AUM som somaya namah AUM hreem shreem chandraya namah OM shram sreem shraum sah chandraya namah Learning Pathway of needs & feelings चन्द्र candra dhātu √ चन्द् cand = shine, brighten, gladden Chandra matrikaraka माता mātā = the measurer इन्दु indu = √ उन्द् und = undulate, drop विधु vi-dhu [prakrit = vihu, vihuṇa] = lonely, solitary आत्ममय ātma-maya = my own self-essence ऋक्षराज ṛkṣa-rāja = king of constellations निशाकर niśā-kara = agent of the Night रोहिणीरमण rohiṇī-ramaṇa = lover of Rohiṇī मनोमय manomaya = mental-spiritual शर्वरीश śarvarīśa Annamaya Somana = Soma Thomma = Tha = Thingat Krishnaya Chandrama = Chandraya Moon - Mens Nanna = Inanna = Anna = Di-ana Sin = Sinai = Serena = Selene Luna - Aah - Iah 364 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 old-ways, familiar routines, ancestral foundations, seasonal calendar, soothing 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
		"... the seat of your power is your emotions, the place of that power is in the present or Now moment. Your past is gone, your future will be created from the choices of this moment. We cannot emphasise this enough." ~~ Light Source P'taah - www.ptaah.com
		" 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
		" 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 - www.ptaah.com
		SEA CORAL
		" 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 Pema Chödrön, ~~ When Things Fall Apart: Heart Advice for Difficult Times , 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
	Professor Chandra's CLASSROOM RULES and LEARNING-PLAN CONDITIONS
	[Chandra-Mesha] comforted by forward pursuit * settled into warrior rhythms * needs vitality Chandra-Mesha matched with 12 indriya-lagna [Chandra-Urisha] -- [uchcha] [mūlatrikoṇa if within 4-30 deg] comforted by precious values * settled into rhythmic gathering * needs luxury Chandra-Urisha matched with 12 indriya-lagna [Chandra-Mithuna ] comforted by messaging * settled into rhythmic communications * needs to talk Chandra-Mithuna matched with 12 indriya-lagna [Chandra-Karkata] --- [svakshetra] comforted by maternal soothing * settled into tidal rhythms * needs to protect Chandra-Karkata matched with 12 indriya-lagna [Chandra-Simha] comforted by creative display * settled into dramatic rhythms * needs attention Chandra-Simha matched with 12 indriya-lagna [Chandra-Kanya] comforted by remedial aid * sensitive to logical argument * needs to help Chandra-Kanya matched with 12 indriya-lagna [Chandra-Tula] comforted by ritual negotiation of agreements * sensitive to balance * needs to trade Chandra-Tula matched with 12 indriya-lagna [Chandra-Vṛścika] [nīcha] comforted by mystery * sensitive to trauma-healing * needs discovery Chandra-Vṛścika matched with 12 indriya-lagna [Chandra-Dhanus] comforted by customary beliefs * settled into rhythmic received teachings * needs to feel wisely guided Chandra-Dhanus matched with 12 indriya-lagna [Chandra-Makara-Draco] comforted by hierarchy * sensitive to class-status * needs ritual ordering Chandra-Makara matched with 12 indriya-lagna [Chandra-Kumbha] comforted by friendship * sensitive to mass-participation gridworks * needs marketplace connection Chandra-Kumbha matched with 12 indriya-lagna [Chandra-Meena] comforted by ancestral guidance * settled into rhythmic intuition * needs contemplative sanctuary Chandra-Meena matched with 12 indriya-lagna SANSKRIT NAMES FOR PEARL 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 mañjara मञ्जरी mañjarī 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	[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, asea-farer, amidwife, sentimental [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 [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 [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 [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 entertainer, scholar, creative artist, gambler, romantic, speculator, queen [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 [Chandra in classroom-7] comfortable with arrangements * familiar with sensitive arbitration * needs ancestral harmony * soothed by match-making * feels the pulse of trading exchange * allied to the advisor-mother * accustomed to ritual adjudication * habitual negotiator * calmed by customary counseling * needs cycles of rhythmic emotional rebalancing * seeks contractual equity * sheltered by a parenting partner * nourished by undulating agreements * brokering mother may be an intuitive go-between, diplomat, attorney, mediator, meddler [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 [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, disciple, proselyte [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 regulatory duties * soothed by peak position * acculturated to executive routines * settled into the rhythm of elevated roles * feels the repeating pulse of elite status * calmed by climbing hierarchical steps * anchored into lawful responsibility * undulating authority * mother may be a dignitary, prominent parent, cultural icon, respected caretaker [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 [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] [2nd-from-Chandra] [3rd-from-Chandra] [4th-from-Chandra] [5th-from-Chandra] [6th-from-Chandra] [7th-from-Chandra] [8th-from-Chandra] [9th-from-Chandra] [10th-from-Chandra] [11th-from-Chandra] [12th-from-Chandra] 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 Jyotishavidya Sacred Jewels for Soma = Chandra-Ratna Sacred Ash * Bhasman for Chandra Chandra in a nakshatra of Guru Regional names for Chandra * Moon Chandra mahadasha BPL comments BPHS Chandra Mahadasha CHANDRA YUTI OTHER GRAHa 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] [niṣṭhurabhāṣi 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 Sade-Sati * 7.5 years duration Saturan transit to Moon transit of the ruler of 6th-from-Chandra via radical Chandra Vimshottari Dasha BPHS Vimshottari Dasha of Chandra BPL modern description Chandra Mahadasha Shil Ponde's description of 12 Mahadasha experiences per Chandra in 12 Rashi Nakshatra [Chandra in Aśvini-Dasra] [Chandra in Bharani - Yamya] * Yamuna [Chandra in Kṛttikā - Pleyades] * Agneya [Chandra in Rohiṇī - Aldebaran] * Brahmi [Chandra in Mrigashira - Invaka] * Mriga-sirasa * Mraga [Chandra in Arudra - Orion] * Raudra [Chandra in Punarvasu - Yamaka] [Chandra in Pushya - Sidhya] [Chandra in Aśleṣa - Naga] [Chandra in Magha - Regulus] * Agha * Makha [Chandra in Purvaphalguni - Yoni] [Chandra in Uttaraphalgunī - Aryaman] [Chandra in Hasta - Savitra] * Corvus [Chandra in Chitra - Spica] * Tvashtri [Chandra in Svati - Arcturus] * Vayu [Chandra in Radha-Viśākha] * Saka [Chandra in Anuradha - Maitra] * Maitra [Chandra in Jyeṣṭha - Antares] * Ketta * Kita [Chandra in Mūla - Vichruta] * Alaxmi - Nirriti [Chandra in Pūrvāṣāḍhā - Apah] [Chandra in Uttarāṣāḍha - Vaishva] [Chandra in Śrāvaṇa - Hari] [Chandra in Dhaniṣṭha - Delphinus] - Vasu [Chandra in Shatataraka-Varuna] * Sadachbia [Chandra in Purvabhadra - Pegasus] * Aja-eka-pada [Chandra in Uttarabhadra - Andromeda] * Ahirbudhnaya [Chandra in Revatī - Pashu] * Pushan
		Marriage partnership, assessed emotionally from the Chandra baseline 7th-from-Chandra Main Page 7th from Chandra-1 7th from Chandra-2 7th from Chandra-3 7th from Chandra-4 7th from Chandra-5 7th from Chandra-6 7th from Chandra-7 7th from Chandra-8 7th from Chandra-9 7th from Chandra-10 7th from Chandra-11 7th from Chandra-12
	Oceans and Emotions Topics of Chandra psycho-Emotional constitution, Psychological Needs, routine life patterns, parents, schooling, habits and customs Astral body programming patriotism, protectionism, maritime affairs, transportation pathways, customs, habitual routines 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 Mother Father and Maternal Grandfather Happiness D-9 Chandra Rahu counted from Chandra lagna English-language nomenclature for emotional states
	NAMES FOR CHANDRA अब्धिनवनीतक abdhinavanītaka अभिरूप abhirūpa अब्ज abja अचण्डमरीचि acaṇḍamarīci अघर्मधामन् agharmadhāman आकाशचमस ākāśacamasa अमति amati अमृतदीधिति amṛtadīdhiti अमृतद्युति amṛtadyuti अमृतकर amṛtakara अमृतकिरण amṛtakiraṇa अमृतांशु amṛtāṃśu अमृतसू amṛtasū अंशुमत् Aṃśumat अनिदाघदीधिति anidāghadīdhiti अनुष्णगु anuṣṇagu अर्हसान arhasāna अशत्रु aśatru आशोचनि āśocani अत्रिदृग्ज atridṛgja अत्रिजात atrijāta अत्रिनेत्रभू atrinetrabhū अत्रिनेत्रज atrinetraja अत्रिनेत्रप्रभव atrinetraprabhava अत्रिनेत्रप्रसूत atrinetraprasūta अत्रिनेत्रसूत atrinetrasūta अवश्यायकिरण avaśyāyakiraṇa बलक्षगु balakṣagu भग bhaga भान्त bhānta भपति bhapati भरण्यु bharaṇyu भवशेखर bhavaśekhara बुधतात budhatāta च ca चदिर cadira चन्द / चन्द्र} Canda / candra चन्दक candaka चन्दिर candira चन्द्र candra चन्द्रक candraka चन्द्रमस् candramas चन्द्रमुस् candramus छायाभृत् chāyābhṛt छायाङ्क chāyāṅka चित्राटीर citrāṭīra चित्रेश citreśa दक्षात्मजापति dakṣātmajāpati दर्शत darśata दर्शविपद् darśavipad दशवाजिन् daśavājin धम dhama दोषाकर doṣākara द्रप्स drapsa द्रुमाब्जकेतु drumābjaketu द्विजपति dvijapati द्विजराज dvijarāja द्विजेश्वर dvijeśvara एणभृत् eṇabhṛt एणाङ्क eṇāṅka एणतिलक eṇatilaka गौर gaura घर्मेतरांशु gharmetarāṃśu ग्लौ glau गो go गोपति gopati ग्रहाग्रेसर grahāgresara ग्रहनेमि grahanemi ग्रहपति grahapati ग्रहराज graharāja ह ha हरचूडामणि haracūḍāmaṇi हरिणधामन् hariṇadhāman हरिणकलङ्क hariṇakalaṅka हरिणाक्ष hariṇākṣa हरिणलक्षण hariṇalakṣaṇa हरिणलक्ष्मन् hariṇalakṣman हरिणलाञ्छन hariṇalāñchana हरिणाङ्क hariṇāṅka हासस् hāsas हिम hima हिमभानु himabhānu हिमधामन् himadhāman हिमदीधिति himadīdhiti हिमद्युति himadyuti हिमगु himagu हिमकर himakara हिमकिरण himakiraṇa हिममयूख himamayūkha हिमांशु himāṃśu हिमांशुमालिन् himāṃśumālin हिमरश्मि himaraśmi हिमश्रथ himaśratha हिमस्रुत् Himasrut हिमत्विष् himatviṣ हिमोस्र himosra हृद्यांशु hṛdyāṃśu हृषु hṛṣu इन्दु indu जडांशु jaḍāṃśu जगन्नेत्र jagannetra जैवातृक jaivātṛka जलमित्र jalamitra जर्णु jarṇu जयन्त jayanta जीवितेस jīvitesa जुहुराण juhurāṇa ज्योत्स्नावापी jyotsnāvāpī ज्योत्स्नेश jyotsneśa कैरविन् kairavin कलाभृत् kalābhṛt कलाधर kalādhara कलानाथ kalānātha कलानिधि kalānidhi कलङ्केश kalaṅkeśa कलाप kalāpa कलापिनी kalāpinī कलापूर्ण kalāpūrṇa कलावत् kalāvat कान्त kānta कौमुदीपति kaumudīpati खदिर khadira खिदिर khidira क्लेदन् Kledan क्लेदु kledu क्षणदाधिनाथ kṣaṇadādhinātha क्षणदाकर kṣaṇadākara क्षणदेश kṣaṇadeśa क्षपाकर kṣapākara क्षपानाथ kṣapānātha क्षपारमण kṣapāramaṇa क्षीराब्धिज kṣīrābdhija क्षीरोदनन्दन kṣīrodanandana कुमुदबन्धु kumudabandhu कुमुदनाथ kumudanātha कुमुदिनीनायक kumudinīnāyaka कुमुद्वत् Kumudvat कुरङ्गलाञ्छन kuraṅgalāñchana लक्ष्मीसहज lakṣmīsahaja म ma महिकांशु mahikāṃśu माकलि mākali मनसिज manasija मनसिजबृसी manasijabṛsī मन्दकान्ति mandakānti मन्मथबन्धु manmathabandhu मास् mās मास māsa मस्करिन् Maskarin नभश्चमस nabhaścamasa नभोमण्डलदीप nabhomaṇḍaladīpa नक्षत्रनाथ nakṣatranātha नक्षत्रनेमि nakṣatranemi नक्षत्रराज nakṣatrarāja नेत्रयोनि netrayoni नीहारकर nīhārakara नीलभ nīlabha निशाधीश niśādhīśa निशाकर niśākara निशामणि niśāmaṇi निशानाथ niśānātha निशीथिनीनाथ niśīthinīnātha निशीथिनीपति niśīthinīpati	ओषधिगर्भ oṣadhigarbha ओषधिपति oṣadhipati ओषधीपति oṣadhīpati ओषधीश oṣadhīśa ओषधीत्वर oṣadhītvara ओषधिवल्लभ oṣadhivallabha पक्षचर pakṣacara पक्षधर pakṣadhara पक्षज pakṣaja पपि papi परिजन्मन् parijanman परिज्मन् parijman परिज्वन् parijvan पर्वधि parvadhi पर्वविपद् parvavipad पतम patama पौलस्त्य paulastya पिञ्ज piñja पीयूषधामन् pīyūṣadhāman पीयूषधाराकिर् pīyūṣadhārākir पीयूषद्युति pīyūṣadyuti प्रभाकर prabhākara प्राचीनतिलक prācīnatilaka प्रतिभावत् pratibhāvat प्यान pyāna राग rāga रजनिकर rajanikara रजनिकृत् Rajanikṛt रजनीपति rajanīpati रजनीरमण rajanīramaṇa राजीविनीजीवितवल्लभ rājīvinījīvitavallabha रात्रिभुजङ्ग rātribhujaṅga रात्रिकर rātrikara रात्रिमणि rātrimaṇi रात्रिनाथ rātrinātha ऋक्षनाथ ṛkṣanātha ऋक्षराज् ṛkṣarāj ऋक्षराज ṛkṣarāja ऋक्षेश ṛkṣeśa रोहिणीकान्त rohiṇīkānta रोहिणीपति rohiṇīpati रोहिणीप्रिय rohiṇīpriya रोहिणीरमण rohiṇīramaṇa रोहिणीश rohiṇīśa रोहिणीवल्लभ rohiṇīvallabha ऋषि ṛṣi सामुद्रबन्धु sāmudrabandhu समुद्रनवनीत samudranavanīta समुद्रनवनीतक samudranavanītaka सारस sārasa शर्वरीपति śarvarīpati शर्वरीश śarvarīśa शर्वरीश्वर śarvarīśvara शशभृत् Saśabhṛt शशबिन्दु śaśabindu शशधर śaśadhara शशलक्षण śaśalakṣaṇa शशलक्ष्मन् śaśalakṣman शशाङ्क śaśāṅka शशाङ्क śaśāṅka शशिकला śaśikalā शशिन् Shaśin शतमयूख śatamayūkha सव sava शयत śayata सिन्धुजन्मन् sindhujanman सिन्धुनन्दन sindhunandana सिन्धुपुत्र sindhuputra सिन्धूत्थ sindhūttha सिप्र sipra शिशिरकर śiśirakara शिशिरांशु śiśirāṃśu शीतभानु śītabhānu सितदीधिति sitadīdhiti सितकर sitakara शीतकर śītakara शीतकिरण śītakiraṇa शीतल śītala शीतमयूखमालिन् śītamayūkhamālin सितांशु sitāṃśu शीतांशु śītāṃśu शीतांशुमत् śītāṃśumat सितरश्मि sitaraśmi शीतरश्मि śītaraśmi सितरुचि sitaruci सिताश्व sitāśva शिवशेखर śivaśekhara स्मरसख smarasakha स्नेहन् sneha स्नेहरेकभू sneharekabhū स्नेहु snehu सोम soma सोमन् Soman सोमराज somarāja श्रीसहोदर śrīsahodara सृणि sṛṇi सृप sṛpa सृप्र sṛpra स्थूम sthūma ष्ट्युम ṣṭyuma शुभ्रभानु śubhrabhānu शुचि śuci शुचिरोचिस् śucirocis सुधाभृति sudhābhṛti सुधाधार sudhādhāra सुधाकर sudhākara सुधाम्सु sudhāmsu सुधांशु sudhāṃśu सुधाङ्ग sudhāṅga सुधासू sudhāsū सुधासूति sudhāsūti सुधावास sudhāvāsa सुधायोनि sudhāyoni सुम suma सुमा sumā सुवन suvana श्वेतभानु śvetabhānu श्वेतधामन् śvetadhāman श्वेतद्युति śvetadyuti श्वेतमयूख śvetamayūkha श्वेतार्चिस् śvetārcis श्वेतरोचिस् śvetarocis श्वेताशु śvetāśu श्वेतवाहन śvetavāhana श्वेतवाजिन् śvetavājinmoon स्यन्द syanda तमीश्वर tamīśvara तमोघ्न tamoghna तमोहर tamohara तमोनुद् tamonud तमोनुद tamonuda तमोपह tamopaha तापस tāpasa तपोराज taporāja तारकाराज tārakārāja तारापीड tārāpīḍa तिजिल tijila तिमिरनुद् timiranud तिथिप्रणी tithipraṇī त्रिनेत्रचूडामणि trinetracūḍāmaṇi तृपत् Tṛpat तुङ्गीपति tuṅgīpati तुषारकर tuṣārakara ठ tha = disk of moon उडुगणाधिप uḍugaṇādhipa उडुनाथ uḍunātha उडूप uḍūpa उडुपति uḍupati उडुराज् uḍurāj उषाकर uṣākara उषेश uṣeśa वरालि varāli वाति vāti विभावरीकान्त vibhāvarīkānta विभावरीश vibhāvarīśa विभावसु vibhāvasu विभू vibhū विबुध vibudha विधु vidhu विहग vihaga विहङ्ग vihaṅga विकस vikasa विक्रस्र vikrasra विकुस्र vikusra विन्धस vindhasa विप्राधिप viprādhipa विरोचन virocana विश्वपा viśvapā वृक vṛka व्याप्व vyāpva यजत yajata यामिनीदयित yāminīdayita यामिनीनाथ yāminīnātha यामिनीपति yāminīpati यामिनीप्रियतम yāminīpriyatama यामिनीरमण yāminīramaṇa यामीर yāmīra यथासुख yathāsukha युवन yuvana
	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 Direction 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. INTUITIVE ABILITIES 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. 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. 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. 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. 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. 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. 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. 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. 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. Makara - Draco indriya-lagna * candescent comforting Chandra activates bhava-7, granting a particularly intuitive understanding of contracts, agreements, trusts and treaties, 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. 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. 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, afeeling 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, awish 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, memory-keepers, the literate, the clergy, 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, networker s, 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 the Earthen Moon Professor Chandra is the natural regulator of Bandhu Bhava Chandra = significator for all things related to caretaking especially mother = matrukaraka parents, patriotism, naurturing 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. the Earthen 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-à-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 Pope 264 had an exceptionally complex emotional nature as indicated by bhava-5 (romance, politis, entertainment) containing [Chandra-Mesha] -- [Chandra in Kṛttikā - Pleyades] -- [Chandra in classroom-5] -- [Somana-yuti-Budha] -- [Somana-yuti-Shukra] -- [Somana-yuti-Ketu] . Mangala who rules Chandra resides in 6th-from-Chandra-cluster. His mother, Emilia Kaczorowska, suffered from heart and liver problems, which caused her premature death at young Karol's age 9 Comfortable rhythmic environments candescent comforting Chandra indicates a feeling of settlement, rootedness, anchored, protected, soothed by tidal push-pull cycles, caretaking instincts, naurturing and being nurtured [Chandra in classroom-1] = comfortably settled, naested, habituated to familiar rhythms of Earthen-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. [Chandra in classroom-2] = comfortably settled, naested, 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.. [Chandra in classroom-3] = comfortably settled, naested, 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. [Chandra in classroom-4] -- [dikbala] comfortable with caretaking * familiar with culture-roots * needs a routine = comfortably settled, naested, 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. [Chandra in classroom-5] * = comfortably settled, naested, 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. [Chandra in classroom-6] = comfortably settled, naested, 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. [Chandra in classroom-7] = comfortably settled, naested, 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. [Chandra in classroom-8]= comfortably settled, naested, 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. [Chandra in classroom-9] = comfortably settled, naested, 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. [Chandra in classroom-10] = comfortably settled, naested, 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. [Chandra in classroom-11] = comfortably settled, naested, habituated to familiar rhythms of the marketplace, systems, network s community, assemblies, ecologies, achievements, goals, sources of revenue. One feels the Friends of Mother. The parents provide community network connections. [Chandra in classroom-12] = comfortably settled, naested, 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.
		TOPICS OF CHANDRA Mother, parents, shelter, Homes and Home-Building, roots, aplace 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
		QUOTATION from: How to Practice: The Way to a Meaningful Life by 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.
	Vocabulary for Chandra Koeln Sanskrit Lexicon - www.sanskrit-lexicon.uni-koeln.de Chandelier candle chandler incandescent Bronze cast Chola style (Bengaluru region) Krshna with Flute from ExoticIndia.com	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 Amati " unconsciousness " form, shape, splendor, luster time moon etymologyonline.com = English Moon O.E. mon , from P.Gmc. *mænon- ... 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), naocturnal, naavigation, 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-à-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, awoman 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, akind of vacuity. However, as you slowly progress and get used to it, you will begin to see an underlying clarity, asort 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 which is possible in regard to Taurus, Aquarius, Virgo, Aries, Capricorn and Libra. "
	Happiness 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 egoic-mind 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 egoic-mind bound human is enslaved. However, the more one is attached to that frail prison of egoic-mind 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 egoic-mind 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 Jyotishavidya lore that if a person is true to one's own Moon, one may be happy . One might not achieve wealth, fame, beauty, or worldly power - but one will be happy. psycho-emotional core of the egoic-mind 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, aperson 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.
	Mother Parents, shelter-givers, care-givers Mother-figures Parent-figures	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.
	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." [end quote]
		POSITIVE ATTACHMENt QUOTATION from Tenzing Gyatso., 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, averse from Haribhadra's Clear Meaning Commentary refers to compassion that is attached to other living beings. And as we have seen, naagarjuna teaches that attachment for other living beings will arise spontaneously in the person who realizes emptiness."
		afflictive emotion QUOTATION from ~~ 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."
		Liberation? QUOTATION from 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. The first feature describes it as the true cessation of the continuum of afflictions. 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. Fourth, it is described as definite emergence , in the sense that one has definitely emerged from the process of unenlightened existence." [end quote]
		Constructive Emotions QUOTATION from ~~ 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." [end quote]
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