Bhava of Bantering Budhan
Lord Regulator of
Ripu-sthana * Ari-bhava
see also: Ruler of 6th-from-Chandra
in the Twelve Bhava
role of the adversarial Roga-pati
conflict and remediation * accusations and remedies * disease and medicine
imbalance and attempts to return to the middle
traitors and saboteurs
"We should resolve now that the health of this nation is a national concern
that financial barriers in the way of attaining health shall be removed
that the health of all its citizens deserves the help of all the nation."
"Meditation" in Glimpses of Abhidharma
|"We are very critical of ourselves, to the point where we are even our own enemies.
Meditation is a way of making up that quarrel, of accepting ourselves, making friends with ourselves.
We find that we are not as bad as we have been told we are."
the Satkona-pati ruler of bhava-6 most articulately expresses the victim narrative [story of being eaten] within the environment where rogesha-6 has taken birth. The victim narrative [story of being eaten] voices complaints -in-search-of-a-remedy (6) such as:
The natural ruler of roga-bhava-6 is Professor Budha who
is the Master of Argumentation. The planetary ruler of
bhava-6 is a mouthpiece for the victim narrative [story of being eaten]
When rogesha-6 occupies bhava-1 mistrust of the fleshly embodiment. Often ill or in conflict.
one may experience reiterative passive mental instructions which assert that one is being victimized by an unjustly exploitive agency. This agency is Typically, apprehended as "the fleshly appearance" and the moving, energetic dynamism of the physical entity (1). The unfair practices of the body itself, often experienced as injury or disease, are blamed as the putative agency which prevents one from gaining equity of competitive action. One may at times feel enslaved by the circumstances of birth.
Unbalanced physical relationships, usually internal to the fleshbody itself may be blamed for one's awkwardness. According to the narrative, the demands of service toward one's own muscular entity disempowers one's ability to lives in a balanced state. Alternatively, one may be so deeply identified with a ministry of service toward those who are victims of conflict, that one feels disallowed from achieving a balanced resting state. Energy must be used to maintain the conflicted environment, thus little is available to increase the dynamic vitality.
One may feel disabled in the attempt to move forward in a balanced style. One may express an awkward or unjust approach toward social identity based on physical appearance. rogesha-6 in the radical lagna places one into an unequal, ministerial, service-provider role within the fleshbody itself, so that one feels assigned to manage a continuing stream of conflicts expressed via the physical vehicle. rogesha-6 brings an element of conflict and complaining into the realms of muscularity, movement, competitions, nobility, free movement, individuality, and the relationship to service classes (6). It may feel that the narrative of injustice (6) overwhelms the narrative of innovation and personal initiative (1). The group that one physically identifies with as one shares their tangible appearance may be beset by servitude or health challenges. Generally associated with medical conditions affecting he full body, rather than a particular organ. rogesha-6 in 8th-from-6th grants the ability to effect dramatic transformations in health status after the intended confrontation with the unbalanced conditions has occurred. May be socially identified with environments of medicine, military, and ministries of service.
When rogesha-6 occupies bhava-2 mistrust of the heritage values. Often in conflict with the family, bankers, historians, geneticists, singers, storytellers. Health issues for the second marriage, if any (often financial health  as well as bodily health).
one may experience reiterative passive mental instructions which assert that one is being victimized by an unjustly exploitive agency. This agency is Typically, apprehended as "the lineage values-fulfillment " that were handed-down, traded-down from the previous generation tradition (2). The unfair practices of the historic lineage are blamed as the putative agency which prevents one from gaining equity in the realm of treasure-collecting and storage. One may at times feel enslaved by the bankers, the librarians, the lien-holders, the warehousers, the coopers, the keepers of the values. Unbalanced historic allocations of knowledge and food are blamed for one's inferior hoard. One may blame the generators of the genes "it's genetic". According to the narrative, the demands of service toward one's family disempowers one's ability to acquire value. Resources must be used to treat ailments, and little can be saved. One feels disabled in the attempt to conserve resources. One may express an unbalanced approach toward wealth acquisition. rogesha-6 in 2 places one into an unequal, ministerial, service-provider role within the family of origin or within the spiritual knowledge lineage. rogesha-6 brings an element of conflict and complaining into the realms of eyesight, face-beauty, food-storage, financial banking, database-and-records management, and values-accumulation activities (2). It may feel that the narrative of poverty (6) is overwhelming the narrative of wealth (2). Second life-partner (if any) may be adversarial. The career of the eldest child (10th-from-5 = 2) is beset by servitude. Generally associated with medical conditions of the jaw, teeth, mouth, voice, eyes, face, hair. rogesha-6 in 9th-from-6th grants artha benefits from ministries of service that provide religious indoctrination, wisdom of generosity and inclusiveness, language education, and principles of global humanism to those in need of a broader perspective.
When rogesha-6 occupies bhava-3 mistrust of the siblings and cohort. Often in conflict with the daily business communications. Hostile messaging. Mental health concerns.
When rogesha-6 occupies bhava-4 mistrust of the parents. Often in conflict with school, property-owners, ethnic habits, local pathways. Health issues for the motherr.
one may experience reiterative passive mental instructions which assert that one is being victimized by an unjustly exploitive agency. This agency is Typically, apprehended as "the root culture" that is deeply embedded in the common-law ethnicity of the people in their place of settlement (4). The local folk culture is blamed as the putative agency which prevents one from gaining equity in matters of land-tenure, land-use, shelters, schools, and vehicles. Matters of fencing, defense of property, and the culture of obtainment of land ownership including usurious loans and unfair penalties is seen to be fundamentally (4) unjust.
The local folkways, ancient customs, and established cultural norms of householding, farming, roadways, and land-ownership entitlements are seen to produce poverty and inequity. The ancient exploitations of the land, and mistreatment of the animals who take shelter in the rivers and forests, has resulted in a climate of toxicity in the homeland. Not only is there emotional toxicity through criminal greed; but also material pollution. One must undertake the role of a physician who offers medical service toward a deeply diseased body, knowing that the disease was produced by imbalanced habits.
The physician can do nothing toward a cure if the patient persists in their ancient corrupt habituation. rogesha-6 brings an element of complaining and conflict into the family home; the parents may be ill or impoverished; or they may serve as police, military defenders, or medical workers. Generally associated with medical conditions of the heart, chest region, and afflictions of the watery tides of the body such as oedema. rogesha-6 in 11th-from-6th grants gainfulness (11) in protective ministries of service such as providing shelter to homeless creatures of the land be they humans, plants, or animals. The mother may suffer from illness physical or mental; the home may be robbed; and schooling can be experienced as adversarial to one' own security of belief. Nevertheless
The ruler of 6 occupies the gainful 11th-from-svakshetra, suggesting income and profit from working in difficult school, home, farm, or transport conditions, from serving the disadvantaged, and from ministries of service related to the rashi of bhava-6.
When rogesha-6 occupies bhava-5 mistrust of the creative intelligence. Often in conflict with children, politicians, dramatic personalities, financial speculation, games.
When rogesha-6 occupies bhava-6 mistrust of the physicians and medications. Often in conflict with clinical medicine, military service, servants, other sick people.
When rogesha-6 occupies bhava-7 mistrust of the marriage partnerships. Often in conflict with legal contracts, alliances, counselors, advocates, deal-makers. Health issues for the spouse and for the mother's parents.
When rogesha-6 occupies bhava-8 mistrust of the hidden, the secretive, the catastrophic (a beneficial pattern). Often in conflict with concealment, with the in-laws, with the spouse's assets.
a protective Harsha Yoga is formed. Indeed one may experience reiterative passive mental instructions which assert that one is being victimized by an unjustly exploitive agency. However, this agency is a mysteriously erupting Great Force (8). The native does not feel bullied by unforeseen emergencies (8) beyond one's control. Cycles of death-and-rebirth may be blamed as the putative agency which prevents one from gaining equity in the realms of secret information, hidden knowledge, and camouflaged empowerments. However, it is also understood that rogesha-6 in bhava-8 facilitates quick recovery from even the most severe sickness. rogesha-6 brings an element of conflict and complaining into the realm of disaster, catastrophic changes, and transformations of identity. It is an excellent placement for a healer of any type. The in-laws = family of the first life-partner may be adversarial. Generally associated with medical conditions of the sexual-reproductive system; However, the se ailments arise fiercely then recede quickly once the required transformation has occurred. rogesha-6 in 3rd-from-6th grants commercial success from ministries of service that are explanatory, descriptive, skills-training, instructional, reporting, announcing, and documenting.
When rogesha-6 occupies bhava-9 mistrust of the ideologies and doctrinest. Often in conflict with patriarchs, professors, pundits, presbyters, prophets, and patrons. Health issues for the father.
one may experience reiterative passive mental instructions which assert that one is being victimized by an unjustly exploitive agency. This agency is Typically, apprehended as "the patronizers " (9) which may include one's own father, father-figures, professors, pundits, preachers, pontificators, popes, proselytes. One may feel belittled or bullied by the righteous patriarchy overall. One may at times feel enslaved by the supposedly benevolent paternalistic wisdom-figures who use one's labor for their own purpose without fair reward. The unfair rules of the universities, maths, their guru-figures, and global wisdom-providing networks are blamed as the putative agency which prevents one from gaining equity in the world's great centers of higher learning. One may feel particularly mistreated by indoctrinators, professors and universities. Unbalanced practices are seen to create exploitation of candidates to join the great world centers; one may experience graduate study or higher religious training as a form of poorly rewarded servitude. According to the victim narrative [story of being eaten] , patronizers disempower one's quest for higher wisdom. One may express an unbalanced approach toward obtainment of understanding in areas of philosophy, theology, theory. Global-scope activities place one into an unequal, ministerial, service-provider role such that one travels only as an in-service employee and rarely for purpose of grander enlightenment. rogesha-6 brings an element of conflict and complaining into the realms of philosophy, doctrine, theory and the preacher-teachers (9). The father-figure often has a military or medical career; he may suffer some illness or addiction which causes poor behavior. Generally associated with medical conditions for the native which afflict fertility due to mental conflict, and cause abdominal bloating. rogesha-6 in 4th-from-6th grants positive success from all ministries of service related to provision of foundational schooling, housing for the homeless, modes of transportation for those who are in need of vehicles, and protection for the vulnerable.
When rogesha-6 occupies bhava-10 mistrust of the social authorities. Often in conflict with government structures, institutions, elites.
When rogesha-6 occupies bhava-11 mistrust of the friends and the marketplace profits. Often in conflict with the elder sibling, the father's younger brother, the source of revenue.
one may experience reiterative passive mental instructions which assert that one is being victimized by an unjustly exploitive agency. This agency is Typically, apprehended as "the system" (11). The unfair rules of the Economic System are blamed as the putative agency which prevents one from gaining equity in the economic participation networks. One may at times feel enslaved by the financial-economic mechanisms. Unbalanced links are seen to create uneven pipelines of earnings distributions wherein the payment of awards for work accomplished is out-of-kilter, with many reaping rewards far out of balance with work done and many more being grossly under-rewarded. According to the narrative, The System disempowers one's marketplace earnings. One may express an unbalanced approach toward realizing social-material goals. rogesha-6 in 11 places one into an unequal, ministerial, service-provider role within the community of friends who are more gainful than oneself. rogesha-6 brings an element of conflict and complaining into the realm of economy and community (11). Elder siblings (if any) may be adversarial. Generally associated with medical conditions of the astral-linked-to-material nervous system, joints and connective tissues, and skin. rogesha-6 in 6th-from-6th grants positive income from all ministries of service. Servitude produces eventual eradication of debt.
mistrust of the dreamworld (a beneficial pattern) . Often in conflict with the ancestor guides, with the sleeping arrangements, with foreign lands, with quietude.
rogesha-6 = Surya in bhava-1
rogesha-6 = Chandra in bhava-1
rogesha-6 = Mangala in bhava-1
rogesha-6 = Shukra in bhava-1 = diplomacy, peer relationships, wealth, pleasures * health imbalance, addiction, money-crimes
rogesha-6 = Shani in bhava-1 = public duty, personality structure, self-discipline * chronic personality conflicts
rogesha-6 in Bhava-1 = 8th from svakshetra =
Constitutional health issues
Forced transformations. Sickness (6) medicines (6) betrayal (6) impoverishment (6) social conflict (6) and litigation (6) become the very stressful vehicles of identity transformation.
Periods of rogesha-6 are undeniably difficult due to imbalance and distrust at many levels of perception -- notably physical toxicity.
The goal is radical redefinition of the identity; the process is unbalanced, but the result is new truth and rebirth.
Much depends on whether the rogesha-6 = papagraha (malefic) for the specific lagna.
Persistent health-related problem-sets, much emphasized during periods of rogesha-6 .
If rogesha-1 = Shukra, patterns of addiction or sensual imbalance, combined with musical-artistic talent
When rogesha is also lagnesha
Mangala rogesha-6 * not a malefic influence for the Vṛścika indriya-lagna, because Kuja is also the lagna-adhipati.
Mithunaya indriya-lagna, Simha indriya-lagna, Kanya lagna, and Meena indriya-lagna can all experience some degree of weakened vitality due to rogesha-6 residing in Tanu bhava-1.
Despite one's benevolent intent, one may becoming a lightning-rod for conflict, inadvertently attracting accusatory, litigious, and toxic personalities.
One born in the lunar nakshatra of this same graha which is rogesha-6 may experience significant illness in childhood.
rogesha -6 impacts personality and social identity
Personality = layers of energy-grid surrounding and interpenetrating the physical kernel. Personality seeks opportunity to align with experience of servitude and seeks to provide ministries of service . rogesha-6 in lagna indicates one enslaved to the mission of service to those in conflict or despair, for better or for worse.
If one will serve those who are gripped by conflict and feeling victimized, all will be well for One . One who is not ready to serve may personally experience victimhood . As always with matters of Ari Bhava, "Serve or suffer."
Must be understood in context of the overall vitality (1) including drishti to lagna and the character of the graha who is rogesha-6 .
rogesha-6 = Guru will be easier than rogesha-6 = Shani; rogesha-6 = Budha may have a verbally fluent and socially charming style; but all are required to express the dramatic script elements of disagreement, debt, and disease .
Often a long list of conflicts, accusations, and crimes.
Lifelong relationship to crime, exploitation, illness and drugs. May develop a highly adversarial personality that has power to engage in difficult, unfair dealings.
One serves as an iconic representative of conflict and imbalance. Inserts a karmic script of jealousy, quarrelling, debt, illness and accidents, and imbalances into the 1st house of the personality integrity and physical body.
Frequent health-related problem-sets; accidents and injuries.
Chronic difficulties in the effort to maintain committed partnerships. Prone to experience disagreement in contractual relationships.
Ability to represent the victim class and affinity for those in conflict.
Very strong if Shani activates 6 and Shani is mixed with other significators of exploitation, disorientation, distrust, inequity, injustice, or marginalizstatus within a punitive social system.
One may be suspicious and adversarial in character
ends toward chronic illness or repeating cycles of disagreement. As one channels the embedded subconscious conflicts of their environment through their physical body.
Might be a gifted physician if another good yoga provides a shield against invasive victim energy. Identifies strongly with conflict and disease whether personal or social
Personality-identified with imbalanced, adversarial, or unequal situations.
If rogesha-6 = Kuja = use of force
One may be publicly identified with social issues = conflict, exploitation, illness, poverty, prostitution, policing, and addictions (to name just a few).
As always, the one who serves, using the talents and gifts inherent in the graha which is the rogesha-6 , will not suffer much.
Mangala = sex, war, physically forced transformation, innovation
One currently incarnated with a placement of rogesha-6 in lagna should expect to remain in some form of explicit lifetime service to those who feel victimized, exploited, misused, disenfranchised, impoverished etc.
rogesha-6 in 8th-from-svakshetra is not beneficial.
"I am my inner argumentation and physical-behavioral imbalance."
Loss of agreement: illness, imbalance, error, argument, conflict, debt, fighting, mani-money-lending, loss of agreement,
The social identity is infused with the qualities of illegal operations, karma yoga, crime, prostitution, police, military, war, drugs and medicines, social work, divorce, conflict-management."
300 Combinations 1912-1998 Jyotiṣika BV Raman
p. 261, Three Hundred Important Combinations
#265 Vrana Yoga
[in order for disease to develop]...
"the 6th lord must be a malefic . This would be possible provided the ascendant is Gemini, Leo, Virgo, Scorpio or Pisces.
It occurs to me that Scorpio must be excepted as the 6th lord happens to be Lagnadhipathi himself .
The presence of 6th lord, whether a benefic or malefic, in Lagna is always held to deplete the vitality of the horoscope.
Probably, the malefic 6th lord, in addition to weakening the general structure of the horoscope, would also cause physical troubles."
rogesha-6 in Bhava- 2
Sustenance / values / food / wealth / birth family
rogesha-6 = Surya in bhava-2 * Meena indriya-lagna
rogesha-6 = Chandra in bhava-2 * Kumbha indriya-lagna
rogesha-6 = Mangala in bhava-2
rogesha-6 = Budha in bhava-2 * Budha occupies 9th-from-6
rogesha-6 = Guru in bhava-2
rogesha-6 = Shukra in bhava-2
rogesha-6 = Shani in bhava-2
Indeed a wealth-yoga as the artha lord of the satkona occupies 9th-from svakshetra in the artha-collecting dhanasthana. Wealth after divorce, or wealth from second marriage.
Also, wealth from medicines (6) from war (6) from pollution (6) (for example, from burning of fossil fuels)
Inserts a karmic script of jealousy, quarrelling, debt, conflict, illness and accidents, and imbalances into the 2nd house of family, face, and food/wealth. If rogesha-6 = Guru or Chandra, potentially strong Compassion for the exploited underclass.
Talks about conflict, discusses war, debates exploitation, argues about pollution
The family of origin stimulate conflict, disagreement, debt, and unsustainable contracts. Potential for litigation within the family
rogesha-6 resides in the philosophical and often fortunate 9th-from-svakshetra
Diseases (6) of the mouth and diseased eating patterns
May suggest treasuries accrued (2) from medicine (6), war (6) pollution (6) exploitation (6) or theft (6).
Identified through ancient knowledge and the family history, with large-scale and historic value conflicts.
Talks about slavery, disease, exploitation, pollution and crime:
Brings understanding of inherent, perhaps permanent, conflict within lineage values-fulfillment and traditions.
May be a wise conflict manager who is not expecting resolution but rather seeks compromise and working agreements while working to achieve a higher perspective from which the disputes are easily settled.
Gain of financial wealth and priestly reputation through managing disputes, resolving loan debt, and addressing health imbalance.
Generally not a financially privileged person himself, but this varies according to the auspiciousness of the graha and yoga - rogesha-6 in 9th-angle in fact can produce family affluence.
Danger of existing wealth being squandered by the mother's relatives (rogesha-6 represents mother's siblings and extended family).
rogesha-6 = Surya in bhava-3 * political response to human problems, expressed via messaging and explanations
rogesha-6 = Chandra in bhava-3 * emotional response to human problems, expressed via messaging and explanations
rogesha-6 = Mangala in bhava-3 * physical response to human problems, expressed via messaging and explanations
rogesha-6 = Budha in bhava-3 [svabhava] * mental response to human problems, expressed via messaging and explanations
rogesha-6 = Guru in bhava-3 * philosophical response to human problems, expressed via cooperative committees, media- messaging, expansive explanations
rogesha-6 = Shukra in bhava-3 * contractual response to human problems, expressed via messaging and explanations
rogesha-6 = Shani in bhava-3 * lawful response to human problems, expressed via messaging and explanations. Often a difficult childhood.
rogesha-6 in Bhava- 3
siblings / teamwork / Local group / mental process
rogesha-6 in dignified 10th-from-svakshetra =
if rogesha-6 = Shani, tremendously hard worker one may be actually enslaved to one's work yet socially recognized even by one's enemies
lung disease or kidney-pancreas disease due to smoking or other stress-response behavior of hands, lungs, arms, shoulders
Inserts a karmic script of jealousy, quarrelling, debt, illness and accidents , and imbalances into the 3rd house of sales, meetings, scheduling and planning, competition, mental health, siblings, neighbors, and business communications.
Ministries of Service for Protection (4) of the Exploited (6)
One may have a special expertise in providing basic protection education-and-housing for students from exploited, impoverished or conflicted backgrounds, such as teaching in war zones or providing shelter to refugees.
Beneficial placement for home-based medical care . If the graha is benevolent, indicates a capable adult educator of underclass, criminals, diseased, police or military.
With rogesha-6 located in the goal oriented 11th-from-6th, one may become empowered to provide a stronger life foundation for the ostracized and disadvantaged.
when benefic, rogesha-6 in bhava-3 may indicate literary or narrative writing, or media-communications, carrying the message of exploitation, imbalance, crime, greed, and conflict
Animosity and disputes in teamwork communications . It is a growth-challenge to get along with the work-group.
Quarrelling with siblings; a younger sibling is ill, addicted, argumentative, or in debt
rogesha-6 in 3 = must invest more energy into the team than one is able to extract in the form of support from the team.
May be known for perfectionistic (6) tantrums in the work group (3)
or the alternative = simply refusing to hear (3) bad news
May feel enslaved (6) to planning, media communications, and administrative (6) processes.
rogesha-6 in 3 = cranky arguments. Rarely in balance with those who manage one's communications (such as public relations experts and various 'handlers') although one is in servitude to them.
Conflict management method consists of having many, many meetings.
Beneficial for success in exploitive or competitive business. Short-term travel such as family holidays is expensive or quarrelsome. May spend heavily on seminars and skills trainings, especially wealth building conferences. Self-help junkie.
Overall comfortable and pleasing results from mani-money-lending, high-conflict/high stakes disputes. However, this native faces a lifetime of conflict management in the business world and in his personal head. Warlike thoughts, prone to create disagreements just for the challenge of resolving them.
One's personal conflicts and illnesses = visible to the public.
The three women pictured in this incredible photograph from 1885 -- Anandibai Joshi of India, Keiko Okami of Japan, and Sabat Islambouli of Syria -- each became the first licensed female doctors in their respective countries. The three were students at the Women’s Medical College of Pennsylvania; one of the only places in the world at the time where women could study medicine.
As Mallika Rao writes in HuffPost, "If the timing doesn't seem quite right, that's understandable. In 1885, women in the U.S. still couldn't vote, nor were they encouraged to learn very much. Popular wisdom decreed that studying was a threat to motherhood." Given this, how did three women from around the world end up studying there to become doctors? The credit, according to Christopher Woolf of PRI's The World, goes to the Quakers who "believed in women’s rights enough to set up the WMCP way back in 1850 in Germantown.”
Woolf added, "It was the first women’s medical college in the world, and immediately began attracting foreign students unable to study medicine in their home countries. First they came from elsewhere in North America and Europe, and then from further afield. Women, like Joshi in India and Keiko Okami in Japan, heard about WMCP, and defied expectations of society and family to travel independently to America to apply, then figure out how to pay for their tuition and board... . Besides the international students, it also produced the nation’s first Native American woman doctor, Susan La Flesche, while African Americans were often students as well. Some of whom, like Eliza Grier, were former slaves."
rogesha-6 = Surya in bhava-4 * inequity, debt, ailment in father-center of home, school, transport
rogesha-6 = Mangala in bhava-4 * inequity, debt, ailment in conflicts-competitions of homeland, school, transport
rogesha-6 = Budha in bhava-4 * inequity, debt, ailment in homeland, school, transport
rogesha-6 = Guru in bhava-4 * inequity, debt, ailment in beliefs-doctrines of homeland, school, transport
rogesha-6 = Shani in bhava-4 * inequity, debt, ailment in rules-systems of homeland, school, transport
rogesha-6 in Bhava- 4 resides in the income-earning, goal-achieving, gainful 11th-from-svakshetra.
Bhava-4 indicates "the end of things "
Parents (4) may be involved in a ministry of medical service (6)
One's own ministry of service is focused upon delivery (3rd-from) of basic foundational needs (4) such as education, shelter, and physical security for the war-afflicted, impoverished, and marginalized.
Rogesha = conflict exploitation pollution accusation = impacts Childhood home:
May experience poverty, servitude, exploitation, or family conflict in the childhood home. Mother may struggle especially with unfair, imbalanced conditions per the rogesha-6 graha.
Rogesha impacts Agriculture and Fishing
Rogesha impacts Mother's health
rogesha impacts the homeland
Conflict or servitude in the land of one's birth, amongst one's own people. Impoverishment and exploitation in the homeland or in the home. Imbalance in the environments of home, school, local folkways, ancient customs, and established cultural norms, parents, social and emotional foundations.
May bring debt, quarrelling, illness and accidents, and imbalances into the 4th house of shelter, mother's culture, vehicles, owned properties, and schooling. Disagreement with the tenets of conventional education. Often the education is not completed due to health issues or conflict with schoolteachers or parents.
Rogesha-6 impacts Schooling and Customary Rhythms of household life
As a general rule, rogesha-6 Budha in 4 harms the foundational socialization education. The relationship with schoolteachers and police is conflicted in some fashion (according to the graha).
One may be impatient or argumentative with the pace or content of conventional schooling and controvert the customary socialization process.
However, rogesha-6 in 4 = rogesha-6 in 11th from svakshetra; one may enjoy economic gains (11) and often many friends (11) despite a somewhat unsettled foundational level of home, school, and customary rhythms.
rogesha-6 = Shani in bhava-4
Identified with polarizing catalysis via property ownership and interrupted education, with unfulfilled commitments and quarrels or illness in the family home or the homeland.
The interruptions and conflicts are nevertheless gainful for One; even schooling may be improved due to sharpened argumentative skills.
If rogesha-6 is a natural malefic, parents * especially mother * suffer disease and polarizing catalysis from The workplace or accusatory lawsuits that can disturb the settled routines of the home.
One carries work conflict into the home, creating an argumentative or accusing environment. Often a legacy behavior, passed from father to son.
Illness for the mother, especially internal toxicity from managing outside stress that has penetrated the home.
Too-heavy mortgage debt on properties, or exorbitant cost to purchase properties that can neither be lived in nor sold. Struggle and quarrels from scarce resources en route to establishing basic social and emotional security. However, lord of 11th from 4th in bandhu bhava will eventually resolve into profitable housing and property-ownership conditions, albeit after much disagreement, debt, and often divorce.
It is generally not good for life stability when a dusthamsha lord gets into a kendra, especially the most fundamental life-support kendra which is bhava-4.
Eventually, the conflict and debt incurred from home mortgage, educational loans, car loans, a nd mother's illness will yield a fruitful profit. Heavy loan burden throughout life, yet will pay down their debts through surprise gainfulness.
Periods of bandesha-4 may generally produce gains of stability, rootedness, property ownership, vehicle ownership, educational attainment. However, in the process of stabilizing the self and family, creating a safe home, completing the education, there is much imbalance.
One might not be permitted finish school because one has to work in a form of servitude. Not available to parent or support one's children due to laboring in service to others.
Disagreements with the spouse about how to operate the home and properties.
rogesha impacts the childhood home
Persistence conflict, indebtedness or illness in One 's early childhood home. In adulthood, the upachaya angle 11th-from can be gainful.
| Public Figures
rogesha-6 = Surya in bhava-5 [svabhava] * inequity, debt, ailment in father-center of conflict in politics, drama children
rogesha-6 = Chandra in bhava-5 * inequity, debt, ailment via mother-protector of romance, needs conflict with politics-drama-children
rogesha-6 = Mangala in bhava-5 * inequity, debt, ailment via conflict-competition of politics, drama children
rogesha-6 = Budha in bhava-5 * narrative of inequity, debt, ailment in siblings-communications of politics, drama children
rogesha-6 = Guru in bhava-5 * narrative of inequity, debt, ailment via beliefs, doctrine of politics, drama children
rogesha-6 = Shukra in bhava-5 * narrative inequity, debt, ailment in contracts-trusts of politics, drama children
rogesha-6 = Shani in bhava-5 * inequity, debt, ailment in rules-systems of politics, drama children
rogesha-6 in Bhava- 5
6th-angle representing conflicts-disagreement-exploitation-war affects 5th-angle center-stage roles such as drama * genius * children * willfulness * royalty * gambling * games * celebration * fame * political elections
rogesha-6 resides in the vague, dreamy, de-materializing 12th-from-svakshetra.
rogesha-6 in Bhava- 5 = a supportive placement because the criticizing, disagreeable behaviors of the rogesha-6 are somewhat dissolved in the devitalized 12th-from and re-emerge as imaginative, creative performance
rogesha-6 = Mangala in bhava-5
However, the auspice for offspring suggests conflict especially regarding the eldest child
rogesha-6 = Surya in bhava-5 [svabhava] * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] (6) into the political arena (5).
Conflict is approached with a brightly creative, political style [Surya] often based in personal individual self-confidence.
Potential for deep political conflicts (6) Typically, the political intelligence responds mainly to conditions of victimization [being eaten] and injustice. When Surya gains strength via association or via rashi, confidence in one's own ability to solve the injustice problems remains high.
rogesha-6 = Chandra in bhava-5 * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] (6) into the political arena (5). Conflict is approached with an emotionally sensitive style [Chandra] often based in self-protective instincts.
Rogesha Chandra-5 suggests a disinclination toward children, and a deep imbalance -- typically emotional jealousy-- regarding matters of creativity, entitlement, authorship, genius, and centrality.
rogesha-6 = Mangala in bhava-5 * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] (6) into the political arena (5). Conflict is approached with a direct, innovative, pioneering style [Kuja] often based in sporting competition and contest.
rogesha-6 = Budha in bhava-5 * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] (6) into the political arena (5). Conflict is approached with a logical, calculating, programmatic argumentation [Budha] often based in commercial skill.
rogesha-6 = Guru in bhava-5 * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] (5) into the political arena (6). Conflict is approached with a humanistic understanding [Guru] often based in doctrinal teachings. For a feminine nativity, the husbandly-companion may develop a masculine illness.
rogesha-6 = Shukra in bhava-5 * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] into the political arena. Conflict is approached with a brokerage, arrangement, bargaining, equity-seeking style [Shukra] often based in advising and negotiating skills. For a masculine nativity, the wifely-companion may develop a feminine sickness.
rogesha-6 = Shani in bhava-5 * brings the environment of exploitation, toxicity, and the victim narrative [story of being eaten] (6) into the political arena (5). Conflict is approached with a strict, legalistic style [Shani] often based in hierarchical position and governance duties.
Ruler of 2nd-from-5th in bhava-5
Injuries whilst showing off, performing, or gambling
Professor Budha's ruler finds neutral territory in the svabhava of Surya.
However+ rogesha-6 brings sickness and conflict wherever He goes.
In bhava-5+ rogesha-6 indicates disharmony in relations with children despite granting them considerable financial well-being
One 's own childhood may not have been very amicable, and One will transfer their disagreeable, adversarial, criticizing behaviors to one's own children.
rogesha-6 = karaka for conflict and loss of agreement (12th-from-7th). If the graha is a strong benefic, reduced polarizing catalysis and the children may be spoiled through overindulgence but not ill.
If the graha is an empowered malefic, significant issues with the children's health, especially the eldest child.
The lover (5) is also beset with disagreement and conflict, ranging from poverty and addiction to celebrity levels of exploitation and servitude. Often the lover is chronically ill.
Much conflict in the personal self-expression, but if the graha is favorable One may be an artist expressing themes of exploitation and social conflict in an authentic and vivid personal style.
Inserts a karmic script of jealousy, quarrelling, debt, illness and accidents, and imbalances into putriki-sthana-5 signifying children, politics, speculation, and amusements.
Animosity or ill-health of the children.
Residing in 12th from 6th, the rogesha-6 in 5 loses some of its natural conflict-and-accusation power. Also generally disinclined toward children. There may be jealousy amongst the children, the politicians, or the performance artists. Conflict over creative output.
Debt plagues One 's attempts at speculation;
if with Rahu, gambling obsession with heavy losses.
Children and amusements are expensive.
Overspends on children and entertainments.
| Public Figures
rogesha-6 = Surya in bhava-6 * inequity, ailment seeking father-figure remediator in medicine, military, ministries of service
rogesha-6 = Chandra in bhava-6 * inequity, ailment seeking mother-figure remediator in medicine, military, ministries of service
rogesha-6 = Mangala in bhava-6 * inequity, ailment seeking fraternal-competitive remediator in medicine, military, ministries of service
rogesha-6 = Budha in bhava-6 [svabhava] * inequity, ailment seeking the argumentative remediator in medicine, military, ministries of service
rogesha-6 = Guru in bhava-6 * inequity, ailment seeking an ideological remediator in medicine, military, ministries of service
rogesha-6 = Shukra in bhava-6 * inequity, ailment seeking the partner-equal remediator in medicine, military, ministries of service
rogesha-6 = Shani in bhava-6 * inequity, ailment seeking the system-rule remediator in medicine, military, ministries of service
Rogesha-6 in Bhava- 6 * the Remediator
The patterns which produce imbalance, animosity, disease, accusation, poverty, crime, exploitation and addiction ... are met "head-on" by the ruler of these patterns. Here is a conflicted environment aided by a matching ruler indicating a disagreeable situation that is nonetheless actively seeking remediation.
Results may be favorable but rarely comfortable.
If one has the knowledge and foresight to choose a ministry of service then expect great success according to the nature of the graha.
Rogesha-6 = Simha Surya in bhava-6
Confident commitment to radiate from the center of conflict scenes, shining brightly. Whether born male or female, one acquires father-figure authority. Can signal material-social success in highly contested domains. The conflict is often intellectual [Surya] rather than physical. Ideal service = militarized royalty, high-profile criminal lawsuits, controversial medical practice, or argumentative service in the politics of medicine. Cardiology, blood, light-healing. Presuming service not arrogance, also a radiant position for Surya- Mesha (military, athletics, competitions) and Surya-Vṛścika (military, criminal investigations, surgery, explosives).
Rogesha-6 = Karkata Chandra in bhava-6
Emotional attachment to a mother who is herself dedicated to service, yet conflicted and often exploited. Whether born male or female, one acquires mother-figure caretaker roles such as nursing and home medicinary. Often feels emotionally threatened and may be betrayed by closest caretakers.
One conscious of this pre-birth decision can watch as the personal life hurts while the professional service deepens. Chandra-6 in any rashi accepts a lifetime of caring for those who may cheat, lie, and betray one personally; and the bodily health is often wracked by liquid disorders. Yet caring, rhythmic Chandra can yield a broader social-material ministry supporting women-and-children, stabilizing a people and their way of life, and protecting the most vulnerable.
Rogesha-6 = Mangala in bhava-6 * Vṛścika or Mesha
When the imbalanced situation demands pro-active movement, dominating vigor, and invasive fighting, Mangala-6 signals social-material success.
drishti from Kuja-6 enters 9, 12, and 1 afflicting the father and energizing the fleshbody. Dispenses quickly with enemies. Aggressive and litigious when provoked. Often the fiercest in battle (whether blood-war or verbal argument). Usually a winner in high-conflict environments. Splendid placement for military strategists, criminal investigators, or medical surgeons.
Rogesha-6 = Budha in bhava-6 [svabhava] * Kanya or Mithunaya
Often an argumentative advocate for minority opinions, disfavored viewpoints, or for those who are marginalized or exploited, Budha-6 must talk about problems and problematics. Although one perhaps cannot stop complaining, and is not the easiest person to live with, in the harness of professional service Budha's logical incisiveness can become a successful weapon. Remediating discourse serves effectively in areas of controversial medical treatment. Budha-6 svakshetra also verbally brings attention to the plight of the marginalized.. The kumara in 6 is the master of logical detail, involved in every species of accusatory litigation, especially criminal defense.
Rogesha-6 = Guru in bhava-6 * Dhanus or Meena
Often discomforted by ailments of excess digestive nutrient and over-abundance, such as obesity or gout.
Generous and inclusive toward criminals, fighters, exploiters, and the vulnerable ailing miserable masses. May be an expansionist agent dealing inclusively with enemies and accusers.
Rogesha-6 = Shukra in bhava-6 * Vrishabha or Tula
Relationships of pleasure and equity with servants, employees, slaves, physicians, pharmacists, military officers, relatives of the mother.
May be accused of injustice or discomforted by ailments of sweet sensuality and luxurious wealth, such as drug addiction, alcoholism, sex addictions, or improper financial behaviors such as usury. Indicates kidney disorders complicated by behavioral imbalances.
Accommodating and trusting toward exploitive relationships, toxic substances, and criminal activities. May experience pleasure in giving or receiving misery, warfare, mistreatment, divorce, suffering or victimization [being eaten] .
Rogesha-6 = Shani in bhava-6 * Makara or Kumbha
For the Kanya or Simha radical nativity, Shani bhukti may be exceptionally restricted, impoverished, or punitive. Simha often meets a catalytic marriage challenge. Kanya may have fertility delays and restrictions related to creativity and children. However, as with all things Shani, one can expect to succeed through sheer endurance. Usually Shani's success follows a strategy of stony, unyielding, inflexible, stubborn stamina. It is a matter of outlasting the enemy. And it works.
One fights Argument with Argument.
Splendid position for physicians, social workers, loan-writers, and healers of the dispossessed and disenfranchised. Some identification with the victim script; may feel obliged to act with some disloyalty toward the marriage contract, but not always.
Inserts a karmic script of jealousy, quarrelling, debt, illness or accidents, and imbalances into bhava-6 where these conflicts are generally overwhelmed by one's own internal argumentation.
Prefers the company of work-mates to the companionship of one's own family members.
Generally not helpful for maintaining lifelong monogamy, since dissolving or reinterpreting promises, vows, trust = part of the psychic program. Yet, many exceptions and supports.
A strong example of loyalty and devotion in a monogamous marriage even with rogesha-6 in 6 :
Possible jealousy amongst one's enemies; this weakens the enemies and benefits One .
It Is what It Is
Even while other graha in the nativity may cause the native to speak or think in a more humanistic style, rogesha-6 in 6 can become an Agent of Crime, Exploitation, War, Accusation, Betrayal, Toxicity, Pollution
rogesha-6 in the vitalized first = svakshetra. Illness is treated effectively by physicians, but they are expensive, loans are available to solve financial problem-sets, but debt is expensive, conflicts are resolved by attorneys, but their services are expensive.
Supportive placement for physicians, druggists, loan officers, attorneys, police, military, and jailers. There is plenty of conflict in the life, but this conflict is addresses in a socially appropriate way.
Best results when rogesha-6 is a fierce malefic (the fiercer, the better).
If rogesha-6 is a natural pleasure-giver subhagraha
suffers psychological denial and may throw good money after bad. Insists upon a wrong cure for illness, or being tricked by charlatan physicians. Shukra gives sugar or sensual addictions. Loss of balance, toxicity, overspending on luxuries, false entitlements ending in servitude. However, May have extraordinary insight into medical cures for others
If rogesha-6 is a natural malefic ,
comfortable results via ministry of service. One develops a practical approach to the quarrelsome environment in which one finds oneself. Triumph over enemies. Splendid for criminal attorney or military, or for physician who perceives disease as the enemy (rather than the paymaster). Illnesses or injury from heroic action in a conflict. Success in high-conflict environments.
If rogesha-6 is neutral (Budha, Chandra, Ketu) native is prone to digestive upset but may become a health nut in their pursuit of the perfect diet. Master of the selling argument. Frequently signifies a good career in military, medicine , or property-vehicle-educational sales (3rd-from-4th)..
Karmicly bound to experience a great deal of conflict, but one has precisely the correct skills to deal with it.
If rogesha-6 = malefic, one = a realist with a pragmatic acceptance of the dark side of human nature. Realism allows him to skillfully negotiate the terrain of ignorance and conflict, even while being bound into it. If a highly dignified malefic, may support advanced professional conflict skills in law and medicine.
If rogesha-6 = Shukra, relationship distrust, characteristic denial via "Pollyanna" false sweetening; and illnesses due to addiction to drugs or sensual indulgence.
If rogesha-6 = Guru: takes a philosophical and religious approach, and ministers to a people or even a planet in polarizing catalysis. Tendency to take on extremely large-scale problem-sets, which cannot by their nature be solved during one's lifetime. If one can accept that the problem-set is structural (to an individual or to civilization) the ministry can continue in peace. Otherwise, illnesses due to over-expansion and over-interaction with conflict and criminals.
300 Combinations 1912-1998 Jyotiṣika B. V. Raman paraphrases BPHS saying that "when the 6th lord is in the 6th,
In the modern psychological typology (DSM-5) this characteristic may match the concept of Borderline Personality Disorder which is motivated by a terror of abandonment. BPD sufferers attack those close to them while being charming and solicitous to strangers. The disorder may emerge in those who were abandoned or threatened with abandonment by their parents.
rogesha-6 = Surya in bhava-7
rogesha-6 = Chandra in bhava-7
rogesha-6 = Mangala in bhava-7
rogesha-6 = Budha in bhava-7 * advocacy, bargains, matches, deals
rogesha-6 = Guru in bhava-7
rogesha-6 = Shukra in bhava-7
rogesha-6 in Bhava- 7 = rogesha-6 in the acquisitive, sensual, knowledgeable 2nd from svakshetra.
conflict (6) in the pursuit of balanced relationships
rogesha-6 = Mangala in bhava-7
Brings aggressive, argumentative conflict into the marriage.
Emotional proclivity to break contracts in poor faith. Often argues that contracts are unsustainable for external reasons, but the true motive is emotional disloyalty.
rogesha-6 = Guru in bhava-7
marriage alliance prone to unfair terms of contract; animosity influences agreements; harmony disturbed by accusations and complaints; less benevolent for lasting marriage, requires conscious skill;
first marriage alliance often beset by animosity or illness.
Alternatively, first spouse may be healthy but have some quality of disagreeability which provokes arguments.
Partnership experience is affected by agency of disproportion = incompatible social class background, unfaithfulness to the contract, quarrelling debt, illness and accidents, and imbalance.
rogesha-6 resides in the acquisitive 2nd-from-svakshetra.
This is a very tricky position , but it can be successfully managed with consciousness.
Less benevolent for marriage unless both spouses share an avowed (7) commitment to ministries of service on behalf the downtrodden and exploited.
Even whilst a ministry that pursues great equity for others may be satisfying, the mate (7) tends to have health imbalances (6). Disagreement in the union, even if superficial, is frequent.
May promotes the fair and equal (7) treatment of the disenfranchised
Makes agreements (6) that maintain contracts under unbalanced conditions. The promises and deals may sustain the core balance even in conditions of criminal activity and widespread distrust.
rogesha-6 controls disagreeable environments, including dis-verse (turning away = divorce) The ruler of aristhana in occupation of bhava-7 may indicate pollution, crankiness, blaming behaviors, illness, jealousy, drug addiction, or chronic poverty in the characteristics of the personal or professional partnerships. Financial mismanagement (6), accepting exorbitant loans (6) or reckless over-spending (6) by the spouse, and general imbalance in married life due to to the mate's lack (6) of negotiating skills are some of the consequence of this position.
General signification of illness and animosity in the spousal attitude. May be relieved if the lifepartner has chosen a ministry of service as a medical worker, social worker, warrior, or criminal attorney. If the mate does not have a professional ministry of service, there may be experience of jealousy, addiction, or toxicity in alliances, bargained agreements, and contractual partnerships.
If the graha is benefic, may signify a lifetime of negotiating quarrels, but one may have much success in this pursuit if supported with professional training, e.g. attorney, military officer
Another outcome of rogesha-6 pleasure-giver subhagraha in 7 = the first spouse may suffer some definitively chronic or serious illness.
If the graha is malefic the spouse may have some relationship-damaging behaviors such as a persistently adversarial approach toward making agreements, inability to make or keep a promise, or a long-term illness or addiction, or perhaps mental imbalance.
In marriage, the spouse is functioning as a mirror of One 's unseen traits. Therefore what appears to be spousal resistance to promise-making is actually One 's own reactive karma, which has attracted a perfect mirror.
If One is able to address one's own negative thoughts and feelings regarding the futility of long-term promises, alliances, true health, and balanced contracts, then the perceived challenges in marriage can be understood as a personal learning pathway. Once valued for their learning potential, these arguments can acquire surprisingly positive value. Ultimately the journey is about one's own spiritual realization. The spouse is simply a mirror.
Lord of 12th-from-7 occupies 7
If Guru the Multiplier occupies 7 = two marriages.
Spouse = often ill, either mentally or physically;
spouse seeks sanctuary from the world;
spouse = a rather non-participatory person.
Spouse brings debt into the marriage.
Favorable profession outcome
6 = 9th from 10th
In any case, look closely at the character of the rogesha-6 before pronouncing a negative judgment. If the rogesha-6 also rules another favorable domain, the negative effects may be balanced by strong benefits in another aspect of marital exchange.
E.g., perhaps the rogesha-6 is also the vriddhi-pati-11 , as Kuja for Mithuna lagna. In this case, Kuja in bhava-7 shows a spouse with a combative approach toward intimate partnership, and resistance to making promises, but also quite gainful, and helps One achieve one's life goals. and
May signal a successful negotiating career (particularly good for lawyers) but also a quarrelsome, unstable, or exhausting marriage. One may get into servitude for the spouse's agenda, or the spouse may be in servitude to another power.
Public Figures * Harsha Yoga
rogesha-6 in Bhava-8
Viparita Raja Yoga * Harsha Yoga
Crisis after Crisis.
Health upheavals, surgeries, disasters, unexpected events, secret healings -- an endless cycle of changes produces a patterns of suddenly transformed new identities. Harsha yoga grants protection from harm in conditions of secrecy and danger.
Required element of occult mystery or secrecy in their method.
Graha born into randhrabhava = subject to the fast spinning of the cycle (8) of self-destruction and rebirth (8). The speed of change-of-form = shocking = terrifying or exhilarating.
Matters of the bhava ruled by graha in bhava-8 are controlled by this fast-turning, re-cycling , identity-destroying and regenerating hidden life force.
Effects of graha in 8 may be perceived as frightening, secretive, occult, mysterious, hidden, shocking magical, rejuvenating and changing-changing-changing.
rogesha-6 in the messaging 3rd-from svakshetra = auspicious for destruction of impoverishing loans , transformation of poisons into healing medicines, regeneration via conflict, divorce, sickness, jail, and war.
Gift for communicating (3) about poverty-debt-disease-war-pollution-exploitation (6) servitude, social marginalization -- to produce a result of transformative healing (8)
[Harsha Yoga] = rogesha-6 in 8 = catastrophic situations destroy debts, Conditions of dematerialization (8) become profitable, obtainment of secret loans, transformation of disease via self-destruction and rebirth
also, with interference from Rahu-Ketu, may suggest hidden diseases
A surprisingly beneficial arrangement which destroys chronic imbalance and creates a new life-force from the carnage of the old conflict.
Rapid turnings of the cycle of birth and death may bring tantric knowledge of magic and scientific knowledge of physical rejuvenation.
Dhana-Yoga for wealth.
Inserts a karmic script of jealousy, vindictiveness, quarrelling, debt, illness and accidents, and imbalances into the transformative destructive-regeneration-rebirth 8th house. rogesha-6 resides in 3rd-from-svakshetra.
This BPHS prognosis seems rather odd to me since rogesha-6 in Ayur bhava is generally a rather supportive placement.
It is true that rogesha-6 carries a script of disagreement wherever the rogesha-6 goes.
However, everything in randhra bhava is rather quickly destroyed and reborn.
If what is in randhra bhava happens to be the rogesha-6 , then disagreement will be quickly transformed into some new form which preserves the essence but changes the container.
Ine is often a skilled and speedy re-crafter of relationships which have become inimical rogesha-6 in 8 is able to quick-change (8) the social identity and appearance of the disagreement, transforming it into something of continuing vitality .
randhresha-8 in Mrityusthana = a socially favorable arrangement if the rogesha-6 is empowered, because the exploitive, unbalanced, impoverished sixth-house agenda is "destroyed" or transformed into something new and exciting, in the magically transformative cauldron of randhrasthana-8 the sphincter-sphinx aperture-opening.
rogesha-6 in bhava-8 is a marker of significant wealth , because debt is destroyed through sudden and catastrophic change . Health may be damaged though using the physical body as a vehicle for managing conflict, but if so a new body (or new body parts!) will be provided.
Great wealth is possible due to a lifetime essentially free of the acquisition of debt. Some illness of the internal"hidden" sexual organs, such as prostate in men and uterus/ovaries in women.
Benefits the use of conventional service roles o facilitate sudden, forced transformations ("paradigm shifts ") in the collective conscious. Normal people who cause the masses to see things in a new way.
rogesha-6 = Surya in bhava-9 * imbalanced father-figures, self-righteous preachers, self-serving doctrine
rogesha-6 = Chandra in bhava-9 * imbalanced mother-figures, mixing ethnic custom with religion
rogesha-6 = Mangala in bhava-9 * imbalanced masculine agents; mixing competitive pursuit with doctrines of belief
rogesha-6 = Budha in bhava-9 * imbalanced articulation of doctrine, unfair students
rogesha-6 = Guru in bhava-9 * imbalanced father-figures, unfair doctrine, flawed philosophy
rogesha-6 = Shukra in bhava-9 * imbalanced financial values, mixing religion with drugs or money
rogesha-6 = Shani in bhava-9 * imbalanced old orthodoxies, unfairly strict doctrinal laws
rogesha-6 in Bhava- 9
rogesha-6 incompleteness resides in security-seeking 4th-from-svakshetra.
on the positive side: philosophy (9) of service (6)
on the negative side: some species of dishonesty, cheating, or exploitation in the realms of religion and philosophy or on the part of the father-figures particularly priests.
Elements of hatred, jealousy, rage, gluttony, accusations or other toxic imbalances of 6 may infect the sacred philosophies of bhava-9, or afflict the character or health of one's father
Animosity and conflict in matters of ideology and sacred doctrine
The worst offenders are usually patronizing male-agents in the father-figure role or professor-role with the karako-bhavo-nashto significators = Surya in bhava-9, Mangala in bhava-9 or Guru in bhava-9.
In the nativity of a wifely-figure, Guru can indicate the first husband.
If rogesha-6 = Surya, a tendency toward preachiness with self-righteous hypocritical implications.
rogesha-6 = Chandra in bhava-9 produces a pious mother who may be using sacred doctrine to stabilize (9 in stabilizing 4th from 6th) health imbalances mental or physical.
rogesha-6 = Mangala in bhava-9 *
One may feel dominated or even bullied in the relationship with a contentious father. Mangala's rashi and drishti incoming into bhava-9 can improve the situation. Overall, this position is well-known for indicating persistent conflict with the father-figure. His profession is likely to be engineering, military, diving, plumbing, mining, medical surgery, or another Martian pursuit.
rogesha-6 = Budha in bhava-9 * imbalanced articulation of doctrine, unfair students
rogesha-6 = Guru in bhava-9 * imbalanced father-figures, unfair doctrine, flawed philosophy generally produces a hypocritical or flawed, incomplete or inconsistent preaching of doctrine or theory
ministry of service manifests in the 9th-realms = father - patriarchal religions - dharma - philosophy - priestly ritual - temple culture - university - world travels
If rogesha-6 = uncomfortable , may insert a karmic script of jealousy, quarrelling, debt, illness and accidents, and imbalances into matters of the dharma-bhava
rogesha-6 = Shani in bhava-9
generally uncomfortable for the father's life-balance
Profound motive to offer a ministry of service in patriarchal religious settings, yet often an undertow of jealousy in the university and priesthoods of the holy temple.
Sacred doctrine (9) may cause social conflict (6)
One has a teacher-parent style of handling conflict; frequently rather patronizing (9) in style.
Father * pitri* patriarch * patronage
Significations of bhava-9 should be integrated with qualities of Surya for a more accurate profile of the father.
The father (9) = in the service(6) typically public service. May be military service, medical service, pastoral ministry, social worker, or other professional servant. Alternatively, father may be a large-scale slave owner or interact with many laborers.
pitri-karaka (father) * jyoti-karaka (light)
Even when the father is highly ranked and a carrier of public respect, inside the family life the Father becomes a difficult personality in regard to the native.
The father may be perceived as frequently disagreeable and critical (6)
or the father suffers poverty, debt, disease, divorce, disability (6).
Often the father suffers from substance disorder, is exploitive in relationships, and may seem constitutionally unable to maintain a trust.
However, with positive attributes of the rogesha-6 , the father may be committed to ministries of service to the disadvantaged.
rogesha-6 = Chandra in bhava-10 * high visibility protective, parental, securing, caretaking leadership roles in service-ministry
rogesha-6 = Budha in bhava-10 * high visibility, explanatory, instructional, signaling, managing, communications roles in in service-ministry
rogesha-6 = Guru in bhava-10 * high visibility professorial, philosophical, doctrinal, guidance roles in service-ministry
rogesha-6 = Shukra in bhava-10 * high visibility diplomatic, financial, advocacy roles in service-ministry
rogesha-6 = Shani in bhava-10 * high visibility governance, proletarian, structural, bureaucratic roles in service-ministry
Non Ministrari Sed Ministrare
Not to Be Aided, but to Give Aid
rogesha-6 in Bhava- 10 = social visibility, profession, leadership roles, public dignity
Typical career in military, medical, or ministry.
Specialties of Ministry
Career Option to choose the Dark Side
When the rogesha-in-10 = empowered, the ministry may manifest in the institutional 10th-duties
rogesha-6 resides in the political 5th-from-svakshetra. May signify a great leader of the marginalized. Usually sensitive to the miseries of poverty, exploitation, or disease among the constituency.
Surya in bhava-10 [dik-bala] * usually in a radiant, often kingly, role of symbolic confidence and entitlement * holding a public role, representing a group. or making executive decisions in a climate of conflict, accusation, or disagreement
Chandra in bhava-10 is usually in a role of compassionately caring for those who have suffered broken or toxic relationships with their parents, their schoolteachers, or their homeland. One leads by sheltering and protecting those who seek a strong parental figure. * holding a public role, representing a group. or making executive decisions in a climate of conflict, accusation, or disagreement
Budha in bhava-10 uses a communicative, explanatory approach based in conversation and descriptive information such as publication of photographs, cinema, diagrams, advertising, announcements. * holding a public role, representing a group. or making executive decisions in a climate of conflict, accusation, or disagreement
Guru in bhava-10 uses a philosophical, theological, or theoretical approach toward meeting the needs of the poor, the homeless, the unclothed, the addicted, the exploited, and the sick.* holding a public role, representing a group. or making executive decisions in a climate of conflict, accusation, or disagreement
Shukra in bhava-10 typically uses methods of diplomacy, advocacy, music, arts, women, or finance to serve the suffering
rogesha-6 = Shani in bhava-10 = Servant Leader
Signals onerous responsibility of maintaining a lawful structure under conditions of criminal behavior or toxic greed. One may be obliged to hold a burdensome public role, representing a conflicted group. or make executive decisions in a climate of disagreement.
If rogesha-6 = uncomfortable , may insert a karmic script of jealousy, quarrelling, debt, illness, accidents, and toxic imbalances into matters of the high-visibility, heavy obligation karmasthana
The personal imbalances physical, social, emotional, marital, mental, medical, financial et-cetera become visible to the public in top-of-the-pyramid location bhava-10.
if rogesha-6 = favorable, excellent placement for a high-visibility career in health sciences.
rogesha-6 in 10 = well suited to pursue a definitive ministry of service in specialties of clinical medicine, military, legal defense, decisions in times of war, or litigation professions such as judge or attorney managing accusations and lawful- blaming in the law courts.
Success in leadership roles in any disproportionate, imbalanced environment. Respected in any field that overtly handles conflicts, loss of balance, disagreement, and embattlement.
Excellent for executive management of drugs (legal and illegal), pollution, toxicity, military, medical treatments, divorce, bankruptcy, loans, and other 6th-house specialties of accusation, inequity and disproportion.
Often a highly recognized but contentious professional placement. Much criticized (6) when performing public roles (10).
Contentious, argumentative, critically mentalized
rogesha-6 in 10 = a notoriously dicey placement for those holding institutional leadership roles. Highly sensitive to perceived accusations and negative or criticizing conflicted response to public reputation.
One may enjoys wise compassion (9th from) for servants, the poor, the exploited, and the working classes
Yet, the responsibilities of high office impose an elite social environment which is not much concerned with the petty struggles of the lower classes.
Correction of disharmonies, public reputation upheld
If rogesha-6 in 5th-from-6th = Shukra-10 in the auspicious 5/9 angle to satkona, and Shukra gains supporting drishti, this can be a positive placement for continuation of relationships [Shukra] despite betrayal.
Due to the complexities of Guru's role in the Tula nativity, the most difficult angle occurs for [uchcha] Guru-10.
The expression of personal excellence in professional service is amongst the highest. True-Guru religiosity manifests as a visibly profound commitment to human service.
Yet, the environment of professional service must accommodate Guru's portfolio as bhratru-pati-3 + rogesha-6 . Leadership responsibilities encompass
Tula nativities with rogesha-6 in 10 may suffer many indignities via accusations and jealousy (6) and excess burden of petty administration (3) while at the same time the position title and other evidence of social regard is often less than top rank. One is associated with a lower class (6) thus carrying the mark of servitude, which prevents the ascension to highest social dignity.
rogesha-6 in 10 holds bona fide social governance authority = Leader. (vs. karmesha-10 in 6, where one serves the current government).
Inserts a karmic script of Service to populations who are suffering from the effects of dissolution of contract, disputes, treachery, broken promises, jealousy, servitude, quarrelling, exploitation, debt, illness and accidents, and imbalances on the physical, financial, social, emotional, cultural, and spiritual levels.
Public leadership, executive decision-making, reputation, respect, and social regard = devoted to carrying the burden of leadership in an authoritative human services ministry defined by the graha and drishti accepted by karma bhava.
Imbalance and disagreement influences one's ability to conduct leadership roles.
One leads from a pinnacle position in the social hierarchy at a time of considerable public conflict, often regarding master-slave relationships.
Iconic symbolic face of the conflict down below in the lower levels of the social pyramid.
The electorate, the plebian masses, the common people do not trust this native when one holds public office.
One may become a highly recognized symbol for
exploitation, poverty, starvation
illness and injury, infection, paralysis, disability
disagreements, war, armed conflict, fighting over natural resources
One feels enslaved to the grinding duties of high office. May use exploitation through usury, indulgence in drugs or prostitution, or police threats (if rogesha-6 is aggressive) in order to facilitate the execution of one's public responsibilities.
Jealousy at high levels of public visibility. rogesha-6 in 10 shows authority in managing conditions of animosity, yet enemies are omnipresent in the karma-bhava venue of top-level social leadership.
Enemies may be inner conditions (argument, addiction, disease) or outer conditions (criminals, adversaries, or broad realities such as poverty, starvation, or slavery)
Ultimately rogesha-6 in 10 = responsible for imposing an orderly environment which contains a disproportionate (karmic) amount of social conflict including poverty, crime, and disease, at the top level of law-making and policy approval.
rogesha-6 in 10 may become the iconic "face" of a high-visibility social conflict. One may feel the effects of a certain karma of disgrace (6) as a leader, even if one is doing a good job in the role, unless the rogesha-6 is very beneficial.
rogesha-6 in 10 = professionally identified with poverty, accidents, illness, exploitation, prostitution, slavery, the lower classes, outcastes, workers, servants, drugs-medicine, and conflict; both in their presence and in their management. Naturally supportive placement for political (5th from) leadership (10) in service (6) of those suffering imbalances, including the planet itself via environmental protection.
If karmesha-10 graha is benevolent, one may obtain a leadership role in managing serious social conflict such as war, widespread patterns of exploitation, poverty, epidemic disease, public health and other large-scale, institutionalized social problem-set.
rogesha-6 = Surya in bhava-11 * inequity, conflict via games-drama in social-economic networks. Friends have political problems.
rogesha-6 = Chandra in bhava-11 * inequity, conflict via ethnic-folkways in social-economic networks. Friends have domestic problems.
rogesha-6 = Mangala in bhava-11 * inequity, conflict via competition-war in social-economic networks. Friends have fleshbody problems.
rogesha-6 = Budha in bhava-11 * narrative of economic inequity, conflict via messaging-talk in social-distribution networks. Friends have mental problems.
rogesha-6 = Guru in bhava-11 * inequity, conflict via belief-ideology in social-economic networks. Friends have doctrinal problems.
rogesha-6 = Shukra in bhava-11 * inequity, conflict via partner-contract in social-economic networks. Friends have relationship problems.
rogesha-6 = Shani in bhava-11 * inequity, conflict via system-society in social-economic networks. Friends have status-rank problems.
Rogesha-6 in Bhava- 11
ruler of 6 occupies 6th-from-6th
service-ministry, aide to suffering, medical help = profitable
medical practitioner communities
Ruler of bhava-6 residing in 11 identifies with ministries of service, aid to the suffering, and narratives of sorrow in the context of friendship networks, collectivity, and mass participation.
Rogesha = agent of problematizing, argumentation, accusation, exploitation, and seeker of remediation (a seeker but rarely a finder) enters the realm of the marketplace, the social networks, the economic gainfulness, material profitability, awards for work accomplished, friendship, ecologies, gridworks, and interconnected communities.
This placement often compensates for the personal feeling of loss-of-balance that can be generated by the problems of 6 (betrayal, accusation) so that should one suffer acute criminal attacks there would also be economic and social recompense (11, reward).
Bhava-11 indicates the "enemies of the enemies" who are one's friends, one's economic community, the father's siblings, and one's own immediate elder sibling. 11 particularly indicates elder friends who have sibling-like qualities. After a scripted attack or injustice occurs (depending upon graha-in-6) enemies-of-the-enemies do step forward in one's service. Indeed one gains in some way from the imbalances, arguments, ailments, or pollutions of others, and the economic profit is improved by involvement with marginalized classes, war-conflict, or unfair situations.
rogesha-6 = Shani in bhava-11 * inequity, conflict via system-society in social-economic networks. Friends have status-rank problems.
Yet rogesha-6 in 6th-from-6th bhava-11 does not eliminate the scheduled problems of domain-6. If graha reside in bhava-6 surely the life-plan includes human enemies and adversarial environments, according to the nature of the graha stationed in 6. For example, Guru-6 may have priestly animosity whereas Chandra-6 has animosity from caretakers.
When rogesha occupies 11, it means that there is at least one graha in bhava-11 Therefore, one enjoys at least some distinctive friendships. The friendships provide a counterbalance to the animosities. However, the friendships do not cancel the animosities; and indeed one's friends have their own miseries again as indicated by the nature of the graha residing in bhava-11.
Affinity for the laboring classes and prone to interact with issues of servitude on the larger scale economics
There is much cycling and recycling of the friendship alignments, due to rogesha located in 6/8 from svakshetra. Friends may be numerous (L-6 Guru-11) but unreliable, or economically unsupportive.
Unlike rogapathi-6 in 8, this placement of rogesha-6 in bhava-11 is not a viparita raja yoga and does not eliminate the debts, illness, or toxicity of conditions in bhava-6. Rather, it broadly suggests that one's friends have problems of a specific type related to the graha.
The friends may become enemies and if conditions are pernicious enough the "friends" may become criminals and cause one's demise.
Inserts a karmic script of imbalanced relationship behavior into bhava-11 = income, goals and achievements, networks of friendly association, and systems of ideas. Imbalances include jealousy, betrayal, quarrelling, debt, illness and accidents.
One profits via the hard path of managing large-scale (11) social-class conflicts (6), widespread popular (11) patterns of servitude and exploitation (6) and epidemic (11) poverty + disease (6).
Profit from dealing with the victim class, the servant class, working class, those socially identified with laboring, illness, of exploitation.
If bhava-11 receives support from favorable graha and drishti, one may have an impact in reversing (6th from 6th) some of the worst manifestation of these ancient, large-scale karmic maladies.
Due to ruler of 6 located in the enemies-of-the-enemies 6th-from-6th, this yoga signal the significant reduction or correction of medical problems arising from the unbalanced environment of bhava-6. Treatments may be painful, toxic, or unpleasant, but may succeed in meeting their objective (11 goals).
Ruler of 6 occupies 6th-from-6th. This yoga does not cancel the rogesha's unsavory interest in accusations and complaints. There may be numerous court-cases, defamations, and disagreements during any bhukti of the rogesha. Depending on the nature of the graha ruling 6, these arguments may be long, bitter, and complicated. Nevertheless, one tends to win in litigation, especially when fighting a strong enemy and especially when the matter is protracted.
Often favorable results when the rogesha is also a natural papagraha, or the rogesha is with Rahu-or-Ketu.
Signal of the frenemy = well-wishers who are not. Periods of rogesha-6 suggest caution in presumptions regarding members of the friendship network.
Usually underpaid * salary unequal to comparators
If rogesha-6 is well-disposed, the actions of contract-breaking, divorce, betrayal, unbalancing, dis-arranging, un-matching, un-pairing, dissolution of agreements = may be gainful.
After carrying on an illicit affair with the married Mr. Gingrich for six years, CG was able to contractually marry him in a period of Rahu's ruler Shani . This illicit-origin relationship, once legalized, activated her powerful [uchcha] Rahu + Guru in 11. Rahu-Guru manifested economic resources (11) such as private donor funding and private airplanes.
Most forms of medical treatment (6) will succeed in assisting the native to meet one's goals (11).
rogesha-6 resides in the disagreeable 6th-from-svakshetra.
The broad network of friendly association includes many friends and some enemies. Enemies infiltrate the network of friends.
Jealousy even amongst one's friends.
One is not unable to earn an income, but the conditions of earning are rife with conflict. Short-term contracts and piece work, even overtly criminal activities, characterize the marketplace earnings situation.
Buying and selling of debts, re-financing of loans, and marketplace management of poverty, illness, and crime.
Profitable actions = skillful management of social conflict and disease.
If the graha is malefic, it is possible that a criminal element may influence one's earnings. However, it is more likely that a ministry of service is a necessary foundation upon which to base one's earnings. Typically one earns via service according to the graha.
rogesha-6 Guru in 11 earns via service to universities and priests, via teaching, world culture, religion, and global travel;
rogesha-6 Shukra earns via service to women and one profits via the female presence in the marketplace (also drugs);
Servitude in the marketplace. Difficulties in earning a suitable income are never fully resolved. One feels exploited or disregarded in the marketplace.
Native is prone toward marketplace strategies for solution of large-scale social inequality. Applies new conceptual thinking toward care for the clinically ill, criminals, the poor, the ignorant and those without access to basic human services.
Wants to involve the normally ostracized or marginalized classes in broad-based exchanges of good and information, to increase participation and opportunity for those who would be outsiders. Incurs much animosity from the market owners as a result.
Large-scales success or failure of this equalization approach depends on the graha.
QUOTATION Das commentary :
if The lord of the 6 is in 11,
and the lord of the 6 has at least one beneficial placement attribute.
if The lord of the 6 is in 11,
and the lord of the 6 has at least one beneficial placement attribute."An older sibling may be an officer having the authority to impose fines and imprisonment."
rogesha-6 = Guru in bhava-12 * [Harsha Yoga] * many meditations, much sanctuary retreat, expansion of conflict within the imagination. Protected from physical harm, broad understanding of human miseries (6).
dreams / meditation / sanctuary /subconscious / private worlds
Harsha Yoga rogesha-6 in 12 = dissolution of debt, dissolution of argumentative conflict, dissolution of slavery, dissolution of addiction, dissolution of pollution into the realm of visionary prayer.
Dissolution of criminal accusation.
One may becomes a model of problem-solving via raising the conflict into the realms of spiritual guidance and imagination.
rogesha-6 = Budha in bhava-12
There may be a commercial profit or benefit from writing or publication about topics such as divorce, disease, addiction, exploitation, distrust, or disappointment. Whatever the imbalanced condition, there would rarely be serious harm from it and furthermore the details may be discussed in public.
Although [Harsha Yoga] does protect the native from criminal conviction -- and it protects the individual even when others in the environment are engaged in unseemly activities -- there are inevitably some health issues too.
When rogesha-6 = Shukra in bhava-12
When rogesha-6 = Shani in bhava-12 one is broadly protected from blame accruing to the government or institution one serves, but the karma of illness or injury can occur relatively later in life.
Shani indicates discipline, structure, rules, and institutionalized regulatory behaviors.
Conflict (6) in the bedroom
Inserts a karmic script of jealousy, quarrelling, debt, illness and accidents, and imbalances into the 12th house, where these disturbances are discharged into the dreamlike astral ether.
Often, family quarrels are dissolved when either parent takes a long residence in distant place
Inner Voice of Criticism and Complaint
There is often some meditative or prayerful spiritual practice in place in One 's life but the voice of the spiritual guides may be adversarial and conflicted (6). Luckily all things in bhava-12 are dissolved and dispersed eventually.
One is perhaps getting high-conflict advice from the beyond but one's ability to enact the warlike directives from the spirits is dissolved before it manifests.
Nevertheless, prayer and intuitive insight may be misused with this placement, and One is well advised to double-check the instructing source.
rogesha-6 resides in 7th-from-svakshetra.
Jealousy in the private bedroom, the dormitory, the prison cell, the monastery, and the meditation room.
Marital conflict, privately in the bedroom. Mental illness may be due to incomplete resolution of physical illness.
One may perhaps enjoy a criminal imagination, or one is fantasizing always an argument, divorce or disease.
Harsha Yoga rogesha-6 in 12 brings notably beneficial effects of dissolution of enemies, debts, and disease. The benefits can be most obvious during period of rogesha-6 ; but if rogesha-6 has companion graha, the benefits of Harsha Yoga can extend into the periods of the companion graha.
The normally contentious Matters of the mother's relatives (6) are somewhat eased due to the Viparita Raja Yoga.
rogesha-6 in 12 can be a positive trait for researchers in the area of social policy and large-scale human welfare; for novelists and others who can make positive use of inquiry into the criminal imagination.
Clairvoyant crime-solvers with this marker can enter the distant mind of the criminal.
Medical clairvoyance; intuitive healing of mental-physical conditions; exploitation by ghosts or predatory ancestors.
Fine placement for service work with the denizens of other worlds.
Whether the astral experience is pleasant or unpleasant results, depends on the graha.
~~ A New Earth 1948- philosopher Eckhart Tolle
"See if you can catch yourself complaining in either speech or thought, about a situation you find yourself in,
what other people do or say, your surroundings, your life situation,
even the weather.
It invariably carries an unconscious negative charge.
When you complain, you make yourself a victim.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso , and Dr. Howard C. Cutler, M.D. (1998, 2004).
on small changes, self-management, and developing spiritual strength.
on tolerance for exploitation or injustice.
[Do you have any thoughts about how a person could go about increasing their feeling of autonomy or freedom at work?]
H.H."... it will completely depend on the person's individual circumstances , what position they are in.
Let's take the example of a prisoner. Now of course it is best not to be in prison, but even in that situation, where a person may be deprived of freedom, he or she may discover small choices that they are able to make .
And even if somebody is in prison, with very rigid rules, they can undertake some spiritual practices to try to lessen their mental frustrations, try to get some peace of mind. So they can work on internal development ...
if people can do this under the extreme conditions of prison, in the workplace people may try to discover small things, small choices that they can make in how to go about their work.
And of course, somebody may work on an assembly line with little variation in how to do their tasks, but they still have other kinds of choices in terms of their attitudes , how they interact with their co-workers, whether they utilize certain inner qualities or spiritual strengths to change their attitude at work even though the nature of the work may be difficult. ...
of course, when you are talking about rigid rules and lack of freedom, that doesn't mean that you are required to blindly follow and accept everything others tell you.
In instances where the worker might be exploited , where the employer thinks of nothing but profit and pays a small salary and demands a lot of overtime, or where one may be asked to do things that are not appropriate or are unethical, one should not simply think,"Well, this is my karma ,"and take no action. Here it is not enough to think,"I should just be content."
If there is injustice , then I think inaction is the wrong response .
The Buddhist texts mention what is called "misplaced tolerance," or "misplaced forbearance."
The appropriate response really is to actively resist it , to try to change this environment rather than accept it. One should take some action ... perhaps one could speak with the boss, with the management, and try to change these things.
One needs to actively resist exploitation . And in some cases, one may simply need to quit and to look for other work."
Shakya-muni, the "hardest working man in Service"
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
Generous Wisdom : Commentaries by His Holiness the Dalai Lama XIV on the Jatakamala Garland of Birth Stories.(1992). Tenzin Dorjee (Trans.) Dudjom Rinpoche (Ed.).
"Shakyamuni Buddha, even when he was a trainee on the path , was solely concerned in both thought and action with others' welfare.
Whenever he found an opportunity to work for others, no matter what difficulties he faced, he was never discouraged .
He never hated obstacles and hardships encountered on the way.
Just because he was so determined to work for others in the past, even as a trainee on the path, it is needless to say how much more it is so with him now as a completely enlightened person.
As the saying goes, "A parallel life story of a teacher is an enlightening practice for posterity."
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso .
True Sources of Suffering
"...let us discuss true sources of suffering.
The fact that sufferings are not always produced but are produced in some places at some times and cease at some times and in some places indicates that they are caused.
Logically, it can be said that sufferings are caused because of being produced occasionally. If sufferings were produced causelessly, either they would never exist or they would always exist.
Since sufferings are caused , one needs to look into what their causes are. In the Buddhist systems, the causes are explained to be contaminated actions and afflictive emotions....
For instance, if I had an angry feeling, this could serve as a motivating force that would lead to a harsh attitude, harsh speech, and harsh physical gestures.
Since the anger that serves as the motivating factor is a defilement--an afflictive emotion --the physical and verbal actions done through that motivating force are negative karmas, negative actions.
Through them, the atmosphere immediately changes into one of tension.
Right away, I might not feel the effects of those actions, perhaps even feeling that I had gained a victory over someone, even shouting, "I have won."
However, later I will feel very sorry and shy, deep down experiencing a guilty conscience. Similarly, those around me would immediately lose their tranquility and peace.
These are painful results of actions impelled by a bad motivation.
Conversely, a good, open, sincere motivation such as compassion with a deep respect for others impels verbal and physical actions that immediately create a peaceful, harmonious, enjoyable atmosphere.
Due to that, I feel happy and calm, enjoying that atmosphere, and others around me also enjoy the same. Therefore, bad motivation creates problem-sets, suffering, and pain, whereas good motivation creates happiness and peacefulness--something good.
This is the general explanation.
On a deeper level, right at the time of an action, predisposing potencies are instilled in the consciousness.
The performance of an action establishes a predisposing potency in the mind that, in the future, will serve as the causal condition for one's experiencing a good or bad effect."
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
"We often speak of the external enemy.
For example, in my own case, our Chinese brothers and sisters are destroying Tibetan rights and, in that way, more suffering and anxiety develops.
But no matter how forceful this is, it cannot destroy the supreme source of my happiness, which is my calmness of mind.
This is something an external enemy cannot destroy. Our country can be invaded, our possessions can be destroyed, our friends can be killed, but these are secondary for our mental happiness.
The ultimate source of my mental happiness is my peace of mind. Nothing can destroy this except my own anger."
file update = 14-May-2021
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~~ Epistle to the Philippians 4:8