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Budha Main Page

  1. Budha in bhava-1 [dik-bala]
  2. Budha in bhava-2
  3. Budha in bhava-3 [svabhava]
  4. Budha in bhava-4
  5. Budha in bhava-5
  6. Budha in bhava-6 [svabhava]
  7. Budha in bhava-7
  8. Budha in bhava-8
  9. Budha in bhava-9
  10. Budha in bhava-10
  11. Budha in bhava-11
  12. Budha in bhava-12

  1. Budha-Mesha
  2. Budha-Urisha
  3. Budha-Mithunaya [svakshetra]
  4. Budha-Karkata
  5. Budha-Simha
  6. Budha-Kanya [uchcha] [svakshetra] [16-20 mulatrikona]
  7. Budha-Tula
  8. Budha-Vṛścika
  9. Budha-Dhanus
  10. Budha-Makara
  11. Budha-Kumbha
  12. Budha-Meena [16-20 nīcha]


OM hrim krom aim grhanathaya budhaya svaha

nīcha = 15-20 degrees

Professor Budha

Parya * Parthya * Pana * Paranaya


Smarga * sMargara * sMarjari




Mina * Minamatsya * Matsya * Machchu

Antya * Antyabha * Jhasha

Prithuroman * Timi

Mercury the Merchant



Merx * Mark * Merch

sMargara * sMarjali * Marketa

Enki * Nabu


Neba * Borsippa

resides in

Piscetis * Ichthys * Fish

intuitive cunning * kenning


Public Figures

Budha in bhava-1 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] [dik-bala] intuitive narrative of body, self, identity

Budha in bhava-2 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] intuitive narrative of values-fulfillment, natural resources

Budha in bhava-3 [svabhava] [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] intuitive narrative of cohort, siblings, announcements

Budha in bhava-4 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] can become nicha-bhanga yuti-Shukra

intuitive narrative of parents, homeland, roots, routine, ritual * discusses the mother-figure,

  • Out on a Limb 1934- drama-esoterica Shirley MacLaine [Budha-4 parivartamsha Guru-10]

Budha in bhava-5 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] intuitive narrative of drama, politics, creativity

Budha in bhava-6 [svabhava][nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] [svabhava]

[Vimala Yoga] [believing dharmesha for Tula indriya-lagna]

[conceptually imagined arguments] [dreamlike accusations] [intuitive handling of conflict]

Budha in bhava-7

[nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra][energizing lagnesha for Kanya indriya-lagna] [dutiful karmesha for Kanya indriya-lagna]

intuitive narrative of relationships, contracts, deals

Budha in bhava-8 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] intuitive narrative of mysteries, unexpected force, sudden change

Budha in bhava-9 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra]

[narrative of intuitive perception] [dreamlike instructions] [clairsentient explanations] [father may talk devotionally]


Budha in bhava-10

[nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] [energizing lagnesha for Mithuna indriya-lagna ] intuitive narrative of leadership, responsibility, maintenance of the social order *

Budha in bhava-11 [nīcha] [potentially nicha-bhanga if yuti uchcha-Shukra] [Dhanayoga = Budha-11 rules 2] intuitive narrative of economy, community, network

Budha in bhava-12 [nīcha]

[potentially nicha-bhanga if yuti-Shukra] [Harsha Yoga] [visionary narrative of clairsentient intuition] [conceptual articulation of symbolic messages]


  • cinematic actor, politician Charlie Chaplin

  • PlayBoy 1926- publisher Hugh Hefner

  • social justice activist Coretta Scott King

Busy Budha feels neutral toward His landlord benevolent Brihaspati

  • However, Guru treats His tenant Lord Budha as a satrugraha * enemy.

In the rashi of Minamatsya, Budha's characteristic detailed verbal logic tends to be drowned in Meena's streaming, undulating, indistinct, deep-sea swells of inspirational hope.

Jack of all Trades, Master of None

Imaginative Meena-Budha may lack denotative discrimination in vocabulary and verbal register

[nīcha] Budha does not lack articulatory power.

Barring harsh or heavily burdened drishti, especially from Shani, the Kumara's capacity for enunciation is normally unimpeded.

However, a brilliant explanation delivered by the [nīcha] Budha may be laced with register-inappropriate language, such as expletives. The vulgarities of street speech may mingle with the refined distinctions of academic discourse.

This winding, poetic mode of communication may feel like a dive into the deep seas of ancient meaning. Or, it may be so laced with flights of fancy, so permeated with high concept or childlike imagination, that only a committed audience may be able to follow along.

[nīcha] Budha often has a bit of a potty-mouth, which indiscriminately mixes snippets of tavern-talk with the high lexicon of conceptual thought.

  • Theory of Relativity 1879-1955 Physics Albert Einstein + [Budha nīcha-bhanga] [Budha-yuti-Surya] + [uchcha-Shukra-yuti-Shani]. Highly praised-and-prized ability to explain abstractions of conceptual physics. However, as his theories developed, Einstein did little of his own mathematical calculation -- leaving that technical task to others, especially graduate assistants. AE was famous for his vulgar jokes.

By contrast, [uchcha] Budha-Kanya is sharply discriminating in word choices, and tends to utilize the socially appropriate register.

Inspiration [Guru] vs. explanation [Budha]

  • wisdom comes via the otherworldly in-breath * inspiration
  • some challenges of speech on the this-worldly out-breath * explanation

Leaps of faith vs. stepwise chain of facts

Emitted by [nīcha] Budha, instructions often lack the 'scaffolding' necessary to follow a series of logical steps. Rather, bluntly asserted truths demand either acquiescence or denial with little opportunity to know their precedent.

The statements made by [nīcha] Budha may be correct individually, but the chain of reasoning that is normally used to arrive at rational conclusions is often broken in several places.

In substitution for the expected reasoning steps leading to a sensible conclusion, [nīcha] Budha takes a leap of faith [Guru]. [nīcha] Budha freely mixes data from the material world (the normal province of Budha) with data from the world of the imagination [Guru].

If the audience is aware of the special nature of the [nīcha] Budha's communicative methods, and the audience knows that this agent freely mixes information from the two worlds without identifying either source - so that imagination is made to sound material and material is made to sound imaginative - then the communication may be quite engaging.

However, the communications of [nīcha] Budha are not well understood in the modern world, where mixing beliefs with facts is generally considered evidence of woolly thinking.

transcendence, transference, transition

Mental traffic [Budha] moving rapidly across the bridge from earthward material plane to heavenward astral plane [Meena].

Meena, the dreamlike rashi of all-encompassing, all-inclusive Guru, can welcome any graha EXCEPT Budha.

Budha the chatty conversational mentalizer develops several rather problematic traits in quiet, reflective Meena. Weakness related to any task that requires detailed, earth-bound stepwise argumentation, explanation, instruction. However, all of the problematics have partial solutions, including the best medicine which is self-knowledge.

jump to conclusions

Expands the reflecting pool [Meena] of the mentality, while generating [Guru] a discourse [Budha] of spiritual perception that may be rather illogical because it takes leaps-of-faith [Guru] over the expected sequential steps in the explanatory, instructional argument [Budha].

Because the concepts tend to overwhelm the details , Budha-Meena is usually a capable inspirational preacher or Guru-type believing proselyte.

Yet, Budha-Meena is not usually a clearly articulate trainer, explainer, instructor, report-writer, documenter, or messenger (except religious evangelist).

A promoter of theory and big picture view. Inspirational and divinely poetic. Yet unless there is planetary support from Shani's "common sense" Budha-Meena may be missing the communicatively essential "operational" details.

May also be missing a specified testing methodology, or missing ability to articulate the logic of research methods. However, this "skipping steps " behavior does not in any way detract from the potential brilliance or ultimate truth of their final conclusions.

The [nīcha] Budha person who is blessed with self-knowledge will appreciate that Budha-Meena mentality benefits from articulatory assistance with explanatory rational details such as diagrams, charts, programmatic instructions, computations, and methodologies (or any sort of -ology).

If Budha-Meena can obtain the technical support that can help clarify and complete their reasoning process in a more "down to Earth" fashion, then their conclusions may be celebrated as inspirational, spiritual uplifting, and ultimately true. It is important for all involved to appreciate that the Budha-Meena conclusions are often very true

Yet without the operational explanatory steps, attributions, and tested details, one may be tempted to go out on a limb and make seemingly wild assertions or prophetic predictions that collapse, causing the legendary indignity of the [nīcha] Budha.

Indignity of insights = Budha lacking "common sense" support from Shani

  • Out on a Limb 1934- drama-esoterica Shirley MacLaine became a public exponent of alternative history narratives which, while accepted by a subculture, are unfamiliar to her mainstream audience. Without providing a scaffolding mechanism for mainstream readers to understand her claims, MacLaine's books were ridiculed. Her [nīcha] Budha's fantasy-conceptualism is exacerbated by Guru's drishti to Budha. Yet Shani the potential"common sense" corrector cannot help Budha because Shani occupies 12th-from-Budha"invisible to Budha.

Dignity of insights = Budha receives common sense support from Shani

  • Theory of Relativity 1879-1955 Physics Albert Einstein + [Budha nīcha-bhanga] [Budha-yuti-Surya] + [uchcha-Shukra-yuti-Shani] arranged for graduate assistants to perform the mathematical calculations necessary to completely explain his theories. Intuitively, he already knew what the conclusions would be. However, to instruct the scientific community in handling an unfamiliar new set of outcomes created by the new paradigm of post-Newtonian physics, he was obliged to fill in the "giant step" gaps in his reasoning with specific articulated mathematical phrasing. His Shani-3 yuti [nīcha] Budha-3, where Shani-3 has parivartamsha with Guru-2 shows the language ability [Guru] to explain abstract concepts in an amusing, simple style.

Bidding Bantering Budha's narrow-view attention to hand-craft and propensity to make announcements may sometimes pre-empt Budha-Meena's engagement in quiet, Meena-appropriate broad-viewreflection. Without planetary compensation (such as Einstein had) the mentality may oscillate rapidly between theory-and-practice.

Budha-Meena is like being at a silent retreat where some anxious person just can't stop talking. In fact, Budha-Meena folk are often drawn into quiet spiritualized sanctuary environments [Meena] such as retreat centers, ashram and monastery, elder or convalescent care.

Budh_Meena.jpg Budha mentalizes the spiritual intuition while Meena's reflective clairsentience dissolves and obscures the logic of bantering Budha's arguments.

In my files: the case of a talented young Budha-Meena-3 designer whose imagination [Meena] overwhelmed his argument [Budha] and damaged his business (3).

After graduating from a prestigious college, he had designed a number of products with household, athletic, and automotive utility. He had credibility due to his education and his family's rank. It seemed like his products were going to be commercially successful, because they seemed to be addressing real market needs at just the right time.

of course, to progress his ideas from the visionary design stage into the manufacture and sales stage, he needed to acquire funding. In order to convince his investors, he was going to be obliged to explain each step of his process. At this point, the Budha-Meena person became - as they often do - a victim of his own imaginative mind.

The products while well-timed for market needs were all quite mundane in application. Yet, the young man connected their earthly simple functions to the great waves of truth in the universe, and he mused profoundly over the broad effects that these items could have in different iterations, and the genius of human creativity filled with the inspiration of divine light.

Delightfully imaginative as these electro-magnetic initiating thoughts were, he expressed them in entirely the wrong context - a practical, dollars-and-cents investors meeting -- and furthermore he got so swept up in the experience of connecting human experience to divine inspiration that he became increasing convinced of the immense power embedded in these utility products... so much so that he imagined far-reaching profits and a great fortune for his family lasting into the generations...

The investors meanwhile thought him a little nutty. He would not reveal enough about the workings of his products for them to make a decision; rather, he pontificated about the glory and the power of

  • Dualistic, subject-object Budha talks and writes *about* Meena's merging-with-the-divine spiritual experience.

  • Yet, Budha's dualistic internal intuitive narrative is far too busy and mercurial to commit to a stable interpretation of Meena's intuitive flow.

Thus Budha's explanatory, discursive output, framed in a vocabulary of broad, vague, philosophical concepts, tends to sound pedantic and self-important - even though this is not Budha's intention, because Budha is only a reporter and the Kumara is not an agent of ego.

Budha-Meena's daily dialog, couched in the language of cosmic breadth, spiritual union and dissolution of the ego-membrane into the vastness of all existence, may be frustrating for bantering Budha's listeners, who may expect the Budha-Meena to function as a guide into Other Worlds.

  • Knowledge of Higher Worlds 1861-1925 Rudolf Steiner [nīcha] was able to express the human need to make contact (3) with angels and otherworldly messengers

However, Budha the administrator is very much anchored in the dualistic, materialistic business of This World.

Unless rescued by a parivartamsha yoga or other extraordinary planetary circumstance, Budha-Meena does not know the future and cannot lead anywhere.

  • Budha the Secretary simply loops through a routine scripted discourse, repeating the basic insights of all wise gurus of all time, collating and reassembling the kernels of ancient instructions for crossing the bridge into Other Worlds (past and future)

"Taking teachings " may become a distracting habit. One talks *about* the spiritual Guru, about the dogma, about the sangha, about the scriptures. Yet, the wisdom embedded in these assets is missed due to bidding bantering Budha's tendency to objectify experience, in order to describe it.

Restlessness and frustration, criticism of the religious practice of others, and a spiritualization of writing, arguments, text-analysis,

In Meena, the Kumara is especially encouraged to make pronouncements about matters spiritual and religious.

Thus one prefers a vocabulary of wisdom-teaching, liberation from the material, psychic sensitivity in preference to a drier logical style. Yet, the mental experience feeding these apparently wise statements is far too superficial to generate the expected teachings.

Budha-Meena may go through life talking about faith, spiritual practice, the guru etc. Yet, in actual reality the mind is restless and verbally over-expansive and a meditative calm in the mind is rarely achieved.

Budha-Meena tries to describe the mundane and repetitive daily transactions of life in rather overbearingly profound and philosophically important terms.

The result is a ponderous style of speaking and writing which can annoy those looking for a simple and concise report on an event of daily reality.

  • Budha = bandesha-4 +yuvati-pati-7 from Meena indriya-lagna

  • Good for schooling; cultural roots (4) and human relationships (7).

Results depend on the disposition of Guru. Overall

Pashupati lord of flocks = a shepherd. If nīcha-bhanga conditions are satisfied, may give fruits of finding pathways toward entirely new perspectives from which problems can be re-conceptualized.

Budha-Meena may be an excellent problematizer and have a broad perspective, as well as a strong perceptual affinity with children.

Typically, bantering Budha's pragmatic, technical intelligence becomes overextended in Guru's expansive, cosmic sign. the native bounces somewhat unpredictably between declaration of reality and philosophy, fact and theory, law and principle.

One does not lack analytical intelligence but indeed lacks a mental resting place, and often cannot effectively describe one's own thought process. Budha-Meena represents an intuitive messaging style directed by astral-imagery which can be hard to interpret in more pragmatic circumstances.

Handicap: overloaded speech

Mode of expression = often mismatched to the predominant social register.

When fast, lightweight, quick conversational idiom [Budha] is socially appropriate (as it is 90% of the time in modern life) ones rather ponderously formal speech and writing style may be perceived as too broadly expansive and overloaded with meaning (Guru-ized).

Mentally the native may be unable to quickly adjust to a change in topic. One may struggle to adapt the thought process to the pragmatic matter at hand; instead always applying a philosophical grandiosity to matters commercial and superficial.

Skilled communicators skillfully adjust their prosodic style. Conversations move to high-medium-low speed according to the surface conditions of the communications environment. Ideally, Budha makes quick reports and announcements about the news of the day.

Meet and greet is Budha's specialty. Yet, the native burdened by a [nīcha] Budha may become a bit of a social albatross due to one's habit of casting every minor gesture into the frame of scholarly discourse.

In logical decisions, especially those quick and on-the-spot, often perceived to make"mountains out of molehills."

Imagery-guided thinking can appear confused, childlike, psychically permeable, other-worldly, and suffering interference from spirits .

Budha-Meena may try to incorporate far too much information into a single decision, and insist on maintaining the"big picture' even when the 'small picture' is right-sized for the task at hand.

Mentally, the native experiences some mental discomfort, knowing that one's message is not clearly understood. Perceived to be too sensitive to suggestion by out-of-body entities, and easy for outsiders to manipulate.

Budha-Meena can become so much overloaded with imagistic spiritual information that the native becomes pragmatically dysfunctional in the more linear, materialistic processes of daily life.

Sales, marketing, advertising, messaging, writing tasks and participating in team meetings may become so cumbersome that the native despite strong intelligence could struggle to keep a job in the modern information economy.

Likes to think about guidance along imaginative pathways to wisdom.

Since Pushan's world of astral travel is ruled by Professor Guru (to whom Budha is an Enemy) the Kumara does a poor job in this task.

  • Vocabulary of cosmic merging, imaginative experience, ecstatic vision. People like to hear their speeches, which often display a childlike innocence and purity.

In an overall healthy nativity, this Budha benefits poetry, song-writing, inspirational religious talks, communing with nature, trance-channeling, and prayer - as well as every variety of imaginative art.

(see more on [nīcha] Budha in the Q/A below)


Portland Oregon: Lan Su Chinese Garden in springtime

Q: My Budha-Meena [nīcha] joins uchha Shukra in labh-bhava of my nativity.

  • Does radix Budha receive neechhha bhanga correction due to proximity to [uchcha] Shukra?

A: IMO, Budha does not receive nīcha-bhanga in this situation. The preferred rules to establish nīcha-bhanga can be found in Pdt. David Frawley's The Astrology of the Seers

At least two forms of cancellation are required to achieve nīcha-bhanga:

  • debilitated planet occupies a kendra [definitely if in bhava-10]
  • The lord of the nichha graha = uttama

nichha = reduced somewhat if:

  • lord of the nichha graha is strong or svakshetra
  • if debilitated planet hosts an uttama planet in one of its rashi
  • nichha graha = retrograde * vakragati * crooked

For your own nativity

1. Budha in labha bhava, not a kendra

2. Guru-Mithunaya , not uttama

3. Guru-Mithunaya , not svakshetra

4. bantering Budha's rashi = no uttama graha in Mithuna and Kanya

5. Budha not retrograde

Shri Raman's view:

300 Combinations 1912-1998 Jyotiṣika B. V. Raman proposes that nīcha-bhangais obtained when the lord of the nichha graha Occupies a quadrant from lagna or Moon.

  • By B. V. Raman's standards, your Budha-Meena would receive nīcha-bhanga because Guru occupies a quadrant from your Uttarabhadrapada Moon.

BP Lama commentary on Budha-Meena * [nīcha] 15-20

Budha generally gives neutral results.

Unfortunately, in practice, Shri Raman's rule does not give the expected results. traditionally, a nīcha-bhanga graha should provide Truly exceptional performance in life, especially during its Vimshottari dasha periods.

  • Theory of Relativity 1879-1955 Physics Albert Einstein + [nīcha] Budha-yuti-Surya + [uchcha] Shukra-yuti-Shani had your same combination of [nīcha] Budha and [uchcha] Shukra * But in bhava-3* and with a parivartamsha yoga applying between Shani + Professor Guru .

  • It is true that in Einstein's nativity, Professor Guru occupies 4th kendra from Chandra... but the kendra placement is key to the unbungling of Budha.

Professor Budha's proximity to [uchcha] Shukra would not be enough to reverse nichha status, in any house.

It is important to appreciate that [nīcha] Budha's messaging style is naturally intuitive, childlike, and sensitive like sonar in the deep ocean. Budha-Meena is less linear and analytical, while more pattern-recognizing, intuitive, and"gestalt" in messaging style. , more apprehending and less comprehending.

Lacking cancellation, [nīcha] Budha remains a successful messaging style for persons working in the arts. Meena-Budha provides quick access to the imagery of the astral world [Meena] and an open-minded, childlike sense of wonder at the many paths which meander through the universe.

Budha-Meena doesn't really need to be"corrected". However, it makes sense to avoid forcing the Budha-Meena into highly analytical environments, or any venue when one's natural intuition must be suppressed in favor of conventional logic.

[nīcha] Budha doesn't normally have polarizing catalysis related to learning (unless He receives restrictive drishti from Shani) but He often struggles to express His ideas in conventional logic.


Budha-Meena * the nīcha range = 15-20 degrees

Comments on this placement when in bhava-3 for Maraka lagna:

[nīcha] Budha causes misinterpretations and false expectations.

You try to spiritualize [Meena] the world of mundane business (3) and may be too imaginative or too generalized in your thinking to really succeed in the detail-oriented, factual world of daily commerce.

  • You have to make a concentrated effort to use transition signals in your speech, to be clear and specific, and resist making ‘jokes'.

Budha bhukti generally bring a combination of disagreement and sickness (6) mixed with philosophical enlightenment and wisdom (9)

Budha-Meena * the nīcha range = 15-20 degrees

comments on this placement located in bhava-12 for Mesha indriya-lagna

Budha = bhava-12 allows free flowing the imagination that is stronger than the logical reasoning. One may engage in sentimentally emotive, generously embroidered inner intuitive narratives.

However, [nīcha] Budha in 12 does not lack ability to do the receptive activity of learning and when yuti Surya (but not combust) the intelligence of Surya can create a rich inner narrative that can express successfully in fiction writing or detailed drawings done from"thought experiments " or complex musings similar to Einstein's.

Meena = the most dreamlike rashi, even more than Karkata, because Meena indicates the bridge that connects waking material five-senses human reality to the alternating reality of nightly dream-excursions throughout the astral plane .

The problematic pattern may emerge when [nīcha] Budha must produce logical explanations that match the experience of five-senses material reality. Often [nīcha] Budha is a bit unclear about the distinction between the planes of perception.

The intuitive and imaginative gets mixed with the logical and grammatical. Although poetic, it can be challenging for mere mortals to understand to understand what [nīcha] Budha is indicating, at least when all parties are participating in the human waking state.

* Yes I know the waking state really *is * the dream, but consensus reality mandates the opposite definition. And it is the business of making definitions which is problematic for Budha-Meena*

Generally this is an output issue of productive communication not an input issue of receptive learning and interior processing. Budha-Meena is perfectly competent to understand. Meena-Budha 12 is not learning handicapped in any categorical way. However, the native born with this placement of Budha will benefit from appreciating how the output is generally received by the more material-plane minded.

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso

  • Lighting the Way

  • translated by Geshe Thupten Jinpa
  • p 30

"At the level of conventional truth we all naturally possess both the desire and the potential to overcome suffering and to attain happiness.

In this context, we can reflect upon the Buddha's teachings on the Four Noble Truths and the Two Truths, and on the basis of such reflection we gradually develop an understanding

of how we can gain freedom from suffering and of the potential we possess within ourselves for accomplishing such a goal.

We can reflect further that: 'Just like me, all other sentient beings possess this same desire and potential to be happy and overcome suffering',

and ask ourselves: 'If I continue to be guided by my own self-centeredness and, through my single-pointed concern for my own well-being, continue to ignore the well-being of others, what will the consequences be?'

Then we can reflect: 'From beginningless lifetimes I have harbored this self-cherishing attitude and have grasped onto the notion of an intrinsically real, enduring self. I have nurtured these two thoughts of self-cherishing and self-grasping deep in my heart as if they are twin jewels.

But where has this way of being led me?

By pursuing the dictates of my self-grasping and self-centeredness, have I actually managed to attain the fulfillment of my self-interest?

If it were possible, surely by now I should have achieved my goal.

But I know that this is not the case.'

We should then compare ourselves to enlightened beings such as the Buddha Shakyamuni who achieved total victory over all defilements and perfected all qualities of goodness. We should then ask ourselves: 'How did the Buddha accomplish this?'

Through contemplation we will come to recognize that, at a certain point in his existence, the Buddha reversed the normal way of thinking and being.

In the place of self-cherishing he cultivated the thought of cherishing the well-being of other sentient beings, and in place of self-grasping he cultivated the wisdom realizing the absence of self-existence. In this way he attained full awakening."


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