for other qualities personality pleasure/pain destined
  • previous lives wisdom seeds of other things start in life,
Tanu bhava represents the physical embodiment which is called Anna-maya-kosha= the food-illusion-sheath or food-loving entity

~~ B.V. Raman, Three Hundred Important Combinations

" According to the dictum Kendra-Thati-balas-suhuhu , planets disposed in kendra add great strength to the horoscope.

The four angles in a horoscope are like the four walls of a building."

Tanu = The Outward Shell = first

  • kundali indriya-lagna
  • lagnesha * ruler of the radical rashi lagna * lagna Lord
  • Karaka rashi , or characteristics of [Sparkling Surya] ( karaka for bhava-1)

The astrological picture of body, complexion, and constitution is expanded by noting:

  1. The rising Nakshatra
  2. Lord of the rising Nakshatra
  3. Navamsha (D-9) lagna
  4. D-1 lagnesha within navamsha
  5. Chandra in D-1 and D-9
  6. It is worth looking at the characteristics of the D-9's rising Nakshatra and its Lord.
  7. Although the rising Nakshatra of the navamsha-varga reveals more about one 's behavior and expectations in psycho-emotional relationships , our social relationships in fact define our personality to a very great degree. Therefore, do consider the D-9 in assessing native's overall fortune, appearance and social behavior.

Union of Unions = soul + body = 7th-from-7th = Tanu Bhava

Naturally, the agreement of all agreements is the unification of one's flesh body with the spirit and soul of the true personality
  • All external partnership is the expression of internal balance (or lack thereof); marriage is a mirror of the self
  • Timing of marriage is seen equally in periods of (navamsha) lagnesha-1 + yuvati-pati-7 , or karaka-Shukra, or Rahu.

~~ Bhagavata Purana 11.26.19
" Who does this body belong to?Does it belong to my parents who created it?

Or does it belong to my wife who is my life partner?

Is it fuel for the fire that is ultimately going to consume it,

or is it food for vultures and wolves?

Does it belong to me, or to my near and dear ones?"

-- Madhya Parashari, Sarga-9, Shloka-1
Indications of the first house are:

Physique, Complexion,

Longevity, Fame,

Status, Appearance

and Wealth. These should be assessed from the Rising Sign, the Lagna.

-- Sankheta Nidhi, Sarga-7, Shloka-2
"From the first house should be considered everything about the native 's body,

complexion, marks or moles,

longevity, manner of living, caste, temperament,

happiness or otherwise."

~~BPHS Sarga-7, Shloka-39-43
"Whatever results are to be known from ... Tanu,

... should also be known from... Karaka rashi itself...."

QUOTATION from Tenzing Gyatso

  • 365 Dalai Lama: Daily Advice from the Heart , Matthieu Ricard (Ed.)

" Life lasts at the most about a hundred years.

  • This is very short compared with geological periods.

If we spend this short time doing harm, our life will have been pointless.

Everyone has the right to happiness,

  • but nobody has the right to destroy the happiness of others.

In no event can the goal of human existence entail making anyone suffer."

Q: What person or object in this world executes the karmic agenda of bhava-1 and its lord?

A: It would be recommended to set-aside the cultural belief in karma as a type of payback. That is not such a healthy way to understand the terrestrial physicalization of the soul. Better to think of the physicalization as a love story of mutual attraction between an eternal soul and its material-partners.

The magnetics of the incarnational plan automatically can attract the physicalization components such as atoms, molecules, cells, other packaging of the units-of-consciousness which have weight, character, tangible attributes within the terrestrial sphere.

By materializing, one becomes a student in the School of Earth who is now recognizable by the other students and teachers who are practicing in the classroom.

In answer to your question, within the nativity, The earthen body and its attached social identity will carry out the instructions of bhava-1 and its ruler.

The developed personality has integrity attributes. These are the accumulated consensus-reality meanings of The earthen body and all of its apparent attributes (size, shape, color, texture, musculature, strength, physical capabilities).

Each culture has its own categories for evaluating-devaluating social and physical attributes of its members. For example, being tall and thin might be a sign of royalty. In another culture-bubble, being tall-and-thin might be a symptom of defect or disease.

The personality integrity is a layer of social recognition and purpose that is based on the physical form and acts as an interpretive bridge which spans from one embodied being to another within human social groups.

The personality integrity indicates "Who I Am."

" I have materialized capability to perform specific socially recognized actions, therefore, I am."

" I materialize into a set of physical and social attributes, therefore, i am."

lagnesha-1 and Social Activity Identity

lagnesha-1 as a marker of social activity can indicate areas of social behavior toward which the native 's physical capabilities are strongly aligned. Usually this capability-set is a past-life carry-over from practiced expertise over the period of many lifetimes. E.g.,

  • lagnesha-1 in bhava-2 contributes to one's social identity with historical values and hoards.
  • lagnesha-1 in bhava-8 identifies the native with social specialization in the activities of mysteries and emergencies .
  • lagnesha-1 in bhava-11 identifies the native with social specialization in the area of community networks and complex marketplace relationships.
  • Etc.

lagnesha-1 and children

Vimshottari Dasha periods of the lagnesha-1 may trigger the birth of a child, which is also a direct agency of the native 's physical body and the extended meaning of The earthen body as the basis of social identity.

  • In a feminine nativity, periods of vidya-pati-5 and Dharmesha-9 or Guru are the most common triggers for childbirth or acquisition of children through adoption. (Typically, this is the period of the Vidyapthi-5+Dharmesha-9 measured from kundali indriya-lagna and much stronger when the graha is also vidya-pati-5 or Dharmesha-9 from Chandra.) However, in masculine nativities the birth of a child is frequently indicated by a period of lagnesha-1 .
  • Psychologically this pattern may indicate that for the male, producing a child is often predominantly an act of physical self-replication. Whereas for a female, the stronger psychology is the female's ability to channel divine creativity through her own body thus creating a new being who is rather specifically not a replication of oneself, but rather an independent new being.
When lagnesha-1 triggers acquisition of children in a feminine nativity, it is much more common for the route of acquisition to be via adoption rather than via natural childbirth. Adoption may provide the childless female with a precious channel for passing along her personality integrity to a child, even if she does not enjoy direct physical experience of creating the child's embodiment from within.
Social validation
bhava-1 signifies personal competition for social validation through a successful combination of physical behaviors and traits.

The most basic and most predominant signification of Tanu sthāna is the tangible physical body and its appearance on the material plane. Strong, positive planets in kundali indriya-lagna or Chandra lagna (more potently, kundali indriya-lagna ) indicate physique and physical vitality.

Graha located in bhava-1 gain strength and dignity.

Physical appearance and behaviors often dictate social ranking. The natal lagna (ascendant) describes the astrological conditions that were in place on Earth's eastern horizon at the time of birth. These conditions play a major role in the social ranking of the individual during the current incarnation.

Indriya-lagna is not really about true identity.
Surya (soul-level of philosophical reason) and Chandra (astral ruler of all emotions, from coarse to refined and high to low) can tell much more about one's core identity than the janma lagna.

Svamsha is also a better indicator of divine awareness and spiritual intent. Radical lagna = social ranking. The lagna describes the place on the social map one "drops in" to the great hierarchies of social organization.

Indriya-lagna and lagnesha describe how one becomes socially placed and positioned; whether one is concerned to ignore or manage or change that position; and how one is treated by others based on one's appearance and position, on a day-to-day reality basis. Whether or one responds to social ranking and class identification actively (to change or negotiate it) or passively (to simply accept it or be unconcerned with it) the personality integrity is a major part of life consciousness.

For most people, the social ranking is also a significant determiner of material accomplishment and a major component of ego-based self-recognition. In other words, what society think of one's appearance and behavior has a major impact on the quality of one's experience in this life. Therefore, the kundali indriya-lagna , along with Chandra lagna, is the single most important determinant of social position at birth and prospects for accomplishment during the lifetime.


QUOTATION from The Pocket Dalai Lama, p. 65-66

"If we unbalance nature, humankind will suffer. Furthermore, we must consider future generations: a clean environment is a human right like any other.

It is Therefore, part of our responsibility toward others to ensure that the world we pass on is as healthy as, if not healthier than, we found it.

This is not quite such a difficult proposition as it might sound. For although there is a limit to what we as individuals can do, there is no limit to what a universal response might achieve.

It is up to us as individuals to do what we can, However, little that may be.

Just because switching off the light on leaving the room seems inconsequential, it does not mean we shouldn't do it.

Factors to be considered in the profile of individual social personality, individual social placement, and social identity (remember this is social identity, not spiritual identity)

  • rashi
  • decanate
  • lagnesha
  • Nakshatra
  • Nakshatra pada
  • lruler of the rising Nakshatra svamsha-pati
  • graha in the lagna, with attention to orb
  • - how close is the rising graha to the Line?
  • does the rising graha change houses in the bhava chart?
Overall Fortune
Rising bhava-pati become exceptionally strong when located in lagna. Whether the bhava-pati bring gifts or liabilities, they have a great effect on the quality of life overall.

For example, when the entrepreneurial bhratru-pati-3 is rising, a person will develop self-made treasuries .

Similarly, treasuries of the dhanesha ruler of 2-treasuries brings a lifelong natural attraction * akarshana * to making and holding money, which is especially pronounced when dhanapathi-2 becomes the Vimshottari Dasha timelord.

Dharmesha-9 residing within kalpasthāna-1 brings the bhagya fortune of dharma-sthāna very strongly into the person's life. Dasha periods of the 9th lord for one with Dharmesha-9 rising may be exceptionally auspicious.

By contrast, to have randhresha-8 rising can bring occult interests and a struggle to understand hidden matters. You can apply this reasoning to the effects of any rising bhava-pati.

Dignity of the Mother

In its capacity of 10th-from-4th , tanubhava-1 describes social dignity of the mother

Naturally, the mother's social and spiritual condition, her reputation and social status, have a significant impact on the native . Her dignity substantially defines her child's life experience. Planets in lagna will make the mother's impact more intense.

  • Moon and bhava-4 are certainly important elements of the profile of mother
  • please examine one' Chandra and rashi lagna for information on mother's leadership, public responsibility, and dignity.
Wisdom from Other Lives

As 2nd-from-12th , the lagna describes wisdom from alternate lives (other lives occurring elsewhere in the circle of Time).

Vyaya bhava-12 describes the subconscious storage areas. Called a house of sanctuary and ruling matters "behind closed doors ", Vyaya bhava contains our ancient memory of parallel lives .

  • the 2nd-from- any house describes received knowledge regarding that house.
  • For example, when the 10th house is strong, a person will have a strong knowledge about temple discourse - a matter of the 9th house. Lagna similarly shows received knowledge from our subconsciously stored past-life memory.
As 5th-from-9th , Tanu sthāna signifies one's great-grandchildren.9th house is grandchildren. 5th-from-9th is the children of the grandchildren.
  • Guru rising will give at least three children unless a separative planet like Rahu, Saturn or Mars blocks house 5, 7, or 9 (first, second, and third child.)

  • Dharma sthāna itself (as 5th-from-5th) shows the first grandchild and the forecast for all grandchildren in general.

  • When Jupiter rises with strength, the bloodline is robust and positive thinking permeates the family tree , all the way down to the children's children's children. Many great-grandchildren can be expected!

Paternal Great Grandfather

Bhava-1 = father's father's father [paternal great grandfather]

= 9th-from-9th-from-9th

  • Mother's father's father = 9th-from-9th-from-9th-from-Chandra = Chandra itself. Mother's father's father (mother's great-grandfather) tends to match one's own psycho-emotional baselines, routines, rhythms, protective behaviors.

  • Because paternal great-grandfather matches one's own radical lagna, the genetic influence of one's paternal great grandfather is usually pronounced.

Deceased relatives are always available to serve as spiritual guides and counselors. They do not judge but they can be helpful advisors. Ask this relative (who is generally deceased in our lifetimes given average lifespans) in meditation for guidance to know one's self patterns more thoroughly and get advice on specific choices. Also ask their guidance regarding any changes you might want to make regarding your physical vehicle, surgeries etc.

The Twelve Bhavapathi in Kalpasthāna-1

When Graha occupy the kundali indriya-lagna (or Chandra lagna), these rising planets send a powerful advertising message about the native to his society. The message says " Please recognize and respond to me as a specialist in these social attributes."

Nativities with Graha in lagna show a strong personality which is especially subject to" profiling" .

  • The individual becomes iconic in their social setting.

  • The public notices the behaviors of these rising domain lords much more quickly and dramatically than they might notice other aspects of one's social self.

  • for public perception of the aura of the personality - which only sometimes corresponds to deeper truth' - see Arudha Lagna

Rahu-bhava-1 - Ketu-bhava-1

Nodes = indriya-lagna provide a distinctive psychic intensity to the aura

Rahu adds opportunism, fascination, excitement, ambition. Ketu adds disorientation, yearning for Other, spiritualized approach in preference to materialized agenda.

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso (1994). The Path to Enlightenment. Glenn H. Mullin (Trans. and Ed.).

" [Meditate on appreciation of the preciousness of a human incarnation and the human body as a spiritual vessel.]

The ordinary samsaric mind sees the human body as just a tool with which to chase material, social, and biological needs, all of which satisfy only superficial levels of the spirit.

The ir effects do not pass beyond the gates of death. We have to learn to appreciate the intrinsic spiritual quality of human nature, to have a subtle confidence in the positive, creative aspect of our being.

It is difficult to enter spiritual skills training if one regards one's life as having no purpose other than the pursuit of ephemeral, transient goals, as does Arat who builds a strong nest and then drags home all sorts of trinkets to it.

In order to break the mind of this vain, mundane attitude towards life, we sit in meditation and contemplate first the eight freedoms and ten endowments,* and then the meaningful and rare nature of a human incarnation.

This contemplation imbues us with a sense of spiritual dignity that subtly transforms our way of relating to ourselves and our existence.

We cease to see ourselves merely as animals uncontrolledly chasing after the immediate cravings of the senses in a vicious circle of jungle law;

and we come to appreciate the quality of penetrating awareness and the capacity for spiritual development that distinguishes humans from animals and insects.

This causes the thought of extracting the essence of life to arise with a joyous intensity.

* Generally, the eight freedoms and ten endowments are the favorable conditions of your birth and the time in which you live that have enabled you to learn the dharma in this lifetime, and be able to practice it."

QUOTATION from Kindness, Clarity, and Insight 25th Anniversary Edition. Tenzing Gyatso with Jeffrey Hopkins (Trans. and Ed.), Elizabeth Napper (Ed.)


" If things did in fact exist the way they appear - if things did exist so concretely - then when one looked into and investigated them, this inherent existence should become even clearer, more obvious.

However, when you seek for the object designated, you cannot find it under analysis.

...[That] which gives rise to the appearance of I is mind and body, but when you divide this into mind and body and look for the I, you cannot find it. Also the whole, body, is designated in dependence upon the collection of parts of the body; if you divide this into its parts and look for the body, you cannot find it either.

Even the most subtle particles in the body have sides and hence parts. Were there something part-less, it might be independent, but there is nothing that is part-less. Rather, everything exists in dependence on its parts...

There is no whole which is separate from its parts.

...No matter what the phenomenon is, internal or external, whether it be one's own body or any other type of phenomenon, when we search to discover what this phenomenon is that is designated, we cannot find anything that is it.

...However, these things appear to us as if they do exist objectively and in their own right, and thus there is a difference between the way things appear to our minds and the way they actually exist...

Since phenomena appear to us in a way that is different from what we discover when analysing, this proves that their concrete appearance is due to a fault of our minds."

QUOTATION from Tenzing Gyatso, Stages of Meditation . (2003). Ven. Geshe Lobsang Jordhen, Losang Choephel Ganchenpa, and Jeremy Russell (Trans.).

" There is no self or person existing in isolation from the mental and physical aggregates. This is to say that a person exists in reliance upon the aggregates.

  • This can be well understood by observing our everyday conventions.

  • When the body and other aggregates are young, we say the person is young; when they age, we say the person is old.

These conventional expressions concur with the actuality that the person exists in dependence on the aggregates."

QUOTATION from Tenzing Gyatso. (1989).

The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace.

" Through the establishments in mindfulness of body, feeling, mind, and phenomena in terms of their specific and general characters, one understands that these have a nature of impermanence and of suffering.

Through this, one's mind turns away

  • from over-emphasis on the appearances of this life-time

  • and from uni-directional adherence to the prosperity of future lifetimes of high status within cyclic existence

  • as the aim to be attained.

Overcoming such over-emphasis on the appearances of this and future lifetimes, one generates an awareness that is directed toward liberation from cyclic existence in all its forms."

QUOTATION from Dzong-ka-ba and Tenzing Gyatso. Yoga Tantra: Paths to Magical Feats . Jeffrey Hopkins (Trans. and Ed.).

Careful Observation of the Aggregates of the "I"

"...meditation on emptiness begins with gaining a sense of the inherent existence of which phenomena are empty.

For without understanding what is negated, you cannot understand its absence, emptiness.

... Through carefully watching how you conceive your self , or"I," to be inherently established,

you will determine that the"I"appears to be

self-instituting without depending on the collection of the mental and physical aggregates,

which are its basis of designation, or without depending on any of them individually,

even though the"I"appears with those aggregates.

Proper identification of this appearance is the first essential toward realizing selflessness -- ascertaining the object of negation."


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