only search B.P. Lama Jyotishavidya


AUM som somaya namah

AUM hreem shreem chandraya namah

OM shram sreem shraum sah chandraya namah

Learning Pathway of

needs & feelings

चन्द्र candra चन्द्


Chandrama = Chandraya

माता mātā [the measurer]




Somana = Soma


Thomma = Tha = Thingat



आत्ममय ātmamaya [my own self-essence]

ऋक्षराज ṛkṣarāja

Moon - Mens

Nanna = Inanna = Anna = Di-ana

Sin = Sinai = Serena = Selene

Luna - Aah - Iah


Calming Caretaking Chandra

is responsible for scheduled Emotional Learning Experiences within the School-of-Earth Curriculumr.

[energizing-identifying lagnesha for Karkata indriya lagna]

Somana's curriculum is designed to develop Mastery in topics of Sensitivity

  • Emotional Flow

  • candle, kindle, chandelier, candescense

  • dwelling, settlements, security, shelter, shell

  • place-of-belonging

  • kitchen, cooking

  • rhythm, ritual, rites, rita, arithmetic, rate, pace, beat

  • roots, ruts, routes, routine

  • folkways, ancient habits, old customs

  • way-of-life, seasons, climate

  • entrainment to the cycles of consciousness

  • patriotism, parochialism, property ownership-stewardship

  • established ethno-cultural norms

  • land and its people, gardens, farms, fisheries

  • basic schooling,

  • protective boundaries, fencing,

  • coddling, swaddling

  • push-pull cycles; time and tide; undulating motions

  • homeland, cultural foundations, familiarity, emotional soothing, protection, ancient roots

  • mother, familiar-face, ancestral roots, old-ways, comfortable routines,

  • land-and-water ownership

  • Feelings, sentiment, sympathy, sensitivity, patriotism, nationalism, defense, boundaries, property ownership

  • emotional sensitivity, mothers-and-children, feeding, shelter-care


Vimshottari Dasha - Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Karaka - Varga - Bala


Attributed to Sahibdin, India, Mewar

Krishna as the ideal hero and lover

leaf from the Rasikapriya of Keshava Dasa,

c. 1630-1635 * University of Virginia Collection

" I've learned that people will forget what you said, people will forget what you did, but people will never forget how you made them feel ."

~~Maya Angelou


to shine, be bright

to gladden,

cand [cf. Lat. candeo, candela]


Oceans and Emotions

old-ways, familiar routines, ancestral foundations, seasonal calendar, soothing

" We say that the powerhouse is emotion and emotion is energy.

  • You are in truth a body of energy.

Your cellular structure is energy and your spiritual structure is energy.

  • So if you have this boundless, limitless energy at your disposal, it would behoove you well to understand how it works, eh?

Else it would be like giving a babe a motorcar and expecting it to drive.

Well, most of you are not driving very well!"

~~ Light Source P'taah -

" The emotions behind your thoughts determine the speed at which you manifest."

Chandra stotra

Dadhi Shankha tushaarabham ksheero darnava sambhavam

Namaami shashinam somam shambhor mukuta bhushanam

QUOTATION from ~~ When Things Fall Apart: Heart Advice for Difficult Times , by Pema Chdrn, page 70

"We use our emotions. We use them.

In their essence, they are simply part of the goodness of being alive, but instead of letting them be, we take them and use them to regain our ground.

  • We use them to try to deny that in fact no one has ever known or will ever know what's happening.

  • We use them to try to make everything secure and predictable and real again, to fool ourselves about what's really true.

We could just sit with the emotional energy and let it pass.

There's no particular need to spread blame and self-justification. Instead, we throw kerosene on the emotion so it will feel more real." ; [end quote]

" The mind can be the source of bondage, or it can be the source of liberation."

~~ Maitri Upanishad

" From the moment of birth,

every human being wants happiness and does not want suffering.

Neither social conditioning nor education nor ideology affects this.

From the very core of our being, we simply desire contentment.

Therefore, it is important to discover what will bring about the greatest degree of happiness."

-- H. H. Dalai Lama, The Path to Tranquility


[Chandra-Mesha] comforted by forward pursuit * settled into warrior rhythms * needs vitality

[Chandra-Urisha] [uchcha] [mūlatrikoṇa if within 4-30 deg] comforted by precious values * settled into rhythmic gathering * needs luxury [Chandra-Mithuna ] comforted by messaging * settled into rhythmic communications * needs to talk [Chandra-Karkata] [svakshetra] comforted by maternal soothing * settled into tidal rhythms * needs to protect [Chandra-Simha] comforted by creative display * settled into dramatic rhythms * needs attention [Chandra-Kanya] comforted by remedial aid * sensitive to logical argument * needs to help [Chandra-Tula] comforted by ritual negotiation of agreements * sensitive to balance * needs to trade [Chandra-Vṛścika] [nīcha] comforted by mystery * sensitive to trauma-healing * needs discovery [Chandra-Dhanus] comforted by customary beliefs * settled into rhythmic received teachings * needs to feel wisely guided [Chandra-Makara-Draco] comforted by hierarchy * sensitive to class-status * needs ritual ordering [Chandra-Kumbha] comforted by friendship * sensitive to gridworks * needs marketplace connection [Chandra-Meena] comforted by ancestral guidance * settled into rhythmic intuition * needs contemplative sanctuary



अम्भःसार ambhaḥsāra

भौतिक bhautika

भूरुह bhūruha

बिन्दु bindu

बिन्दुफल binduphala

चन्द्ररत्न candratna

गङ्गेष्टि gaṅgeṣṭi

गुलिका gulikā

गुटिका guṭikā

हैमवत haimavata

हारी hārī

हेमवल hemavala

हिम hima

हिमवल himavala

इन्दुरत्न induratna

जलजद्रव्य jalajadravya

करिमुक्ता karimuktā

कृशन kṛśana

क्षीराब्धिज kṣīrābdhija

कुवल kuvala

लक्ष lakṣa

लक्ष्मन् lakṣman

लक्ष्मी lakṣmī

लोहमुक्तिका lohamuktikā

मणि maṇi

मणीच maṇīca

मणिगण maṇigaṇa

मञ्जर majara

मञ्जरी majarī

मौक्तिक mauktika

मौक्तिकरत्न mauktikaratna

मुक्त mukta

मुक्ताफल muktāphala

मुक्तारत्न muktāratna

मुक्तिका muktikā

मुत्य mutya

न na

नक्षत्र nakṣatra

नीरज nīraja

रसोद्भव rasodbhava

रसोपल rasopala

समुद्रसार samudrasāra

सरक saraka

शशिप्रभ śaśiprabha

शशिप्रिय śaśipriya

शौक्तेय śaukteya

शौक्तिक śauktika

शौक्तिकेय śauktikeya

सौम्या saumyā

शीतल śītala

सुधांशुभ sudhāṃśubha

सुधांशुरत्न sudhāṃśuratna

शुक्तिबीज śuktibīja

शुक्तिज śuktija

शुक्त्युद्भव śuktyudbhava

स्वच्छ svaccha

तौतिक tautika

त्रिगर्ता trigartā

वसु vasu

  1. [Chandra in classroom-1] comfort in glowing incandescent embodiment * familiar with kinetic energy * feels the beating pulse of muscular movement * accustomed to body-based emotional response * needs rhythmic energy flow * attuned to oceans * feels like a pioneer * soothed by championship * sensitive to new birth * seeks calming routine activities * undulating personality * mother may be a life-protector, a sea-farer, a midwife, sentimental
  2. [Chandra in classroom-2] comfort in collections* familiar with history * needs to tell stories * accustomed to storage * nourished by heritage knowledge * settled into the rhythm of languages * feels the repeating pulse of inventory counting * emotionally attuned to accumulated values * calmed by conservation * undulating voice * intuits the incantations * acculturated to sound-speech-song * mother may be a traditionalist, historian, librarian, singer
  3. [Chandra in classroom-3] comfortable with cohort-collaboration * familiar with interactive communication * calmed by repetitive announcements * feels the tidal pulse of daily chat * feels sheltered in the parlor * soothed by siblings * intuitive information delivery * settled into the habits of writing * needs continuous commerce * accustomed to routine messaging * emotionally attuned to the rhythms of conversation * undulating signals * ethno-cultural gestures * intuitive handcraft * mother may be a manager, administrator, shopkeeper, craftswoman, publisher
  4. [Chandra in classroom-4] [dikbala] comfortable with familiar routines * calmed by caretaking * seeks continuous oscillating motion * sensitive to ethnic folkways * contented by recurrent rituals * soothed by customary habits * tranquilized by rhythmic waves * needs pulsation * nurtured by gardening * follows local pathways * feels rooted into the land * settled into home-keeping * undulating patriotism * mother may be a farmer, fisher, builder, schoolteacher, border-defender
  5. [Chandra in classroom-5] comfortable with politics * familiar with speculation * intelligent confident mother * soothed by playing games * charmed by children * needs applause * sensitive to center-stage roles * nourished by self-expression * feels entitled * attuned to heart-centered emotion * settled into the rhythm of artistic creativity * routinely seeks amusement * calmed by admiration * undulating celebrity * mother may be an actress, scholar, creator, gambler, romantic
  6. [Chandra in classroom-6] comfortable with caretaking * accustomed to nursing * calmed by humility * ill-or-exploited-or-adversarial mother * familiar with animosity * acculturated to accusation * familiar with betrayal * habituated to indictment * needs to be helpful * feels the pulse of service ministry * protects the sick-and-vulnerable * routine domestic conflict * emotionally attuned to victims * settled into the rhythm of problematics * seeks ritual remedies * soothed by medication * suffers rhythmically repeating ailments * undulating imbalances * mother may be a servant, health-aide, apothecary, physician or mother suffers injury-illness-crime
  7. [Chandra in classroom-7] comfortable with arrangements * familiar with bargaining * needs harmony * soothed by match-making * feels the pulse of deal-making * allied to the mother * accustomed to adjudication * habitual negotiator * calmed by customary arrangements * rhythmic rebalancing * needs fair contracts * sheltered by a parenting partner * nourished by agreements * undulating equity * mother may be a match-maker, attorney, advocate, judge
  8. [Chandra in classroom-8] comfortable with crisis * familiar with catastrophe * unpredictable mother * feels the pulse of cyclical rebirth * soothed by secrecy * consoled by calamity * sensitive to danger * revolutionary sentiment * accustomed to frequent upheaval * seeks deeply rhythmic initiation * acculturated to masked exploration * occult sensitivities * needs eruptive energies * nourished by non-disclosure * emotionally attuned to trauma * undulating shakti-shocks * mother may be a mystic, healer, concealer, agent of disguise
  9. [Chandra in classroom-9] comfortable with paradigmatic belief * emotionally attuned to sacred doctrine * accustomed to priesthood * maternal piety * soothed by globalist perspective * sentimentally righteous holiness * feels the pulse of preaching * calmed by a broad worldview * acculturated to principled understanding * needs a familiar catechism * protective patrons * habitually seeks guidance * your mother believes in you * settled into philosophical habits * undulating convictions * mother may be devout, philosophical, a disciple, a proselyte
  10. [Chandra in classroom-10] comfortable with high reputation * socially recognized protector * parental style of leadership * Familiar Face to the public * sensitive to social protocol * accustomed to regulations * soothed by peak position * acculturated to executive routines * settled into the rhythm of respected roles * feels the repeating pulse of elite status * calmed by climbing hierarchical steps * anchored into lawful responsibility * undulating authority * mother may be a dignitary, a well-known figure, a principal, a prominent parent
  11. [Chandra in classroom-11] comfortable with networks * calmed by earnings * familiar with fellowship * routine associations * accustomed to distributive systems * settled into community rhythms * acculturated to social participation * needs popularity * feels the repeating pulse of connectivity * soothed by profitable linkage * undulating friendships * mother may be a socialite, fundraiser, missionary, community-activist
  12. [Chandra in classroom-12] draws comfort from dreams * familiar with ancestor guidance * accustomed to private prayer * nested into secluded enclosures * needs to fantasize * acculturated to Other Worlds * soothed by imaginative inspiration * repeating pulse of intuition * anchored by contemplation * seeks protective sanctuary * comfortable with isolation * undulating sleep * mother may be unavailable, withdrawn, foreign, sleepy, a researcher

[Chandra lagna]

See also: 10th-from-Chandra Leadership roles and effects of Vimshottari Dasha period of the ruler of 10th-from-Chandra

Sade-Sati effects of Chandra in the 12 Rashi

Remedial Support

Chandra in a nakshatra of Guru

Regional names for Chandra * Moon

Chandra mahadasha BPL comments

BPHS Chandra Mahadasha


These descriptions also apply to Chandra in mutual aspect with opposing graha

  • [Somana-yuti-Surya] emotionally entitled * sensitive to fatherly folk * needs sparkling centrality * sentimentally romantic * creative mother * comforted by confidence * undulating intelligence * soothed by attention * calmed by applause * feels like royalty
  • [Somana-yuti-Kuja] emotionally pro-active * sensitive to brotherly figures * needs to win * comforted by direct forward movement * invigorates the undulating routine * soothed by pioneering innovation * competitive mother * calmed by routine exercise * feels like a champion
  • [Somana-yuti-Budha] emotionally communicative * sensitive to sibling figures * sheltered by workmates * calmed by a chatty cohort * talkative mother * needs to evangelize * makes empathetic gestures * soothed by conversation * feels like a messenger
  • [Somana-yuti-Guru] emotionally effusive * needs to expand * seeks familiar guidance * sheltered by doctrine * comforted by customary worship * protected by sacred ritual * nourished by beliefs * soothed by fertility * inspirational parents * multiple mothers * feels like a teacher-preacher
  • [Somana-yuti-Shukra] emotionally indulgent * comforted by balanced arrangements * nourished by sensual pleasures * sensitive to feminine folks * needs to negotiate * luxury-loving mother * seeks shelter in alliances * preference for owned-stewarded properties * soothed by beauty * feels like a partner
  • [Somana-yuti-Shani] [nishturabashi yoga] emotionally constricted * punitive parents * sensitive to class boundaries * soothed by structure * needs rigid routines * heavy maternal workload * comfortable with elders * familiar with hierarchies * fearful mother * calmed by strict rules * feels like a worker
  • [Somana-yuti-Rahu] emotionally expedient * sensitive to exotic folks * risk-rewarding mother * over-stimulated feelings * unconventional parenting style * comfortable in mixed-culture environments * undulating desires * craves passionate nurturing * feels exceptional
  • [Somana-yuti-Ketu] emotionally scattered * sensitive to disoriented folks * indifferent to established routines * abandons outdated customs * detached mother * soothed by the Witness perspective * comforted by spacious emptiness * long pilgrimage by water * needs to wander * feels forsaken

Samchara * Transits

Vimshottari Dasha


  1. [Chandra in Aśvini-Dasra]
  2. [Chandra in Bharani - Yamya] * Yamuna
  3. [Chandra in Kṛttikā - Pleyades] * Agneya
  4. [Chandra in Rohiṇī - Aldebaran] * Brahmi
  5. [Chandra in Mrigashira - Invaka] * Mriga-sirasa * Mraga
  6. [Chandra in Arudra - Orion] * Raudra
  7. [Chandra in Punarvasu - Yamaka]
  8. [Chandra in Pushya - Sidhya]
  9. [Chandra in Aśleṣa - Naga]
  10. [Chandra in Magha - Regulus] * Agha * Makha
  11. [Chandra in Purvaphalguni - Yoni]
  12. [Chandra in Uttaraphalgunī - Aryaman]
  13. [Chandra in Hasta - Savitra] * Corvus
  14. [Chandra in Chitra - Spica] * Tvashtri
  15. [Chandra in Svati - Arcturus] * Vayu
  16. [Chandra in Radha-Viśākha] * Saka
  17. [Chandra in Anuradha - Maitra] * Maitra
  18. [Chandra in Jyeṣṭha - Antares] * Ketta * Kita
  19. [Chandra in Mūla - Vichruta] * Alaxmi - Nirriti
  20. [Chandra in Pūrvāṣāḍhā - Apah]
  21. [Chandra in Uttarāṣāḍha - Vaishva]
  22. [Chandra in Śrāvaṇa - Hari]
  23. [Chandra in Dhaniṣṭha - Delphinus] - Vasu
  24. [Chandra in Shatataraka-Varuna] * Sadachbia
  25. [Chandra in Purvabhadra - Pegasus] * Aja-eka-pada
  26. [Chandra in Uttarabhadra - Andromeda] * Ahirbudhnaya
  27. [Chandra in Revatī - Pashu] * Pushan

Marriage partnership, assessed emotionally from the Chandra baseline

7th-from-Chandra Main Page

  1. 7th from Chandra-1
  2. 7th from Chandra-2
  3. 7th from Chandra-3
  4. 7th from Chandra-4
  5. 7th from Chandra-5
  6. 7th from Chandra-6
  7. 7th from Chandra-7
  8. 7th from Chandra-8
  9. 7th from Chandra-9
  10. 7th from Chandra-10
  11. 7th from Chandra-11
  12. 7th from Chandra-12

Topics of Chandra

  • psycho-Emotional constitution,

  • Psychological Needs, routine life patterns,

  • parents, schooling, habits and customs

  • Astral body programming

In the Persian-Arabic-European traditions, and in Jyotishavidya, Chandra is associated with the metal called Silver, Zilar, or Platinum, Arjan, Argyros, Argan, Argentia, Lujain, Rajata, et-cetera.

Historically, Chandra arrived within its current orbit around Earth within the not-too-distant past. Before serving as a Moon of Terra, Professor Chandra was a member of the asteroid belt that was itself produced by an explosion of Malana * the previous fourth planet counted from Surya.

With assistance from a galactically influential Comet Tail, the remainder fragment which was destined to serve as Earth's beloved, waters-taming Moon was towed from the debris field of Marduk into the orbit of Earth.

Many terrestrial improvements followed the arrival of candescent comforting Chandra, including some mechanical adaptations providing resonance which regulated ocean tides and eased the emotional calming of the humans. Somana's origins historically are much older than Terra.

Regional names for Chandra * Moon

Shukla Paksha * Krishna Paksha

Graha who like or dislike Lord Saumana

Challenges = shad-ashtaka 6-8 angle

  • [6th-from-Chandra] emotional servitude, giving more than one receives in return
  • the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra : emotional destruction and rebirth; loss and regain of control

Chandra Magic 50 = Chandra lagna predominates after age 50 * because all of the graha have matured

Comfortable routine environments

The Past


Father and Maternal Grandfather


D-9 Chandra

English-language nomenclature for emotional states


Regional Names for Chandra


English cognates:

  • candle, candelabra, incandescent comforting, chandelier

  • candid = make white, bright, to shine * candidate

  • Latin * candere = "to shine,"

  • PIE root *kand-"to glow, to shine"

  • Dawa * zlaka Tibetan

Latin-Romanic names

  • Lucina
  • Cynthia
  • Diana
  • Phoebe
  • Latona
  • Noctiluca
  • Prosperpina


South =dakshina = dakSiNA

movements in the southerly direction are forecast during many periods of Chandra

  • abja
  • abdhinavaneetaka
  • amati
  • amrita-deedhiti *Amritadyuti * Amritakirana * amrita-amzu
  • anushnagu
  • budhataata * budhatAta * father of Moon
  • graha-agresara
  • hima-razmi
  • mrigaagka
  • sin
  • selena
  • somaraaja
  • zazaagka
  • ziita-bhanu * cool-rayed
  • ziita-razmi * cool-rayed
  • zizi-rakara * cool-rayed
  • zraviSThA-ramaNa * lover of Sravishtha
  • zri-sahodhara * brother of Sri
  • zubra-bhanu * white-rayed
  • zuchhi * shining , glowing , gleaming , radiant , bright
  • zveta-dyuti

  • रोहिणीश rohiṇīśa

  • रोहिणीपति rohiṇīpati

  • रोहिणीप्रिय rohiṇīpriya

  • रोहिणीकान्त rohiṇīkānta

  • रोहिणीरमण rohiṇīramaṇa

  • रोहिणीवल्लभ rohiṇīvallabha


Challenges of Dusthamsha Chandra:

[Chandra in classroom-6] needs emotional problematicity and caretaking service * comfortable with service * familiar with injustice * needs to help

Chandra in classroom-8 needs emotional secrecy and cycles of identity-change

Chandra in classroom-12 needs emotional privacy and shielding enclosure

When Chandra shares a rashi or a bhava with other graha, the feelings and perceptions become more psycho-emotionally complex.

The Vimshottari dasha periods of graha which accompany Chandra may be emotionally charged, despite the potentially non-emotional character of the Vimshottari time-lord itself.

Soma is reflective, absorptive, and accommodating.

Soma psycho-emotionally sensitizes the Graha which He accompanies.

Planetary Alliances

  • Chandra is a planetary friend toward Surya and Budha

  • Chandra is neutral toward all other graha.

  • Chandra has no enemies.


  1. Mesha indriya-lagna * candescent comforting Chandra activates bhava-4, granting a particularly intuitive understanding of defensive or protective roles, real-estate, policing, school-teaching, parenting, gardening, fishing, farming, and involvement in all of the habitual rhythms and customs of an ethnic people in their place of settlement. Often the mother is a householder, farmer-fisher, driver, pilot, schoolteacher, or policewoman.

  2. Urisha indriya-lagna * candescent soothing Chandra activates bhava-3, granting a particularly intuitive understanding of administration, committee work, ensemble, teams (such as sports teams, sales teams) One feels comfortable with sibling groups, neighbors, work departments, collaborative and cooperative processes, messaging and information handling. Often the mother is a busy persona who handles transactions, writes detailed descriptions, or manages a business.

  3. Mithuna - Dvamdva indriya-lagna * candescent comforting Chandra activates bhava-2, granting a particularly intuitive understanding of family heritage, history, eyes-voice, face-hair, treasuries of wealth, and banking, archives, storage, or conservation roles. Often the mother serves as a preserver of values, modeling speech and song, maintaining the traditional lineage sounds.

  4. Karkata indriya-lagna * candescent comforting Chandra activates bhava-1, granting a particularly intuitive understanding aof The earthen body and its appearance, vitality and movement, often seen in iconic, representative, or athletic roles. Often the mother serves as a model of direct action, modeling the energy of progress and innovation.

  5. Simha - Leya indriya-lagna * candescent comforting Chandra activates bhava-12, granting a particularly intuitive understanding of interior sanctuary, distant lands, hospitals and monasteries. dreams, and private spiritual apprehension, including clairsentient or intuitive guidance roles . Often the mother serves as an inner guide, via dreams or via imaginative channels.

  6. Parthya indriya-lagna * candescent comforting Chandra activates bhava-11, granting a particularly intuitive understanding of economic and social participation, often seen in networking roles, extension of friendships, gains from the market profit system. Often the mother is a community activist, social connector, mentor, earner, and friendly.

  7. Tulā indriya-lagna * candescent comforting Chandra activates bhava-10, granting a particularly intuitive understanding of governance roles, executive decision-making, social policy, rule-based systems, maintenance of the social order. Often the mother serves as a public figure, social leader, or executive decision-maker.

  8. Vṛścika indriya-lagna * candescent comforting Chandra activates bhava-9, granting a particularly intuitive understanding of philosophy, spiritual guidance, father-figures, tribal chieftains, patriarchal priesthoods, theory, first principles, ideology, doctrine, and higher teaching roles . Often the mother serves as a coach, guide, or principled indoctrinator.

  9. Dhanus indriya-lagna * candescent comforting Chandra activates bhava-8, granting a particularly intuitive understanding of occult or undisclosed knowledge, hidden forces and secret relationships, and sudden change of circumstances or new identities often seen in healing and emergency intervention roles. Often the mother serves as a hidden influence, occultist, or agent of sudden discovery.

  10. Makara - Draco indriya-lagna * candescent comforting Chandra activates bhava-7, granting a particularly intuitive understanding of contracts, agreements, trusts, bargains, and negotiations, often seen in match-making and consulting-advising roles . Often the mother serves as a deal-maker, arranger, or match-maker, modeling equity and fair terms of agreement.

  11. Kumbha-Ghata indriya-lagna * candescent comforting Chandra activates bhava-6, granting a particularly intuitive understanding of conflict management, litigation, pollution, exploitation, accusation and various expressions of unfair imbalance. May be in environmental, medical, and human-services roles. Often the mother serves as a medic, pharmacist, military agent, or aide to the suffering.

  12. Meena - Antya indriya-lagna * candescent comforting Chandra activates bhava-5, granting a particularly intuitive understanding of entertainments, political charm, dramatic roles, children, gaming, intelligence, and speculative finance. Often the mother serves as a creative artist, dramatist, game-player, speculator, or celebrity figure.

Time and Tide

the expression "time and tide wait for no man" comes from an era when the words "time" and "tide" meant the same thing.

morgentide and eventide

In the old English lexicon, "time" and "tide" are synonyms. The old word for "time" is indeed "tide" . As different dialects merged during the mixing of peoples in middle Engliand (Angles, Vikings, Gaelic-Britons) these two regional pronunciations of the same word began to separate in denotation. 'Tide' was counted via the push-pull cycle of ocean waters; 'time' was counted "of the clock" .



Madonna and Child, c. 1480, by Bernardino Luini


Luna from Codex de Sphaera c. 1469 CE

The Sevenfold Cause-and-Effect Method

QUOTATION from 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso.

An Open Heart : Practicing Compassion in Everyday Life . Nicholas Vreeland (Ed.), afterword by Khyongla Rato and Richard Gere. (2001).

" If we have been reborn time after time, it is evident that we have needed many mothers to give birth to us.

...the first cause bringing about bodhicitta is the recognition that all beings have been our mother.

The love and kindness shown us by our mother in this life would be difficult to repay. She endured many sleepless nights to care for us when we were helpless infants. She fed us and would have willingly sacrificed everything, including her own life, to spare ours.

As we contemplate her example of devoted love, we should consider that each and every being throughout existence has treated us this way.

Each dog, cat, fish, fly, and human being has at some point in the beginningless past been our mother and shown us overwhelming love and kindness. Such a thought should bring about our appreciation. This is the second cause of bodhicitta.

As we envision the present condition of all these beings, we begin to develop the desire to help them change their lot. This is the third cause, and out of it comes the fourth, a feeling of love cherishing all beings. This is an attraction toward all beings, similar to what a child feels upon seeing his or her mother.

This leads us to compassion, which is the fifth cause of bodhicitta. Compassion is a wish to separate these suffering beings, our mothers of the past, from their miserable situation.

At this point we also experience (the sixth cause) loving-kindness, a wish that all beings find happiness.

As we progress through these stages of responsibility, we go from wishing that all sentient beings find happiness and freedom from suffering to personally assuming responsibility for helping them enter this state beyond misery.

This is the final cause. As we scrutinize how best to help others, we are drawn to achieving the fully enlightened and omniscient state of Buddhahood."

from Kindness, Clarity, and Insight 25th Anniversary Edition

by 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso

ed + trans Jeffrey Hopkins, co-ed. Elizabeth Napper. p 20

" In day to day life if you lead a good life, honestly, with love, with compassion, with less selfishness, then automatically it will lead to nirvana....

We must implement these good teachings in daily life.

Whether you believe in God or not does not matter so much; whether you believe in Buddha or not does not matter so much; as a Buddhist, whether you believe in reincarnation or not does not matter so much.

You must lead a good life.

  • And a good life does not mean just good food, good clothes, good shelter.

  • These are not sufficient.

  • A good motivation is what is needed: compassion, without dogmatism, without complicated philosophy

  • just understanding that others are human brothers and sisters and respecting their rights and human dignity.

That we humans can help each other is one of our unique human capacities.

We must share in other peoples' suffering; even if you cannot help with money, to show concern, to give moral support and express sympathy are themselves valuable.

This is what should be the basis of activities; whether one calls it religion or not does not matter.... In my simple religion, love is the key motivation."

"O" 1954- multimedia Oprah Winfrey= Chandra-Kuja rising in Vṛścika indriya-lagna
  • Academy of Achievement interview, 2010

"It's painful because you keep repeating it over and over and over, until you get it right. And what I found is that every time you have to repeat the lesson, it gets worse.

I call it, "God trying to get your attention." The universe trying to get your attention."Sooo we didn't get your attention the first time! We are going to have to hit you a little harder this time."

So I'm still doing it. I'm still learning.

And it seems worse, because it gets worse. I say, the universe is always trying to get your attention. Sometimes it starts out -- any major problem you encounter -- as a whisper. By the time it gets to be a storm, you've had a pebble knock you upside the head; you've had a brick; you've had a brick wall; you've had a house fall down. And before you know it, you are in the eye of the storm.

But long before you are in the eye of the storm, you've had many warnings, like little clues. So now my goal in life is not to have to hit the eye of the storm, but to catch it in the whisper. To get it the first time. I think the thing, the one thing that has allowed me to certainly achieve both material success and spiritual success, is the ability to listen to my instinct. I call it my inner voice.

It doesn't matter what you call it -- nature, instinct, higher power.

It's the ability to understand the difference between what your heart is saying and what your head is saying. I now always go with the heart.

Even when my head is saying, 'Oh, but this is the rational thing; this is really what you should do.' I always go with that little... feeling. The feeling.

I am where I am today because I have allowed myself to listen to my feelings."



Chandra in classroom-1 The caretakers-parents-schoolteacher-protectors are mobile, active, emotionally vital, innovative, engineers, builders, culturally identified, drivers, primarily concerned with giving birth and nourishing the native's physical-shell

[Chandra in classroom-2] The caretakers-parents-schoolteacher-protectors are bankers, financiers, accountants, book-keepers, historians, conservators, custodians, collectors, linguists, geneticists, record-keepers, conservers, storage agents, traditionalists, heritage preservationists

[Chandra in classroom-3] The caretakers-parents-schoolteacher-protectors are busy, managers, commercially inclined, communicative, team-oriented, writers, announcers, project-administrators, detailed planners, schedulers, media-messagers, evangelists, salespeople, instructors, explainers, neighbors

[Chandra in classroom-4] [svabhava] [dikbala] The caretakers-parents-schoolteacher-protectors are defenders, guardians of the place, wall-builders, locally rooted, parochial, gardeners, tenants, home-owners, land-stewards, ocean-sailors, foundational educators, dedicated to the settlement, farmers, fishers, police.

[Chandra in classroom-5] The caretakers-parents-schoolteacher-protectors are famous, genius, center-stage, intelligent, entitled, celebrity, fashionable, game-players, romantic, creative, gamblers, entertaining, accustomed to being praised. Parents usually adore this child.

[Chandra in classroom-6] The caretakers-parents-schoolteacher-protectors are sickly, indebted, addicted, unbalanced, engaged in ministries of service, practicing self-medication, helpful to others [not necessarily helpful to the native] criminal, accusing, falsely accused, exploited, polluted, blaming, medicating, betraying, assisting, victimized, marginalized, feeling overworked0and-underpaid. The caretakers may be crippled by toxic emotions or harmful substances which enslave them and spoil their health.

[Chandra in classroom-7] The caretakers-parents-schoolteacher-protectors are bargainers, negotiators, brokers, attorneys, representatives, advocates, counselors, advisers, partners, alliance-crafters, trust-builders, equity-seekers, match-makers, deal-makers, contract-arrangers, balancers,

Chandra in classroom-8 The caretakers-parents-schoolteacher-protectors are camouflaged, secret-keepers, healers, transformers, emotionally volatile, have hidden assets, restorative, rejuvenating, need new-birth initiation, have cloaked relationships, psychologically masked, aligned with dangerous conditions, interventionists, flow from crisis to crisis, need to feel the pulse of catastrophic change

[Chandra in classroom-9] The caretakers-parents-schoolteacher-protectors are pious, devotional, priests, philosophers, indoctrinators, catechists, professors, presbyters, ritual adherents of the sacred teachings.

[Chandra in classroom-10] The caretakers-parents-schoolteacher-protectors are socially prominent, recognized for leadership, organizational decision-makers, hold iconic roles, have executive authority, conventional, upstanding, known locally, visible symbols of the folk culture, respected in public life [not necessarily affectionate toward their children, 6th-from-5]

Chandra in classroom-11 The caretakers-parents-schoolteacher-protectors are friendly, connected, community activists, earners, networkers, systematic, attend assemblies, fundraisers, marketplace-oriented, seeking profit, soothed by distributive-associative linkage

[Chandra in classroom-12] The caretakers-parents-schoolteacher-protectors are invisible, inaccessible, figments of the imagination, retreating, seeking sanctuary, ghostlike, engaged in private vision, secluded, stay in their bedroom, meditative, hospitalized, imprisoned, sequestered, in a distant land

Topics of Chandra

habitual rhythms

emotional attachment, sentiment, sympathy

people + places of the past

Earth's Moon

Professor Chandra is the natural regulator of Bandhu Bhava

Chandra = significator for all things related to caretaking especially mother = matrukaraka

parents, patriotism, nurturing benefactors, care-takers, feeders, cooks, the mother in particular, food and eating customs, water and all things liquid, oceans and marine life, shelters and sheltering behaviors, protectors, protector deities, the homeland, the house, security and secured places, protection and defense, buildings, boats, vehicles and other protective shells, fish and sea-foods, schools and school-teachers (extensions of the home and the parents),

Folkways including the folk religions, gardens and nature-spirits (who are usually the basis of folk-religion); the polis = ancient walled cities, security of the polis via police, policies (4) that are not law(10) but are deeply abided by custom, customs officers and border police, licensers examiners and others who give approval to practice; 'patriotism' toward the fatherland, roots, establishment, basements and foundations.

Earth's Moon is called the Mother of human incarnation. Moon is Mind. In esoteric history the Moon was a site of deeply ancient civilization which is remembered only in the deepest under-layers of the subconscious Mind.

Chandra Lagna as a determiner of Marriage Expectations

Releasing emotional memories through mirroring in marriage and intimate partnerships

the public, material profile of the spouse(s) is seen in the proper radix bhava. E.g., bhava-7 for spouse-1, bhava-2 for spouse-2, bhava-9 for spouse-3, bhava-4 for spouse-4, and so on.

Navamsha evaluation of spousal relationships reveals the spiritual intention behind each marriage, and shows specific dormant traits of the native which can only be seen consciously through the mirroring behavior of the spouse.

A more private, intimate and emotionally acute level of marital reality, which describes the overall emotional constitution of the spouse, is found in the relative bhava from Chandra. E.g., 7th-from-Chandra for spouse-1, 2nd-from-Chandra for spouse-2, 9th-from-Chandra for spouse-3, 4th-from-Chandra for spouse-4, and so on.

Emotional behavior of the spouse is a projection of one's own unacknowledged feelings, stored in memory. Through skillful adjustment of one's own emotional reactivity, unmet needs, projections, and beliefs, even a difficult position vis--vis natal Chandra can become quite manageabler.

Marriage Opportunity = Liberation from Reactive Emotional Cycles

In particular certain angles to Soma provide a valuable opportunity to clarify unresolved family relationships. E.g., the partner who enters in the role of 9th-from-Chandra repeats many of the characteristics of one's own father, one's mother's father, and early religious teachers.

If there are unresolved emotions remaining from childhood experience with these specific role-players, the partnership timed by 9th-from-Chandra is an excellent opportunity to forgive and break free of past [akashic memory patterning] .

matrikaraka Chandra = primary significator of mother and mother-figures

the experience of the mother can be read from matrikaraka Chandra-lagna

What affects Chandra, affects the Mother

EXAMPLE = Pope-264 John-Paul-II 1920-2005 Karol Wojtyla

Comfortable rhythmic environments

candescent comforting Chandra indicates a feeling of settlement, rootedness, anchored, protected, soothed by tidal push-pull cycles, caretaking instincts, nurturing and being nurtured

  1. [Chandra in classroom-1] = comfortably settled, nested, habituated to familiar rhythms of flesh-body, muscular movement, hormonal emotion, progressive action. One is strongly identified with the Mother according to Chandra's bhava. The parents provide physically visible personality-identity.

  2. [Chandra in classroom-2] = comfortably settled, nested, habituated to familiar rhythms of food, storage, things kept, collections, conservation, history, family lineage, songs, languages, face. One is deeply invested in the values lineage of Mother. The parents provide treasury and knowledge traditions..

  3. [Chandra in classroom-3] = comfortably settled, nested, habituated to familiar rhythms of sibling-cousin-team, neighbors, conversations, short frequent travels. One is intuitively aligned with the Mentality of Mother. The parents provide messaging fluency, and the cohort is emotional bonded.
  4. [Chandra in classroom-4] [dikbala] comfortable with caretaking * familiar with culture-roots * needs a routine = comfortably settled, nested, habituated to familiar rhythms of home, shelter, protection, schooling, boundaries. One is deeply grounded into the infrastructure and owned-stewarded properties of Mother and Motherland. The parents provide homebase via local roots.

  5. [Chandra in classroom-5] * = comfortably settled, nested, habituated to familiar rhythms of creative performance, celebrity, games, gambling, children, brightness. Emotionally responsive to the Intelligence of Mother. The parents provide political and dramatic confidence.

  6. [Chandra in classroom-6] = comfortably settled, nested, habituated to familiar rhythms of illness, medicines, exploitation, betrayal, disagreement, toxicity, service. Sensitive to the ailments of Mother. The parents provide models of service and servitude.

  7. [Chandra in classroom-7] = comfortably settled, nested, habituated to familiar rhythms of partnership, negotiation, parenting harmony, agreement, balance. Emotionally attuned to the diplomatic relationships of Mother. The parents provide models of negotiated caretaking.

  8. [Chandra in classroom-8]= comfortably settled, nested, habituated to familiar rhythms of sudden upheaval, discovery, confidences, hidden assets, emergency, disaster, identity change. One feels the presence of the Secrets of the Mother. The parents provide experiences of crisis and regeneration.

  9. [Chandra in classroom-9] = comfortably settled, nested, habituated to familiar rhythms of university, philosophy, ideology, catechesis, credenda, sacred teachings, sangha, seminary, global travel, preaching, professorship, fatherhood. One reflects and absorbs the philosophies of Mother. The parents provide a paradigm of belief.

  10. [Chandra in classroom-10] = comfortably settled, nested, habituated to familiar rhythms of public reputation, leadership responsibility, social rank, governance, elite positions. One responds emotionally to the Social Status of Mother. The parents provide rules for responsible conduct.

  11. [Chandra in classroom-11] = comfortably settled, nested, habituated to familiar rhythms of the marketplace, systems, networks community, assemblies, ecologies, achievements, goals, sources of revenue. One feels the Friends of Mother. The parents provide community network connections.

  12. [Chandra in classroom-12] = comfortably settled, nested, habituated to familiar rhythms of sanctuary, meditation, spiritual guidance, private prayer, imagination, conceptual thought, theory, first principles, research, interior guidance, hallucination, sleep, bedroom, distant lands, invisibility. One intuitively responds to the Dreams of Mother. The parents provide clairsentient awareness of Other Worlds.


Mother, Parents, Shelter, Homes and Home-Building, Roots, a place within the family tribe and nation, belongingness, physical and emotional security, generations, old age and the End of Life, transmission of the Root Culture, Schooling, school-teaching, shelter and protection, licensing and examinations, boundaries and defenses, oceans and oceanic products, feelings, caretaking, infants, mother-child bond, Real Estate, Homeland and Defense, property ownership-stewardship , patriotism and nationalism , stewardship and protectorates, stewardship of ethnic customs and practices , parochialism, regionalism, clinging to the past, parenting, custody, legal custodianship, mother and maternal attachment, nurture, stability and foundations, milk, pale reddish and pale whitish things

  • Parental, caregiver, sheltering, nourishing, seasonal

  • intuition, cool, passive, Yin

  • Home, mother, emotional security, happiness

  • Water, cool fluids, cycles, circles, moistness, fertility, eggs

  • Mother

  • Memories, Mammary, The Past

  • Happiness

  • Psychic Grounding [Emotional Security]

  • Father and Maternal Grandfather

  • navamsha of Chandra, evaluating

  • Roundness, softness, wetness

  • Nourishment, healing, acceptance

  • Psychic sensitivity, connection to spirits, dreams

  • Home and Shelter

  • Basic Socialization / Pre-university Education

  • [6th-from-Chandra] = Emotional Distress

  • the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra = emotional upheaval, sudden changes of core identity

from: How to Practice: The Way to a Meaningful Life

by 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso,

trans. ed. Jeffrey Hopkins (p.67)

" Practice of the morality of individual liberation, whether lay or monastic, leads to contentment.... Examine your attitudes toward food, clothes, and shelter.

By reducing expectations you will promote contentment. the extra energy which is released should be devoted to meditation and to achieving cessation of problems, corresponding to the fourth and third noble truths. In this way, contentment is the basis, and the resulting action is called"liking meditation and abandonment."

We should be contented in material areas, for those are bound by limitation, but not with regard to the spiritual, which can be extended limitlessly.

  • Though it is true that a discontented person who owned the whole world might want to own a tourist center on the moon, that person's life is limited, and even the amount that can be owned is limited. It is better right from the beginning to be contented.

However, with regard to compassion and altruism there is no limit, and thus we should not be content with the degree that we have. We are just the opposite; in the spiritual field we are content with slight amounts of practice and progress, but materially we always want more and more. It should be the other way around. Everyone needs to practice this, whether lay or monastic.

QUOTATION from Destructive Emotions : How Can We Overcome Them? A Scientific Dialogue with the Dalai Lama

narrated by Daniel Goleman,

foreword by 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso. p.158

" Distinguishing between constructive and destructive emotions is right there to be observed in the moment when a destructive emotion arises -- the calmness, the tranquility, the balance of the mind are immediately disrupted .

Other emotions do not destroy equilibrium or the sense of well-being as soon as they arise, but in fact enhance it -- so they would be called constructive .

Also there are emotions that are aroused by intelligence.

For example, compassion can be aroused by pondering people who are suffering.

When the compassion is actually experienced, it is true that the mind is somewhat disturbed, but that is more on the surface.

  • Deep down there is a sense of confidence, and so on a deeper level there is no disturbance.

  • A consequence of such compassion, aroused by intelligent reflection, is that the mind becomes calm .

The consequences of anger -- especially its long-term effects -- are that the mind is disturbed.

Typically, when compassion moves from simply being a mental state to behavior, it tends to manifest in ways that are of service to others, whereas when anger goes to the point of enactment it generally, of course, becomes destructive.

Even if it doesn't manifest as violence, if you have the capacity to help, you would refrain from helping. That too would be a kind of destructive emotion.

A Course in Miracles

"You may believe that you are responsible for what you do,

but not for what you think.

The truth is that you are responsible for what you think,

because it is only at this level that you can exercise choice.

What you do comes from what you think ."

Vocabulary for Chandra

  • Koeln Sanskrit Lexicon -






Bronze cast Chola style (Bengaluru region) Krshna with Flute from

candra =

  • glittering, shining (as gold),
    • having the brilliancy or hue of light
    • (said of gods, of water, and of Soma)
    The moon (also personified as a deity)
  • the most excellent among
  • A lovely or agreeable phenomenon of any kind
  • The eye in a peacock's tail
  • The mark of the Vishargha (tantra)
  • A kind of reddish pearl
  • camphor
  • water
  • Kampilla plant
  • A kind of sour rice-gruel
  • A hall covered only at the top, awning, canopy
  • cardamoms
  • Cocculus cordifolius [BPL: Hindi = 'Gulancha']

  • Serratula anthelminthica

  • The light half of a month
  • The moon-stone
  • Monday

soma = juice, extract, (esp.) the juice of the Soma plant; the Soma plant itselfThe climbing plant Sarcostema Viminalis or Asclepias Acida, its stalks were pressed between stones by the priests,

  • then sprinkled with water,
  • and purified in a strainer
  • whence the acid juice trinkled into jars or larger vessels
  • after which it was mixed with clarified butter, flour etc.,
  • made to ferment,
  • and then offered in libations to the gods
  • [in this respect corresponding with the ritual of the Iranian Avesta]
  • or was drunk by the Brahmans,
  • by both of whom its exhilarating effect was supposed to be prized
it was collected by moonlight on certain mountains; it is sometimes described as having been brought from the sky by a falconit is personified as one of the most important of Vedic gods,
  • to whose praise all the 114 hymns of the 9th book of the RV.
  • besides 6 in other books and the whole SV. are dedicated
in post-Vedic mythology and even in a few of the latest hymns of the RV.
  • [although not in the whole of the 9th book]
  • as well as sometimes in the AV. and in the Br.,
  • Soma is identified with the moon
  • [as the receptacle of the other beverage of the gods called Amrita,
  • or as the lord of plants and with the god of the moon
  • A drug of supposed magical properties

Abja =

  • born in water
  • The conch; the moon; the tree Barringtonia Acutangula
  • name of Dhanvantari (physician of the gods, produced at the churning of the ocean)
  • A lotus; a milliard


  • " unconsciousness "
  • form, shape,
  • splendor, luster
  • time
  • moon = English Moon

O.E. mon ,

  • from P.Gmc. *mnon- ...

    • from PIE *me(n)ses-"moon, month"

    (cf. Skt. masah "moon, month;" avestan ma,

  • Pers. mah, Arm. mis "month"

  • Gk. mene "moon," men "month"

  • L. mensis "month;" )

... probably from base * me-"to measure," ..."

BPHS Sarga-7, Shloka-39-43

"Whatever results are to be known from Bandhu , Tanu, Dhana, Labha, and Dharma

  • should also be known from the 4th of Chandra ,

  • from Karkata rashi itself,

  • and from the 2nd, 11th, and 9th-from-Chandra respectively."

Saravali , Sarga-7-13

" The Moon indicates poets, flowers,

eatables, beads, silver, conch, salt, water,

arrow, robes, ornaments, females,

ghee, sesamum, oil and sleep."

BPHS Sarga-3, Shloka-2 4

" The Moon is very windy and phlegmatic.

She is learned and has a round body.

She has auspicious looks and sweet speech,

is fickle-minded and very lustful."

BPHS Sarga-84, Shloka-7

Contemplate of Chandra white-coloured, dressed in white robes,

with two arms, carrying a mace in one hand and a Vara in the other,

adorned with white-coloured ornaments

and aboard a chariot Often horses.

Beauty, conception, childbirth, blood, calmness, mental condition, clothes, mother, emotions, feminine qualities, glandular system, groceries, commodities, basics, overall health, overall life (like first house), nocturnal, navigation, nourishing, passion, romantic idealism, peace, thinking, vegetation, want of practicality, white, water, womb (list adapted from Das )

Essential Angle = Shani to Chandra

  • Group Safety Rules vs. Personal Feelings
  • Conditional Approval (Society)
  • vs. Unconditional Love (Mother)
  • Shani - Main Page

Even when the emotional impact of Shani-yuti-Chandra is not present in the radix or navamsha, understanding the implications of Shani's angle vis--vis Chandra is essential to understanding one's emotional makeup and pre-incarnationally planned path.

In the old days, village astrologers did not always have access to the kundali indriya-lagna so they were forced to use the Chandra lagna as the basis for evaluating planetary angles.

These days with sharp modern Jyotisha software and the possibility of accurate-to-the-minute hospital birth certificates, it is tempting to disregard the Chandra lagna in favor of the materially influential kundali indriya-lagna : the sign-degree ascending on the eastern horizon at the time of birth - especially when using the vidya of Jyotisha to read the charts of modern westerners.

It is truly exciting to have access to accurate kundali indriya-lagna positions for making interpretations and predictions.

However, Chandra lagna remains a critically important viewpoint , because every single planet will impact the persons astral/emotional perceptions, and Those perceptions make the essential difference-- between the buoyant joy of divine connectedness versus the living death of psychic alienation -- in the modern individual.

If Shani occupies a favorable angle from Chandra, the native will be empowered to negotiate (over time) a reasonable balance between their private need for unconditional acceptance and their public need to demonstrate social conformity. If the angle is productive of polarizing catalysis , expect a struggle in this lifetime to establish permission to develop their psychic intuitive perceptions adequately. A very poor Shani/Chandra angle may block the person from divine communication entirely - leaving only the meager food of an alienated materialistic modern worldview to barely nourish their soul.

Soma rules the psycho-emotional body , called the astral body.

  • The astral body remains intact after physical death. Emotional relationship never end, but are suppressed at points in time and then reinvigorated when [akashic memory patterning] requires.

Soma rules the core relationship of life, the love bond with the mother (by extension, both parents, but essentially, the mother.

candescent comforting Chandra activates The earthen body 's water pump system, which is directly controlled by the emotions.

Chandra is the most complex graha in the nativity. Chandra's terrain covers the entire"Mind" manas = the entire realm of thought + emotion.

Chandra demands and rewards close, detailed attention. The full view of Chandra includes not only radix Bhava, rashi, drishti, but also a deep consideration of Soma in navamsha. This view from Bhava only is partial; please combine with other attributes before judging.

  • A man may experience women * emotionally * through the filter of his Chandra, which sets up his expectations of women based on his experience of his mother. (Sexual relations, see Shukra.)

A woman may experience other women emotionally through her Chandra also .

  • However, a woman typically does not filter her experience of other women through a set of"expectations " but rather lives her emotions directly , because of the female privilege of emotional access through Soma.

from Healing Anger: The Power of Patience from a Buddhist Perspective

by the 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso, trans. Geshe Thupten Jinpa

Under the Turbulence of Mind = a Stable Riverbed

" If there was some way you could put an immediate stop to the flow from the direction the water is coming from and the direction the water is flowing to, then you could keep the water still, and that would allow you to see the bed quite clearly.

Similarly, when you are able to stop your mind from chasing after sensory objects and when you can free your mind from being totally "blanked out,"

Then you will begin to see under this turbulence of the thought processes a kind of underlying stillness, an underlying clarity of mind.

  • ...At the initial stage, when you begin to experience the natural state of consciousness, it will be in the form of some sort of vacuity, absence, or emptiness.

This is because we are so habituate d to understanding our mind in terms of external objects that we tend to look at the world through our concepts, images, and so on.

  • So when you withdraw your mind from external objects, it's almost as if you can't recognize your mind.

There's a kind of absence, a kind of vacuity.

However, as you slowly progress and get used to it, you will begin to see an underlying clarity, a sort of luminosity."

The Past

" The past isn't dead. It isn't even past."

~~ Sound and Fury 1897-1962 novelist William Faulkner (Chandra-12)

candescent comforting Chandra activates the astral body which contains all memories that are typically labeled the past. It is not normally realized that the past is a mirror of the future - but it is - so indeed Chandra also controls the future. The astral body precedes entry into The earthen body and the astral body survives physical death, time and again. So, the astral body which is composed of psycho-emotional memories, is very long-lasting! Not eternal, but robustly long-lasting.

A child's earliest memories are of their mother and indeed, candescent comforting Chandra activates the one's mother , relationship to the mother, and overall emotional constitution. All action-reaction emotional patterns, from obsessive-compulsive to avoidance to projection, are grounded through the Moon. Moon with Rahu hypercharges the emotional memories, and indicates a vivacious mother. Moon with Ketu causes emotional withdrawal, typically due to a mother who needs her space.

to understand a person's past, examine their Soma position in detail. The past is not a material reality, but it is a potent and often crippling psycho-emotional reality. Remember the past is composed of memories, and the core memory from our current lifetime is of life in utero. Memories from parallel lives create the current life. So - por supuesto - the Moon is our Mother and the Moon creates Life.

Chandra = malefic or benefic?

from: B.V. Raman, Three Hundred Important Combinations.

(10th ed., Delhi, 1991, 1947)."Malefics, Sukha-graha, and Neutrals " p. 5

" The Moon

  • Benefic as ruler of 1, 5 and 9 which is possible for Cancer, Pisces, and Scorpio.

    Neutral as ruler of 2, 12 and 8 which is possible for Gemini, Leo, and Sagittarius.

He is malefic as ruler of 3, 6, 11, 4, 7, and 10


The Moon's portfolio includes the full range of our psycho-emotional attachments. Chandra's characteristics define the human's mother (or whomever served as our childhood emotional sustainer).

Chandra also indicates the nurturing container of the childhood family as a whole, and the unconditional acceptance (or not) which one has received from them.

Ultimately Chandra signifies human emotional capacity to form relationships with others - partners especially, but also our parents and our own children.

Chandra does not represent the true Self (which is beyond the planets) but rather the social-psycho-sexual-emotional core of the Mind.

Some reincarnations are blessed with awareness of two non-ego realms. They draw true peace from living either outside the ego-membrane - in the world of compassionate altruistic action -- or deep within the core of intimate divine communion -- which is buried in pre-ego childhood memory underneath the adult ego. These being are sheltered from much of the emotional suffering to which the normal ego-bound human is enslaved.

However, the more one is attached to that frail prison of ego-membrane attachments -- which is to say, the more one has been traumatized in childhood -- The more essential it is to understand the birth condition of the Vedic Moon .

Most of us reading this page will be treading somewhere along that path from total enslavement to ego- validation, to total freedom from all compulsions.

  • We fondly hope that some person, relationship, or experience will come along and heal our deepest inner trauma. Understanding the complex implications of Chandra's role in rashi and (especially) navamsha varga will help one to understand that deepest hope, so as to light the way toward our goal of perfect wholeness.

It is a common truth in Jyotisha that if a person is true to one's own Moon, one will be happy . One might not achieve wealth, fame, beauty, or worldly power - but one will be happy.

psycho-emotional core of the ego-membrane is a fairly happy place within most incarnations. It is the place of joyful childhood, of unconditional acceptance by the family, and of nurturing maternal love. If the Moon's needs are met and sustained in adulthood, a person may feel emotionally sheltered and fairly whole.

Some folks' spiritual ambitions will stop when they achieve basic emotional grounding through human relationship. Some folks will want to use the stability of adequate emotional grounding as a platform for further spiritual adventures in knowing God and serving humanity. Whichever your choice, understanding and catering to the complex condition of one's astral Moon is very important.


Parents, shelter-givers, care-givers



Chandra = matrikaraka = karaka for Mother and Mother-figures.

First and foremost Soma indicates the birth mother, because Soma's influence begins in the uterine fluids of conception. A child who is adopted at birth or even much later will identify consciously with the emotions of their adoptive mother, but the birth mother has the primary subconscious emotional influence.

Other Mothers signified by Chandra include spiritual mothers such as Tara the Mother of Buddha, Mother Mary, spiritual preceptors such as Mother Superior in a nunnery, the Muse, and all goddesses of the Great Traditions.

Profile the Mother(s) from rashi, bhava, graha drishti, and other characteristics of Chandra in radix, navamsha, and Dwadashamamsha -10 .

Although the 4th rashi from kundali indriya-lagna , 4th navamsha, and 4th Dwadashamamsha -10 also yield important components of the mother profile, the key information about a person's mother, one's emotional needs and the behaviors one will exhibit when trying to get these needs met - is contained in Soma.

Conscious individuals will notice that the ten-year Vimshottari mahadasha of Chandra = a period of reconnection with the psychic, rational, and social aspects of the Mother.

  • This awakening may be pleasant or painful or both (depending on the Jyotisha characteristics of natal Soma).

  • It is wise to take full advantage of this period of emotional and spiritual revelation about one's deepest psychic needs.

  • Use this essential self-knowledge to fullest capacity during the ten-year mahadasha.

General patterns of Chandra bhukti include:

  • if the Mother is still living, an intense period of interaction with her

  • whether the Mother is living or not, mahadasha of Chandra attracts into one's environment numerous persons who resemble the Mother on many levels

  • emphasis on 'reactive' rather than 'proactive' responses (infancy)

  • if the native is an adult during the mahadasha, one may form an adult understanding the role that the Mother played in one's early personality and relationship development

  • depending on Chandra's character, assignment to major or minor caretaking roles, and need to interact emotionally with those who are deeply dependent, cannot defend themselves, or cannot make their own decisions

  • if Chandra mahadasha occurs in middle age, one may acquire dependent parents and need to 'parent the parent'

  • strong emotionalization of the personality: powerful intuitions, needs, feelings, and emotional bonding

In the nativity, look to Surya as the primary indicator of Father;

and Chandra as primary indicator of Mother.

matrikaraka Soma is the strongest karaka for Mother, but classroom-4 is complementary and secondary. Similarly, classroom-9 also indicates Father, but classroom-9 should be used as a complementary and secondary indicator. Use both to build the parental profile.

Consider Chandra - in Radix, Navamsha, and Dwadashamamsha -10 - to show the core characteristics of the Mother.

Das commentary :

"Moon in a water sign indicates that your emotional nature is more dominant, and you will hold onto feeling and connections.

Cancer and Scorpio are especially motherly and nurturing."

Chandra lagna

Chandra in classroom-4 [dikbala] comfortable with caretaking * familiar with culture-roots * needs a routine

overlapping significations of Chandra and bandhusthāna

reading from Chandra lagna

Moon is the natural regulator of the 4th Domain. Read about bandhu bhava to gain a broader perspective on the Moon's portfolio.

In classical Jyotisha the Moon has equal or greater power to the lagna (ascendant).

Chandra gains dikbala when He occupies classroom-4.

Accurate readings cannot occur from the rashi-lagna only. Accurate readings require at least two preliminary scans: first from the rashi-lagna, second from Chandra-lagna.

Then more detailed scans such as from the mahadasha-pati, from the karaka, etc. are also required. In traditional India, where rural birth-times are unavailable or conflicting, accurate readings are often given from Chandra lagna alone.

After age 50, more accurate Jyotisha predictions are often produced by reading significations from the Chandra lagna firstly, indriya-lagna secondly, Svamsha thirdly, additional varga lagna additionally.

This benefit occurs because a mature person is more experienced emotionally, thus it is easier to identify the behaviors and environments that provide the best psycho-emotional support.

Father and Maternal Grandfather

Although traditional texts indicate that Ravi and dharma bhava provide key information regarding one's father, 9th-from-Chandra reveals more about child's perception of the father's true character and position.

The child's emotionally raw perception remains most true even after its authenticity has been buried under layers of adult justification. As children mature and become more sophisticated social operators, they tend to re-formulate the social presentation of one's own father, focusing on external achievements and social position.

Yet, the childhood emotional perceptions are core. One's emotional relationship to one's father has many long-term implications, not the least of which is the recreation of the child-parent pattern in the adult marriages.

Therefore [9th-from-Chandra] should be used as the primary lagna for Father; once that bhava is known, then add information about the father's public life from dharma bhava in radix and Surya. Fine-tune the profile of the father from the role of Surya and dharmesha-9 within the D-12 dwadashamamsha .

  • If 9th-from-Chandra is comfortably disposed, one will generally enjoy a good relationship with the father despite other tensions which may arise from less favorable disposition of Ravi or dharma bhava within the charts.

9th-from-Chandra engaged in awkward angles:

... by problematic occupants or aspects, expect emotional strain in the relationship with both the maternal grandfather and with one's own father. Such emotional strain with these two father-figures can reduce the benefits expected from supportive placements for Ravi or auspicious conditions in classroom-9.

Traditional texts which emphasize 9th-rashi and Surya as primary pitrikaraka and which ignore the effects of 9th-from-Chandra reflect the reality that in many historical cultures, fathers often do not play an emotionally critical role.

Rather, the father's central task is to prepare the child for an honorable and productive adult life within their community; normally this task does not really begin in the child's life until age seven.

However, in modern western culture, the father's essential importance in the child's early emotional development is increasingly recognized. Whether or not the father's culture tells him to relate emotionally to the child, children seem to have a natural expectation that a father will be present, supportive, and available. Whether or not the father is watching the child, the child is watching the father! It can be useful therefore to examine 9th-from-Chandra to observe the emotional connection between father and child.

Counting the Bhava to find Karaka details

  • There can be some confusion in counting houses this way because we would also expect 9th-from-Chandra to tell us about the mother's father, who would be the maternal grandfather of the native . This is a legitimate overlap. 9th-from-Chandra shows BOTH the one's mother 's emotional relationship to her own father, and one's emotional relationship to his own father.

  • If 9th-from-Chandra is strongly positive, the one's mother may have enjoyed a healthy emotional relationship with her own father, and would have entered her own parenting years with good expectations for her male co-parent, based on the good experience she had growing up with a fortunate father.

  • Similarly a challenging 9th-from-Chandra shows a history of fathers associated with production of polarizing catalysis. This includes both the mother's own father, who is one's own maternal grandfather, and the native 's father, will share this polarizing catalysis profile.

Relationship between Surya and Chandra

... reveals much regarding the emotional reality of one's parents' relationship. If Surya and Chandra occupy a 1/7, 3/11, 4/10 or 5/9 angle to each other, the parents' relationship was likely affectionate and respectful.

However, if Surya and Chandra occupy either the mutually suspicious 2/12 or the unbalanced shad-ashtaka 6-8 challenge-angle, the parents' emotional relationship may express significant unevenness. The native has of course chosen to be born into this environment, because the native is presently approaching this particular problem-set in a stepwise fashion. It is a feature of the pre-incarnationally planned classroom in this life.

  • Both Surya and dharma bhava can provide some valuable information about the father's social position, his career and family lineage. If the Sun is well disposed the father may have been born into a distinguished family or have developed a strong career.

  • However, if the Soma/Surya relationship is 2/12 or 6/8, the father's energy would have been consumed significantly by his own underlying emotional struggles (against his wife and mother)and thus he may have had limited emotional resources available to really focus on advancing his career.

~~ Bashar "The PRESENT is not the result of the PAST.

Creation occurs only in the PRESENT, which is the Now result of what you Now believe to be most true for you.

Continuity from one present moment to the next is considered "normal", but is actually optional:

If you suddenly make a discrete shift in beliefs, you will experience a sudden discrete shift in your Now reality."

In reading the Jyotisha charts it is critically important to recognize the qualities of Chandra's navamsha . If the rashi and bhava of D-9 Chandra are ignored, only half the emotional core will be known and events will not be correctly predicted.

Also, the navamsha Moon is mission-critical in evaluating what type of nurturing support the native requires in their intimate relationships such as marriage.

The spouse's chart should afford some link to one's navamsha Somana position, if deep emotional harmony is to develop within the marriage. Also the choice of close friends is much dependent on the navamsha Moon.

However outside the social realm of relationships, one must appreciate one's own navamsha Moon qualities if one is to make emotionally positive choices all along the life path.

Navamsha Moon will show a level of deep need for validation, which can be consciously provided by choosing a profession, studies, and avocations which put the person in contact with psychically nourishing information.

Chandra Lagna

Reading Emotional Relationships

One's psycho-emotional relationship to one's own physical body.

Chandra is the main karaka for the health of The earthen body .

Rashi and rashi lord, navamsha and navamsha lord, significations of the radix bhava, and drishti upon Chandra will profoundly affect and define the state of one's physical health.

social identity, appearance, musculature

sports, hunting, dance, competitions, movement, vitality, birth

physical body head, skull, brain, blood

Feeling Emptiness, Feeling Compassion

14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso. (2005).

  • Many Ways to Nirvana: Reflections and Advice on Right Living, Renuka Singh (Ed.)

"According to some scientists, emotion is not necessarily negative. Emotion is a very strong feeling.

While some emotions are destructive, others are constructive. In a meeting with scientists, we concluded that there are emotions even in the Buddha's mind. There is a strong sense of caring and compassion and also the realization of emptiness.

In the beginning, there is just a vague feeling of emptiness. At that level, there is no emotion, but once you become more familiar with it, then that feeling increases.

At a certain level, the realization of emptiness also becomes a kind of emotion.

Therefore, in the practice of developing wisdom and loving-kindness / compassion, you strengthen these inner qualities and then reach a state where you have an upsurge of feeling called emotion.

We can clearly see this link between intellect and emotions.

Thus, the brain and heart can go side by side. I think this is the Buddhist approach."


From Here to Enlightenment: An Introduction to Tsong-kha-pa's Classic Text The Great Treatise on the Stages of the Path to Enlightenment , p. 35-36

" If your engagement with others is tainted by strong attachment, craving, aversion, anger, and so forth, then that form of grasping is undesirable.

  • But on the other hand, when you are interacting with other living beings and become aware of their needs or suffering or pain, then you need to fully engage with that and be compassionate.

So there can be positive attachment in this sense of active engagement.

Buddhist masters have long used the term attachment to describe the quality of compassion for others.

  • For example, a verse from Haribhadra's Clear Meaning Commentary refers to compassion that is attached to other living beings.

  • And as we have seen, Nagarjuna teaches that attachment for other living beings will arise spontaneously in the person who realizes emptiness."

The True Enemy: afflictive emotion

~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso. (2002).

Illuminating the Path to Enlightenment.

(Lama Yeshe Wisdom Archive). TDL Publications.

" When practitioners cultivate the recognition that the emotional and mental afflictions are the true enemy

  • and that underlying them is fundamental ignorance,

  • they then engage in the methods for eliminating this ignorance.

Practitioners recognize that as long as they remain under the control of the afflictions,

  • they will never be free of dissatisfaction and suffering.

If, based on its recognition, practitioners

then generate a genuine and deeply felt aspiration to seek liberation from this bondage ,

  • that is true renunciation."


14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso,

  • The Dalai Lama's Book of Awakening

" If we accept that liberation is possible , how exactly is it to be understood?

In the scriptures, liberation is characterized in terms of four features.

  1. The first feature describes it as the true cessation of the continuum of afflictions.

  2. According to the second feature,

    • liberation is true peace,

    • the state of total tranquility where the individual has attained complete freedom from all defilements of the mind.

    It is described in the third feature as totally satisfying , because one has reached ultimate satisfaction.

  3. Fourth, it is described as definite emergence ,

in the sense that one has definitely emerged from the process of unenlightened existence." Constructive Emotions

~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso. (2005). Many Ways to Nirvana: Reflections and Advice on Right Living , Renuka Singh (Ed.)

" According to some scientists, emotion is not necessarily negative.

  • Emotion is a very strong feeling.

While some emotions are destructive , others are constructive.

In a meeting with scientists, we concluded that there are emotions even in the Buddha's mind.

  • There is a strong sense of caring and compassion and also the realization of emptiness.

    In the beginning, there is just a vague feeling of emptiness.

    At that level, there is no emotion, but once you become more familiar with it, then that feeling increases.

At a certain level, the realization of emptiness also becomes a kind of emotion.

Therefore, in the practice of developing wisdom and loving-kindness / compassion,

  • you strengthen these inner qualities and then reach a state where you have an upsurge of feeling called emotion.

We can clearly see this link between intellect and emotions . Thus, the brain and heart can go side by side.

  • I think this is the Buddhist approach."


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