See also: Rulers of the 6th-from-Chandra - what social material bhava do they rule
and what does this bhava predict about agency of emotional exploitation, argument, disappointment and mistrust?
transits of the rulers of 6th-from-Chandra via the rashi of radical Chandra
Aum Som Somaya Namah
imbalanced, toxic, disagreeable feelings
agents who are jealous, unjust, or adversarial to one's comfort
enemies of the mother
agents who insult one's feelings
agents of emotional mistreatment, illness, injury, or harm
one's attempts to remedy these unfair, exploitive, or toxic situations
ministries of service * or * misery of servitude
6th-from-Chandra and its denizens become agents (persons and environments) of accusation + betrayal.
"Every single being, even those who are hostile to us, is just as afraid of suffering as we are, and seeks happiness in the same way we do. Every person has the same right as we do to be happy and not to suffer. So let's take care of others wholeheartedly, of both our friends and our enemies. This is the basis for true compassion." - Dalai Lama
Light Source P'taah
"Shall we review for you again the 4 Steps to Transformation?
|Book of Exodus 22:1 King James Version (published in 1611)||"If a man shal steale an oxe, or a sheepe, and kill it, or sell it; |
he shall restore fiue oxen for an oxe,
and foure sheepe for a sheepe."
these matters tend to be felt as emotionally unbalanced, unjust, unfair, mismatched, or exploitative
the bhava and its denizens = agents (persons and environments) of accusation and betrayal (everyone has some of these agents)
from the perspective of the sensitive psycho-emotional body and its need for protection, these matters which may be apprehended as chronically dissatisfied, disavowed, conflicted, adversarial and self-critical according to the rashi-bhava-drishti impacting this bhava
Strong graha here may indicate a ministry of service supporting those in emotionally conflicted situations
psycho-emotional relationship based on ancient memory of:
6th-from is the most difficult angle for most things in life because of bantering Budha's meddlesome nature. Behaviors such as habitual mentalizing and arguing, and the repeating definitive narratives of conflict, blaming, accusations, victimhood, servitude, enslavement, disenfranchisement, poverty, illness, toxicity, pollution and unbalanced relationships of all kinds may afflict any planetary relationship poised in the shad-ashtaka 6-8 angle.
Because Chandra lagna = the basis of human compassion-seeking feeling-nature, life-partnership is particularly vulnerable and sensitive to imbalance in the psychic expectations and emotional behaviors of the partners. Thus 6th-from is an especially karmic angle in marriage and negotiating to bring this at-birth imbalance into better harmony can place the native into a temporary condition of relatively powerless "emotional servitude".
For male-feminine partnerships, the 6th-from angle resembles Budha. The Kumara is a friend of Shani and Zukra but Budha dislikes Guru. Thus 6th-from = a fairly easy placement for the feminine harmonizing energy of Shani and Zukra. However, the 6th-from angle is less suitable for Ravi-like male self-centered energy of Guru. Therefore, the situation is different for male vs female perspectives, and it is different between the first vs second marriages for the female.
Tamawanas Falls. Mt. Hood National Park, Oregon
RULER of 6th-from-Chandra by Rashi
Example = mysteries, secrets, hidden relationships and masked assets, and persons who maintain this camouflage
Example = elderly persons, harsh consequences for infringement of laws and policies
then 6th-from-Chandra = Kumbha rashi. Generally, the emotionally adversarial conditions are characterized by social networks, conceptual scientific systems, economics, fundraising stress, and social-participation linkage. Body areas tend to include nervous system, calves, ankles, skin.* * Vimshottari Periods of Shani offer a challenge to remedy emotional imbalances because the ruler of 6th-from- Kanya = Shani
6th-from-Chandra = Simha = politics, drama, creativity, entitlement, intelligence. Emotionally adversarial conditions are characterized by entitled male figures such as kings, aristocrats, celebrities, gamblers, persons who demand the center of attention, egoists, intellectuals, brilliant performers, and naturally, politicians. electro-magnetic emotionall stress-zones tend to include heart and spine.* Vimshottari Periods of Surya offer a challenge to remedy emotional imbalances because the ruler of 6th-from-Meena = Professor Surya
| BREATHE IN PAIN,
BREATHE OUT RELIEF|
Living Beautifully by Pema Chödrön, page 82
|"Perhaps you're out on the street and see
someone abusing a dog, beating it or yelling at it or
yanking on its leash. |
You can breathe in the pain you assume the dog is feeling, then send out relief. It might be a wish for the dog to experience kindness and safety, even a nice, juicy bone.
You can also breathe in what the abuser is likely to be feeling—the rage and confusion that are causing her to strike out so cruelly. Breathe in her anger and, on the out breath, send her anything you think would allow her heart to soften.
It could be feeling loved, feeling okay about herself, feeling more space in her mind and more tenderness in her heart."
|Samchara * Transit|| transits of the rulers of 6th-from-Chandra via the rashi of radical Chandra |
Expect a period of imbalance and discontent during:
transit of ruler of 6th-from-Chandra CONTACT radical Chandra
Chandra-Meza * comforted by rhythmic forward pursuit * ruler of 6th-from-Chandra = Adversarial-Agent-Budha
Zukra detests open conflict preferring to"stuff" the conflict into the fleshbody shell. Periods of 6th-from-Chandra-Vrishabha while full of friction tend to produce temporary physical illness or injury rather than social or verbal fighting.
Chandra-Mithunaya * comforted by rhythmic signal messaging * ruler of 6th-from-Chandra = Adversarial-Agent-Mangala
Chandra-Karkata * comforted by rhythmic tidal maternal soothing * ruler of 6th-from-Chandra = Adversarial-Agent-Guru
Chandra-Kanya * ruler of 6th-from-Chandra = Adversarial-Agent-Shani
Zukra detests open conflict, preferring to"stuff" the conflict into the fleshbody shell. Periods of 6th-from-Chandra-Thula while full of friction tend to produce temporary physical illness or injury rather than social or verbal fighting.
Chandra-Vrizchika * ruler of 6th-from-Chandra = Adversarial-Agent-Mangala
Chandra-Dhanuzya* ruler of 6th-from-Chandra = Adversarial-Agent-Zukra
Chandra has no enemies. In general, Chandra-Kumbha has a 'live-and-let-live' approach with a remarkable tolerance for betrayal and crime.
Vimshottari Dasha periods of the ruler of 6th-from-Chandra can be emotionally devastating unless one is able to interpret the conditions of the classroom.
Unrecognized emotional challenges may cascade into physical compensations, creating physical pain as a consequence of unseen emotional conflict.
Instructions of the curriculum may include disputes, treachery, broken promises; pain of dishonesty, false accusations, negative criticism, and showers of abuse in all forms.
The mistreatment whilst painful is meeting the subtle expectations of the native; once recognized as "matching energy" the suffering can be relieved by conscious management.
Features of the adversarial experience include
Agents and Agencies of 6th-from-Chandra Emotional Imbalance
Typically, at the beginning of the bhukti, a predatory agent will arrive in the guise of the characteristics of the planetary ruler of 6th-from-Chandra.
Surya Adversarial-Agent * Master of Center-Stage Drama
6th-from-Chandra ruler = Surya. Applies to Chandra-Meena only. The adversarial agent is typically a Surya-figure. Tends to be a charming and self-entitled male. The agent shares salient features with the personality of one's father-figure. The agent may be exceptionally bright, confident, and self-reflexive. The agent may seem handicapped by their demand for others to"orbit around them". After a glittering period of romance (Surya) the behavior of this agent may develop abusive qualities due to their egocentric self-righteousness. Look to the characteristics of Surya in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of emotional expectations.
Chandra Adversarial-Agent * Master of Stifling Home Routines
6th-from-Chandra ruler = Chandra. Applies to Chandra-Kumbha only. The adversarial agent is typically a Chandra-figure. Tends to be a caretaking parental person. Typically a female. The agent shares salient features with the personality of one's mother-figure. The agent may be exceptionally caring, nurturing, sheltering with heightened emotional needs. The agent may seem handicapped by their parochialism. After a soothing period of protected stability (Chandra) the behavior of this agent may develop abusive qualities due to their electro-magnetic emotional neediness. Look to the characteristics of Chandra in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of emotional expectations.
Mangala Adversarial-Agent * Master of Dangerous Competition
6th-from-Chandra ruler = Mangala. Applies to Chandra-Mithunaya and Chandra-Vrizchika. The adversarial agent is typically a Mangala-figure. Tends to be an athletic, active, forward-moving person. Typically a younger male, less than forty years. Agent can also be an immature hyper-competitive older male; or a female athlete, military officer; or other Martian persona. The agent shares salient features with the personality of one's brother-figure. The agent may be exceptionally dynamic, energetic, and innovative with heightened instinct to dominate and win. The agent may seem handicapped by their aggressiveness. After an exciting period of physical (often sexual) pursuit (Mangala) the behavior of this agent may develop abusive qualities due to their embattled conquesting - emotional, verbal, or muscular. Look to the characteristics of Mangala in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of emotional expectations.
Onset of the period of the planetary ruler of the 6th-from-Chandra may signal emotional betrayal, broken contract * depending on the overall 6th-from patterns.
6th-from-Chandra ruler = Budha.
Applies to Chandra-Meza and Chandra-Makara-Draco. The adversarial agent is typically a Budha-figure. Tends to be a mentalized, chatty, commercial person. Typically a younger person of any gender, less than forty years (but can be any student, or any youthful person, or could be a vociferous businessperson). The agent shares salient features with the personality of one's brother-figure. The agent may be exceptionally detail-oriented, talkative, and documenting with heightened instinct to"talk shop". The Budha-figure may seem to be handicapped by an inability to "see the forest for the trees ". After a discursive period of conversation and debate (Budha) the behavior of this agent may develop abusive qualities due to their immature, mercantile focus on immediate details. Look to the characteristics of Budha in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of emotional expectations.
Guru Adversarial-Agent * Master of Expansive Doctrine
6th-from-Chandra ruler = Brihaspati. Applies to Chandra-Karkata and Chandra-Thula. The adversarial agent is typically a Guru-figure. Tends to be a philosophical, humanistic, doctrinaire personality. Typically a large-sized person and typically male, but can be a jovial, patronizing personality of any gender. For one in the wife-figure, the Guru-agent is often the husband. For one in the student role, the Guru-agent is often the professor. The agent shares salient features with the personality of one's preacher-teacher figures. The agent may be exceptionally inspirational with heightened instinct to preach. The agent may seemed handicapped by an excessively theoretical perspective. After an expansive period of theological or philosophical indoctrination (Guru) the behavior of this agent may develop abusive qualities due to their dogmatism. Look to the characteristics of Brihaspati in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of emotional expectations.
Zukra Adversarial-Agent * Master of the Partnering Yoke
6th-from-Chandra ruler = Zukra. Applies to Chandra-Urisha and Chandra-Dhanuzya. The adversarial agent is typically a Zukra-figure. Tends to be a bargaining, agreement-seeking personality distinguished by a cloying sweetness. Typically a female such as wife, sister, or woman co-worker, but can be a gracious and artistic personality of any gender. For the husband, the Zukra-agent is often the wife. The agent shares salient features with the personality of one's sister-figures. The agent may be exceptionally partner-oriented with heightened instinct to maintain the union"at any cost". The agent may seemed handicapped by an excessive negotiation of the terms of the contract. After a harmonious period of diplomacy and accommodation (Zukra) the behavior of this agent may develop abusive qualities due to their financial materialism. Potential for conflict regarding sensual addictions. Look to the characteristics of Zukra in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of emotional expectations.
Shani Adversarial-Agent * Master of Limitations
6th-from-Chandra ruler = Shani. Applies to Chandra-Simha and Chandra-Kanya. The adversarial agent(s) = typically a Shani-figure(s). Shani bhukti are long-lasting thus a variety of"agents of the social order" may appear in oppressive roles. Agents tend to be sober and hardworking with a rather dour, clay-like personality and a systematic style of living. The agent is socially responsible and attuned to the masses of common folk. Although the person may seem grumpy and taciturn, this agent is pragmatic and sensible. Lawfully oriented to the lowest common denominator. Time and work define their reality. Must"earn" their survival. After a period of steady, structural permanence based on a shared work plan (Shani) the behavior of this agent may develop abusive qualities due to their hyper-fixity and firm resistance to change. Look to the characteristics of Shani in the nativity to discover the full profile of the agent. Relief may be obtained via conscious management of electro-magnetic emotional expectations.
The most challenging configurations for the Vimshottari periods of 6th-from-Chandra =
Chandra-Mithunaya * Chandra in Mriga-zirasa * pada-3-4 only. Action-driven, muscular Professor Mangala is aggressively hostile toward the perpetually chatty-argumentative talk-but-not-do Professor Budha * Often the conflict has a physical element due to Mangala's frustration
Chandra-Simha portion Chandra in Uttaraphalguni pada-1 * 6th-Agent-Shani the ruler of 6th-from-Chandra = mutual adhi-shatru toward Surya * very intense conflict as punitive hani tries to impose governance rules and consequences upon the double-Surya pada-1 of brightly independent Uttaraphalguni
Chandra-Kanya portion Chandra in Uttaraphalguni pada 2-3-4 * 6th-Agent-Shani the ruler of 6th-from-Chandra = mutual adhi-shatru toward Surya * very intense conflict, mainly verbal arguments Despite the fact that Professor Budha ruler of Kanya is friendly with Professor Shani rules 6th-from-Chandra, all portions of Chandra-Kanya have intense emotional conflict during the periods of Shani . The imbalance is due to"law-and-order" Professor Shani's internal hostilities with the more independent-acting nakshatra rulers Surya-Chandra-Mangala.
Chandra-Meena portion Chandra in Uttarabhadrapada * 6th-Agent-Surya the ruler of 6th-from-Chandra = mutual adhi-shatru toward Shani * very intense conflict due to Shani's attunement to Slow Time and Large Systems whilst the self-righteous Surya-agent is blinded by their own light and exclusively concerned with Self.
Light Source P'taah
"When you are in joy and when you are laughing, the energies swirl
within you – through your heart, through your crown. |
And as you are laughing and being joyous, your cellular body rings with this. When you are laughing, you are in the present, in the Now moment – no past, no future. In joy!
When you are in pain, that judgment is like an iron claw, or like a cork in a bottle that holds that energy labeled ‘pain’ within you, within your belly. It has no place to go. It is locked - changing your structure."
The Vimshottari period of the lord of 6th-from-Chandra is likely to contain a good deal of emotional stress related to the breaking of promises and disappointed expectations. Whereas 6th-from-radix lagna nearly always produces physical conflict, often internal to the body e.g. dis-ease, the 6th-from-Chandratypically generates emotional conflict within the core dependency relationships.
The nature of the expectations and disappointments, the nature of the broken promise or failed contract, is revealed via the character of the rogesha-6 from Chandra, companions to the rogesha-6 from Chandra, drishti affecting the rogesha-6 from Chandra, etc. If the rogesha-6 from Chandra is relatively weak there may be little difficulty; however should the rogesha-6 from Chandra be strong, expect the entire mahadasha to feature some type of intractable problem (6) emotional in its basis, which resists resolution during the entire period of the rogesha-6 from Chandra.
If there are graha in occupation of 6th-from-Chandra, or rogesha-6 = exceptionally empowered, the situation can become much more emotionally extreme in terms of false accusations, tirades of criticism, exploitation and mistreatment, servitude, victimization, and crime.
Exploitation and mistreatment
Unpaid or underpaid emotional labor
These relationships can be exploitive, invalidating, and exhausting. But indeed, it is a privilege, if seem from the reincarnational perspective : )
During periods of the rogesha-6 from Chandra, one develops an adversarial relationship to the primary caregiver wife (mother, wife, sister, etc.) or if wife one may attract an outside agent to mistreat oneself.
slavery, addiction, victim narrative
The rogesha-6 from Chandra = an agent of emotional servitude which permits payback of a past-life debt, acquired when one took more psychic healing energy for one's own use than one returned into the relationship, or into the universe.
The graha which owns or occupies 6th-from-Soma is notoriously problematic during their Vimshottari periods.
| Emotionally charged
accusations and threats, especially criminal accusations |
Nixon Watergate Scandal unfolded during swabhukti of Budha = ruler of 6th-from-Chandra Psycho-mental illness in a public figure, Budha-Budha bhukti while Budha rules 6th-from-Chandra
| POTUS-37 Watergate 1913-1994 Richard Nixon = Budha rules bhava-6
crime = 6th-from-Chandra-7. |
During Nixon's Shani mahadasha, first eight years were spent as Eisenhower's dignified Vice-President, and even with his subsequent loss of the election for Governor of California, Mr. Nixon remained respectably cast as a senior statesman. However, he couldn't stay away from the world of criminalized gains due to four graha in Dhanushya-6 along with righteousness-craving Rahu-Meena-9 . Nixon joined the election race for POTUS-37 during Shani-Guru bhukti * Guru karmesha-10 .
Although the chidra-dashais never a good time to start new projects, under auspice of karmesha-10 Guru he was successful. Nixon finally won the POTUS election that he had been trying to win since 1960. The first few years were praised, largely because Guru yuvatipathi-7 required Nixon to continue to accept the wise counsel of his wife Pat .
Nixon cracks up
However as the 2.5 year Budha-Budha swabhukti et in, he became extremely emotionally worried about enemies * 6th-from-Chandra-8. Guru bhukti having ceased, Nixon stopped listening to Pat, and started listening only to a small team of close advisers Budha-7.
Weakened by his worries, Nixon became isolated by his predatory advisors during his second term, and began to succumb to persecution fantasies.
Budha rules Ketu resides in bhava-4 security. Being in his second = final term as President, Nixon could not run for any further elections. So his extreme fear of national instability (Ketu-4 dissolving foundations) seems to have been stoked by those advisers who were using Nixon for their own purposes. Some thought that he was trying to destroy evidence that his enemies possessed of Nixon's involvement in JFK's assassination, (Kennedy was believed by some operatives to be a traitor).
However in retrospect it appears to be a rather more straightforward case of psycho-mental breakdown (6th from Budha). Budha occupies 12th-from-Chandra suggesting that Nixon brought old fears from the depths of his subconscious (four graha in 12th-from-Chandra ) to justify the burglaries he authorized during the Budha-Budha bhukti .
After Budha bhukti comes Ketu period. During no-limits no-boundaries Ketu bhukti, the truth could not be contained. During Ketu bhukti, Nixon was quickly convicted due to clearly demonstrated evidence of his criminal involvement, and he quickly resigned to avoid impeachment.
From Rahu-10's peak as a landslide political victor winning the highest office in the land, to being humiliated as a common criminal during Ketu bhukti, he sunk into a despair of self-justifying argument and went around to television talk shows during Zukra vidyapathi-5 + ruler-of-12 bhukti to try to argue his innocence. However very few Americans saw Nixon as either a victim or a hero. Most believed him to be a vile, common cheat and crook.
Yet, he was so invested in the victim mind via Budha-Budha that he went to his grave asserting he had done no wrong. Unfortunately for this former president, once a highly respected statesman, after the mental crisis of 6th-from-Chandra he did not sound convincing nor coherent. Budha mahadasha prevailed for the duration of his life, until he died in Budha-Guru bhukti (Brihaspati yuvatipathi-7 ).
|~~ Garuda Purana||"The miserable tend to constantly notice other people's faults, even if they are as small as a mustard seed; |
and continuously shut their eyes against their own faults, even if they are as large as a vilva fruit."
| 6th-from-Chandra= Conflict karma |
Emotionally Adversarial relationships, distrust, disagreement, discomfort, exploitation, pollution, and sickness.
|Graha in 6th-from-Chandra may indicate the habitual method of numbing or comforting the unbalanced self when confronted with emotional conflict.|
Emotionally motivated self righteousness in matters of life's problematics.
Surya resides in 6th-from-Chandra
Usually there is a significant Imbalance between the primary caretaker or mother-figure (Chandra) and the primary social authority or father-figure (Surya) which defines the child.
Father (Surya) and mother (Chandra) are mutually unbalanced in a 6/8 shad-ashtakya relative angle. The father-figure is often an agent of emotional harm to the native, due to his own emotional illness.
Father-figure is often jealous of the native, and may accuse the native of misdoings.
Typically, the mother-Soma perceives the father-Ravi as being overtly adversarial (6) toward her and her parenting or home-keeping behaviors. She may perceive that he has health issues, addiction, argumentativeness, or other misaligned behaviors. The father-Ravi perceives the mother-Soma as being a relentless agent of upheaval, unexpected change, and forced identity transformation. He may feel that she is unrecognizable due to the changes which define her. She is not the woman he married, and he may lack a method of defining her changes.
Often the early impact of parental imbalance upon the child's personality becomes embedded in a permanent tension between emotional flow and protected security(Chandra) versus intellectual authenticity and individual empowerments (Surya).
Father disagreeable, ill, often financially stressed
In the nativity of a child (including adult children), 6th-from-Chandra containing pitrikaraka Surya may suggests a repeating pattern of the relationship between Father and Child . The father may be afflicted by emotionally inharmonious or "setback" type of decisions. The situation is often characterized by the child's (conscious or unconscious) determination to help the father (6, ministry of service).
This is not wrong at all; in fact it may be a purely charitable instinct; perhaps it is simply karmic. Yet it is a truth for this child that the father may provide a significant handicap (6) in the child's life. The father may drain the energy from the child's emotional environment (12th-from-7th-from-Chandra).
Typically the father is weaker and needier than expected (6 = disappointed expectations), and the medical implications of 6th-from add to the character of the ministry. The father has some variety of disease (according to the disposition of Surya) . He is often a disagreeable person with a special dislike of the child with whom the father replays his 6/8 relationship to his own parents (Surya 6/8 from Chandra-lagna) particularly his conflicted imbalance to his own mother (Chandra).
More emotionally comfortable outcomes may be expected if the father is a professional physicians or medical worker, social worker, military officer, or other career in ministries of service.
Emotionally, one may feel a dislike of other Surya-karaka roles such as politicians, entertainers, and celebrity culture as a whole. Male authority figures may act in emotionally disruptive or bullying fashion.
If Chandra occupies Meena (= Surya-Simha) or Chandra-Vrizchika (= Surya-Mesha) emotionally founded distrust toward the kingly-figures (Simha), toward bossy male warriors, and toward "good ole boy" male politics might be quite intense.
Angry arguments can flow from an emotional basis |
Mangala-6th-from-Chandra can be directly confrontational toward problematic situations. Such a person may be perceived as emotionally excitable, aggressive toward police, protectors or parent-agents who may be in disagreement, and prone toward pre-emptive self-defense.
Emotionally based Enemies and Accusations
Emotionally based Ailments and Injuries
Energized arguments and criminal actions
Brother (Kuja) may be disagreeable, ill, often financially stressed
In the nativity of a sibling, bhratri-karaka Mangala residing in 6th-from-Chandra may suggest a repeating conflicted pattern of the relationship between brother and the native. Brother-figures may include male co-workers, male classmates, fellow soldiers and other fraternal bonds.
Brother (s) may be afflicted by emotionally inharmonious or "setback" type of decisions. The situation is often characterized by the native's (conscious or unconscious) determination to help the brother (6, ministry of service).
This is not wrong at all; in fact it may be a pure charitable instinct; perhaps it is simply karmic. Yet it is a truth that the brother(s) may provide a significant handicap (6) in the native's life. The brother may drain the energy from one's emotional environment (12th-from-7th-from-Chandra).
Typically the brother-figure is weaker and needier than expected (6 = disappointed expectations), and the medical implications of 6th-from add to the character of the ministry. The brother may have some variety of disease (according to the disposition of Kuja) and is often a disagreeable person with a special dislike of the native.
The brother(s) may replays his awkward shad-ashtaka 6/8 relationship to his own parents (Kuja 6/8 from Chandra-lagna) particularly his conflicted imbalance to the mother (Chandra).
More emotionally comfortable outcomes may be expected if the brother is a professional physician or medical worker, social worker, military officer, or other career in ministries of service.
Bantering, businesslike Budha located in 6th-from-Chandra expresses the frustration and anxiety of emotionally unbalanced relationships via talkativeness, daily chatter and mentalizing behaviors.
Professor Budha in 6th-from-Chandra indicates emotionally based arguments from adversaries who may be siblings, teammates,
The number of clerical and administrative tasks seems to increase in proportion to the strength of one's adversaries. One may as a method of dealing with the ongoing mental narrative of problems and criticism, plunge oneself into the detailed clerical, communication, and argumentation tasks.
As a method of avoiding the emotional implications of deeply embedded conflicts with one's team, one's siblings, and indeed with one's own narrative mentality, this strategy might succeed temporarily.
However, the health consequences of unbalanced mentalism that is a compensation for emotional discord may include aches in the hands, arms, shoulders, lungs, or ears.
Occasionally, task-oriented problem-solving expresses in exploitive stress-relieving sexual behavior involving members of the service class (6).
Physicians, servants, victims, and the maternal relatives may be disagreeable, ill, often financially stressed
In any nativity, sevika-karaka Budha residing in 6th-from-Chandra may suggest a repeating conflicted pattern in the relationship between servants and the native. In the category of servants may be included also those providing medical services, conflict-management services such as attorneys, and all professionals associated with pollution, accusation or divorce. The mother's relatives may also be persistently problematic.
Servants(s) and victims, including professional trained and paid servants such as attorneys and physicians, may be afflicted by emotionally inharmonious or setback type of decisions. The situation is often characterized by the native's (conscious or unconscious) determination to help the servants (6, ministry of service).
This is not wrong at all; in fact it may be a pure charitable instinct; perhaps it is simply karmic. Yet it is a truth that the servants and victims may provide a significant handicap (6) in the native's life. The servants and victims may drain the energy from one's emotional environment (12th-from-7th-from-Chandra).
Typically the servants and victims are weaker and needier than expected (6 = disappointed expectations), and the medical implications of 6th-from add to the character of the ministry. The servants and victims may have some variety of mental disease (according to the disposition of Budha) The servants and victims are often disagreeable persons with a special dislike of the native who is ironically trying to help them.
The servants and victims may replays their 6/8 relationship to their own parents or their own homeland (Chandra).
More emotionally comfortable outcomes may be expected if the servants and victims are professional physicians or medical workers, social workers, military officers, or other career in ministries of service.
Ailments of the Mother (6th-from-Chandra)
Guru occupies the emotionally conflicted 6th-from-Chandra = numerous emotionally based health conditions
Abundance of emotionally-based problems and conflicts-seeking-remediation.
Brihaspati tends to expand and extend any area of life that He contacts. In 6th-from-Chandra, the generous Guru influence tends toward overweight conditions of the physical body in response to the emotional stress caused by adversarial agents. At the bodily level, the digestion (6) may be overextended when one eats in as a form of pain-relieving self-medication.
Physical appearance is very strongly influenced by Chandra, therefore graha-yuti-Chandra may remove the overweight pattern and also Guru-yuti-Budha (where Budha grants the adolescent look) can alter it.
The primary adversaries tend to be husbands, religious teachers, professors, theorists, philosophers, catechists and dogmatists,
Guru's style of managing life's problematics is cheerful and expansive. To relieve the stress of disagreement, pollution, and accusations, Brihaspati over-eats, philosophizes, and travels.
Potential for many betrayals
Conflicts with Guru-figures such as doctrinal authorities, high priests and judges of the high court, professors, philosophers, popes, pontificators, preachers, and prognosticators.
Often an abundance of emotionally-based health challenges, related to overexpansion of the physical body
In the nativity of a wife , Dhava-karaka Brihaspati can represent the husband.
Brihaspati in 6th-from-Chandra may become uncomfortable due to 6th-from characteristics in the emotional relationship to the first husband. It may seem that the husband is not one's equal (6) or that the partner's behavior does not meet emotional expectations (6).
Emotional illnesses of the 1st partner can include addictions. The ailments can include a toxic physical expression such as diseases of greed or gluttony, overexpansion of the body, particularly overweight, and social-material expressions such as poverty in the conditions of the maternal relatives (6), providing or accepting usurious loans, chronic marital disagreement characterized by broad-based accusations, general argumentativeness and dissatisfaction in the first husband perhaps associated with beliefs and doctrinal convictions. Also husband may have a conflicted relationship with his Mother.
For wives, Guru in 6th-from-Chandra or Guru in 6th-from-lagna may indicate that that first husband is much prone to illness in his own body as well as prone to philosophical disagreement with the wife.
The first husband may have numerous good qualities, but amongst the benefits one may find a strong tendency toward imbalanced life conditions in the husband. In the nativity of a wife, 6th-from-Chandra containing Brihaspati may suggests the husband's repeating pattern of taking emotionally inharmonious or "setback" type of decisions. The situation is often characterized by the wife's ministry to help the husband (6, ministry of service).
This is not wrong at all; in fact it may be a pure charitable instinct; perhaps it is simply karmic. Yet it is a reality for this wife that her first husband may provide a significant handicap (6) in her life. The husband may drains the energy from marital agreement (12th-from-7th-from-Chandra). Typically the husband is weaker and needier than expected (6 = disappointed expectations). The medical implications of 6th-from add to the character of the ministry.
Frequently, a separation in the first marriage when Guru occupies the wife's 6th-from - the male's scope of imbalance, illness, conflict, and overall toxicity continues to expand (Guru) until some Vimshottari lord such as dhanapati-2 or randhresha-8 or Ketu causes the separation.
However, the re is no call for divorce unless a malefic graha such as Mangala or Shani, possibly Surya, casts drishti upon Guru. The couple live in a state of disappointment and discomfort, always wishing it were better, and the spouse may live with a chronic (self-caused) illness but the marriage may continue indefinitely unless some stronger malefic interrupts it.
The female may herself become a workaholic in response to marital stress, at first attempting to match her husband's behaviors but in the end simply using work as an excuse to disregard the marital balance. Thus when and if infidelity occurs, each party retreats into emotional protection of their work.
Female cannot feel satisfied with the husband, and the finances are harmed by debt not necessarily accrued by, but somehow associated with, the husband-1.
If married to the ishta-devata , one may feel always in servitude to the Lord but never able to get into a balanced relationship and receive equity in the partnership.
"The harder I try the behinder I get."
husband-1 is an agent of emotional imbalance, physical illness, and/or adversarial disagreement for the native . The bond is emotionally unstable and lacking trust, even while enjoying a positive and generous in social-philosophical outlook. Optimism is damaged or hard to sustain.
Karmic arrangement with the first husband gives him emotionally perceived qualities of illness and chronic argumentativeness.
husband-1 does not enjoy deep commitment to making and keeping marriage agreements, no matter other admirable qualities of his character. He is often a workaholic or otherwise addicted to a condition of servitude, albeit this servitude may earn him a high salary. The marital agreement is weak from the beginning, with neither party enjoying a profound trust in the viability of the union. The union may have instrumental motive or be the result of an unsatisfying compromise.
If Surya-yuti-Guru, look to the daughter-father relationship for insights into the marital imbalance.
Ailments of the Mother (6th-from-Chandra)
Sodarya-karaka Zukra's preferred methods for dealing with the stress and strain of life's problematics include potentially addictive indulgence in alcohol, sugary soothing foods, sweet numbing drugs which may relieve the discomfort associated with 6th-from-Chandra.
In the nativity of a husband,
Zukra in 6th-from-Chandra indicates that from the perspective of one's mother * matrikaraka Chandra * one's wife * Sodarya-karaka Zukra * may be emotionally (Chandra) apprehended (aspect) as an adversarial figure (6th). Conflict with the wife-figure can deepen the existing addictive self-medicating response. The mother dislikes or distrusts the wife, and this stress may lead one to indulge in numbing substances or behaviors.
The opposite animosity, where the wife is misaligned to the mother, is seen via Zukra in the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra , where from the Zukra lagna, the matrikaraka Chandra occupies the unbalanced 6th-from-Zukra.
In the nativity of a wife,
Zukra in 6th-from-Chandra may indicate that one's mother sees one's sister, or mother's own sister, as an enemy in some fashion. The only visible evidence may be that the mother has an addictive pattern.
Diseases of pleasuring, ailments of luxury, and digestive consequences of delightful indulgence. Sweet misuse of the graces of ladies.
Emotionally motivated taking of financial loans which may be difficult to repay for emotional reasons, due to the inherent imbalance of matters of the 6th-angle.
In a feminine nativity, Zukra in 6th-from-Chandra may suggest an adversarial relationship to music and beauty, to sweet foods, to alcohol and drugs, to sexual relationships and sweet feelings, toward harmony and justice, toward agreeable and well-matched partnerships. Women may face a lifelong conflicted animosity toward music and fine arts, sugars and dietary balance.
Sisters, female cousins, and female neighbors or co-workers may be disagreeable, ill, often financially stressed.
Also the emotional relationship to sweet foods, alcohol, and drugs may be suffering an imbalanced status.
In the nativity of a sibling, sodarya-karaka Zukra residing in 6th-from-Chandra may suggest a repeating conflicted pattern of the relationship between various expressions of sisters (such as female cousins, classmates or coworkers) and the native. Zukra's scope may include the mother's sisters and father's sisters potentially although more often mother's siblings are the emotionally talkative, communicative cohort evangelical instructional team-working administrative managerial announcing publishing reporting explanatory conversational lyrical messaging 3rd-from-Chandra Father's siblings are 3rd-from-Surya.
However all implications may shift away from physical-social sisters and toward pleasures especially pleasure-drugs such as alcohol and narcotics.
Sisters(s) and other Zukra-significators may be afflicted by emotionally inharmonious or "setback" type of decisions. The situation is often characterized by the native's (conscious or unconscious) determination to help the sister (6, ministry of service).
There is no immediate implication of immorality; in fact it may be a pure charitable instinct; perhaps it is simply karmic. Yet it is a truth that the sister-figure may provide a significant handicap (6) in the native's life. The sister-figures (or the drugs) may drain the energy from one's emotional environment (12th-from-7th-from-Chandra).
Typically the sister-figure is weaker and needier than expected (6 = disappointed expectations), and the medical implications of 6th-from add to the character of the ministry. The brother may have some variety of disease (according to the disposition of Kuja) and is often a disagreeable person with a special dislike of the native.
The sister-figures may replay her or their awkward shad-ashtaka 6/8 angle relationship to their parents (Chandra) particularly the conflicted imbalance to the mother (Chandra).
More emotionally comfortable outcomes may be expected if the sister-figure is a professional physician or medical worker, social worker, military officer, or other career in ministries of service. However, the addictions signification is improved only in the sense that access to the misused substance is facilitated.
In the nativity of a husband, kalatra-karaka Zukra in 6th-from-Chandra or Zukra in 6th-from-Lagna may indicate that one cherishes enjoyment of accusation and argument which will eventually erode the trust of marriage.
Both husband and wife are implicated. one might never be emotionally settled into any marriage, no matter how many repeats, although the first marriage is the most difficult emotionally.
The wife is prone to conflict and contentiousness. Her nativity may feature a conspicuous Kuja Dosha. However, the male native also enjoys a good argument with agents of the 6th-from-Chandra. It is an aesthetic taste for him too; the plaint of the victim is familiar to him. Typically the agents of 6th-from-Chandra and the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra pose the greatest emotional challenges in life.
The marriage may suffer from some amount of petty disagreement and bickering.
The best cure for enjoyment of conflict = a medical or social work career for the wife such as nursing, social work, or volunteer charitable efforts on behalf of the less fortunate.
If the husband is a physician, he may work with sexually transmitted diseases, women who are sickened or abused by loss of balance in their relationships. Then the marriage bickering can be discharged to much better purpose and harmony can reign.
Budha rogesha-6 rules Mithuna from Makara-Chandra while Mithuna is occupied by Zukra-yuti-Ketu
In the nativity of a husband-figure:
Zukra in 6th-from-Chandra = 6th-from characteristics in the emotional relationship to the wife(s). The husband-figure may attract a more Budha-conversational, sibling-type wife.
In the nativity of one playing the husband-role, Zukra in 6th-from-Chandra indicates that the wife-figure is not treated with equality and fairness. Imbalances in the emotional equity may encourage substance or behavioral addictions.
For the husband, the wife is not one's equal. Disagreement, divorce, or illness of the spouse; a general prognosis of unhappiness in the marriage + unbalanced mouth = alcohol-sweets. Affection for servants and the lower gana.
Ailments of the Mother (6th-from-Chandra)
Beholden to responsible care of the victim class (6)
Until Shani matures at age 36, Vimshottari bhukti periods of Shani may be particularly demanding emotionally. Professor Shani specializes in chronic problems.
One's mother is likely to demonstrate a lifetime characterized by chronic problems and until one passes Shani's age of maturity one's own emotional sensibility is much influenced by a pattern of chronic structurally intractable situations while require constant maintenance.
EXHAUSTION from OVERWORK
One has a burden of duties, responsibilities, obligations, and social ordering mandates in response to those who suffer the underclass narrative of chronic poverty, disease, exploitation, slavery, addiction, toxicity, mistreatment, and accusation.
One may experience conflict (6) between accomplishment of public duties (Shani) versus private emotional satisfaction (Chandra).
Often the mother (Chandra) was consumed by physically demanding or socially responsible work, leaving little extra time to devote to the unconditional attention toward the child. As a result, the child may have been raised by servants.
Periods of Shani can present emotional adversaries.
The conflict can be resolved by locating a core belief that either private needs or public success must win -- and whichever loses must be annihilated (8) .
Shani rules or occupies the 6th-from-Chandra can become a workaholic servant-leader who may be unable to accomplish much due to the degree of emotional exhaustion.
Work may become an emotionally exhausting addiction.
emotionally imposed obligation to serve the impoverished, war-torn, polluted, addicted, ailing, disenfranchised, and conflicted; imbalanced, distrustful, unwanted, accusing, and exploited<
Following in the parents' footsteps, one soothes the inner argument through the all-consuming discipline of work. While this may be good for the beneficiaries of the ministry of service, it is hard on the native and often impossibly hard on the spouse who is seeking one's emotional attention.
Service ministry to the exploited, or personal servitude in one's own duties, either by their presence or by their absence, are the primary instructional agents in the karma struggle to transform emotional ignorance into emotional wisdom.
As a method of dealing with the problematics of life Shani goes to work. One may develop traits of workaholism, and refuse to discuss items of conflict. Shani prefers denial, and Shani resists change. That usually means a serious, reliable personality with very little willingness to use emotional methods to resolve problems. Rather, the native prefers time-tested material methods.
One typically accepts the pernicious realities (Shani) of war-sickness-debt-servitude as material facts of human life, and tolerates an ongoing state of misery with maturity, stamina and persistence.
For wives whose nativity may indicate a second lifepartnership, Shani in 6th-from-Chandra or Shani in 6th-from-lagna = a second husband who is much prone to imbalance in his own body as well as prone to scarcity or fear-based disagreement with the wife.
Divorce is not predicted as one is inclined to simply live with the disappointment rather than challenge it.
In the nativity of a wife-figure: Shani in 6th-from-Chandra = 6th-from characteristics in the emotional relationship to the second husband.
The partner is not one's equal. Budha and 6th-from energy = better relationship with Shani. The second husband may be a physician, military professional, seasoned diplomat, or another educated service minister trained to handle a steady stream of social conflict, debt, or disease. Yet despite marriage facing some uncooperative resistance (Shani in 12th-from-7th-from-Chandra) nevertheless arguments in favor of divorce are suppressed (Shani-6 stops movement of argument, imposes chronic imbalance) in favor of preserving public reputation (Shani). Divorce may be long delayed.
A very powerful transformative position for Professor Rahu due to Rahu's capability to utilized environments of disagreement, betrayal, and conflict for emotionally driven self-promotion.
Rahu approaches the stress of life's problematics via a wildly ambitious leap to the higher ranks of recognition and privilege - using those very problematics as the platform for launch of the career.
Risk-rewarding Rahu is often able quite successfully to exploit the exploiters via manipulation, seduction, and a mesmerizing emotional attraction that appears like a dancing, swaying snake.
Rahu the Opportunist in 6th-angle is generally successful in material ambitions due to ability to utilize the problematic situation for personal advantage. Particularly empowered when either Chandra-lagna or radical lagna = a nakshatra of Rahu.
Health crisis threatening loss of balance.
Financial crisis threatening poverty.
Crippling animosities breed Revolutions within, revolutions without
Exotic or unexpected illness or injury for the spouse.
Sudden and dramatic emotional changes causes by eruption of acquisitive or possessive desires in one's own enemies or members of the social underclass .
Wants (Chandra) to protect the most vulnerable.
Often feels emotionally a strange affinity with socially marginalized or outcast populations: the dark-oily-smoky (Rahu) the sexually taboo-deviant (Rahu) victims of sexually transmitted diseases (Professor Rahu teaching in classroom-6) those impoverished by addictions and abusive relationships (6) and players in illicit trades such as prostitution, extortion, and illegal drugs (Professor Rahu teaching in classroom-6).
Sadly, Rahu in 6th-from-Chandra may be a significator of bodily pain due to the deep psychic conflict between one's need for personal safety and comfort of belongingness in one's own social station (Chandra) vs the exhausting effect of serving those below one's own rank whose needs have no limit (Professor Rahu teaching in classroom-6).
During Rahu periods especially Chandra-Rahu
Risky approach toward marital relationships due to Raghu's "whatever it takes "approach toward elevation to higher levels of recognition and privilege. Not a karaka for divorce per se but rather an indication that risk-rewarding Rahu's cravings for higher entitlement may manifest in trust-breaking for Rahu's expedient purposes.
While often accompanied with some degree of marital conflict Professor Rahu teaching in classroom-6 also provides a powerful ambition toward service ministry to the extremely poor, extremely marginalized, extremely stigmatized populations as well as ability to utilize conflict and crime as platform for personal ascendance.
When the assets are available via Zukra, the placement of Rahu 6th-from-Chandra or Rahu 6th from lagna can mark a great philanthropist.
Enemies are present in a scattered fashion. One is barely conscious of them.
Tends to ignore adversarial signals. Dispersal and ineffectiveness of enemies is corrected if Ketu is yuti another graha. Diseases may occur, but are often ignored.
Enemies, diseases, financial dissolution of Mother and her estate
Benefits the mental composure. Yet if Ketu's lord the rogesha is powerful, the enemies (internal or external) can be active even while one is dismissing them.
Ailments of the Mother (6th-from-Chandra)
| 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso |
Kindness, Clarity, and Insight 25th Anniversary Edition
edited and translated by Jeffrey Hopkins, co-edited by Elizabeth Napper
"The foundation of the altruistic mind of enlightenment is a good heart, a good mind, at all times. All of us can benefit from cultivating this; we should not get angry, fight, backbite, and so forth.
When people engage in such activities, they do so for the sake of personal concerns but actually are only harming themselves. Therefore, all of us need to do whatever we can to cultivate a good mind, a good heart. I am not just explaining this; I, too, am doing as much as I can to practice it. Everyone needs to do whatever is possible, for as much as we can practice this, so much will it help.
If you engage in such practices and gain experience of them, your attitudes and way of viewing other people will change; then when a problem--which you have encountered before--arises, you will not respond with the same excitement as previously, will not generate the same negative attitudes.
This change is not from something external, is not a matter of getting a new nose or a new hairstyle, but takes place within the mind. Some people can withstand problems whereas others cannot; the difference is one of internal attitude.
The change from putting these teachings into practice comes slowly. After some time, we may encounter those who tell us we have changed; this is a good sign that the practices have been effective."
Medicinal Plants * Artemisia Vulgaris * Maachapatri
file update: 15-Dec-2019
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