OM shram shreem shroum sah ketave namah
Paalaasha pushpa sankaasham * taarakaa graha mastakam * Raudram raudra atmakam * ghoram tam ketu pranamaamyaham
OM Ekadantaya Vidmahe Vakkratundaya Dheemahi,
Tanno Danti Prachodayat
Ketuvaye * Sikhi * Akasha Kavandha * Rundaka
Kavandha * Rundaka
Vrishabha * Sthurin
Caesura * South Node * Dragon's Tail
Taurus * Haw-thor * Shor * sTauri
Toro * Tavros * Oxen * Stirin * Stier * Stauros
Byk * Bika * Boga * Bos bovis
* ath-thawr * hathor * shor
mystical values, dispersed treasuries
Ketu in Bhava-6 * scatters the enemies
Ketu in Bhava-7 * scatters the covenant
Ketu in Bhava-8 * scatters the secret powers
Ketu in Bhava-9 * scatters the patrons, the father, the sacred doctrine
Ketu in Bhava-10 * anarchy; apathy toward governance hierarchy
Ketu in Bhava-11 * scattering of income, friendship networks
Ketu in Bhava-12 * no barriers spiritual guidance
"Been there, done that" Ketu-Urisha provides the lifetime ease of No Resistance to sensual pleasures, collecting and storage behaviors, wealth acquisition, and beauties of the face, eyes, and, mouth.
Ketu represents surrender, "Islam". Ketu surrenders effortlessly to whatever experience is provided.
Vrishabha indicate values, validity, validation. Depending on the graha and disposition of Ketu's ruler, Vimshottari periods of Ketu-Urisha may produce the experience of invalidation. The bhava of Ketu's ruler Shukra can also provide invalidation regarding one's roles in matters of that bhava or the karaka-signification of that bhava.
In Vrishabha, Ketu surrenders to the acquisition of stored values = either treasuries of knowledge or material commodities of exchange.
If the nativity shows an otherwise strong development of the accumulative energies [Shukra] Ketu-Urisha may perform at high levels of financial well-being and knowledge-acquisition, banking, beauty, memory retrieval, and storage behaviors.
However, generally Ketu's apathy leads to a considerable detachment from the acquisitive behaviors.
Shri Ganesha ensures that one is no longer attached to the collecting process, and this detachment liberates both the enemies and the supporters. One's ability to gather up collections of value is both unlimited and unimportant.
Ketu-Urisha provides many scatter-shot experiences with persons of treasury and frequent encounters with banks of natural resources.
Yet ironically because of the absence of ego-attachment one is unlikely believe that collections of value are important. Access comes and goes -- to knowledge, language, food, beauty, voice, wine, or money. Ah, here it is. Ah, there it goes.
Rich values are not blocked but also not retained. Money especially comes and goes. Ketu-Urisha provides little incentive to hold onto treasuries.
Attitude of been there, done that which can be quite apathetic and detached even when the relative absence of obstacles has eased the process of store-holding .
Ketu in a rashi of Shukra functions similarly to Chandra in the Shukra-ruled Nakshatra :
Ketu in Bhava-2 even when there are other indicators suggesting multiple marriages, Ketu-2 dissolves the second social-recognized contractual union.
Scattering of the core of trust.
Ketu-Urisha in bhava-7 may indicate chronic disconnection or abandonment issues regarding the life-partner(s) and marriage contract. Specifically the core breakage-of-trust topic = treasury, holdings, assets, and genetic lineage.
Devaluation. the characteristic activity of Vrishabha = acquisition of values. Ketu = detachment from those values.
Ketu-Urisha does not prevent wealth, but Ketu-Urisha does prevent ego-attachment to wealth. As a result, wealth tends to come and go, with abrupt incursions of financial well-being into the native 's life and equally abrupt separations from material luxury.
One may have association with extreme luxury at times, and massive poverty too. Neither environment can possess any permanent measure of value for the native .
In Vrishabha, Ketu's detached witness behaviors acquire Shukra-like sensual pleasure and wealth-attracting characteristics.
There is considerable luxury in the native 's environment, but one has a curiously detached response to sensual enjoyment = appreciative but not much acquisitive.
Naturally Ketu's results are greatly affected by any graha yuti Ketu; Ketu's bhava' incoming drishti to His absorptive and apathetic script; and the character of His Professor Shukra.
Ketu = "been there, done that" parallel life pull
One is drawn by past-life karma
into the worlds of financial well-being and sensual pleasure,
where one may mingle with bankers, vintners, art collectors, historians, and linguists as one used to do in a previous life;
Yet, in the current life, the thrill of collecting and accumulating is long gone.
Ketu-Urisha seeks to pleasantly disperse the collected wealth, scattering it like particles of dust in a thick dust-cloud
Little can be said with certainty about Ketu without knowing the rashi and bhava of Shukra; plus, any incoming drishti to Ketu must be measured.
One minimal comment = Ketu-Urisha rashi will blunt the sensitivities of Shukra, making the native unsure about pleasure-values in general and in particular there is uncertainty regarding where to establish the limits on sensual indulgence and money-wealth.
One can easily lose oneself in escapist pleasuring behavior including the acquisitive behaviors of accumulating money and objects of value. Yet, upon reflection one may question, what was the value of that acquired item or that sensual experience?
Ketu's signature is disenchantment with the ego-self. In Shukra's sign, Ketu's first choice of route for self-dissolution will be down the path of Shukra's portfolio. If Shukra is strong, then drugs, alcohol, fine fabrics, lovely appearances, delicious foods and scented oils will find one easily. However, no amount of pleasure will be satisfying. One becomes cantankerous. The body's cravings are never fulfilled; desires only increase, without satisfaction.
One seeks deepest fulfillment through marriage and alliances of love,but that area of life is precisely where one becomes is most disenchanted.
The love behavior may be judged by outsiders as "passive-aggressive" because the native simultaneously wants the deepest pleasures of human companionship, while always feeling unsatisfied and rejecting one pleasure-source after the next. There is a fundamental dissatisfaction with money,no matter how much or how little one has of it.
One with Ketu-Urisha either self-scatters through sensual addictions or one develops a very selective sensual filter, allowing the native to pursue only those pleasures which advance specific spiritual goals.
One develops, with age, an increasingly austere aesthetic . Ketu similar to Shani gives better results in upachaya bhava and with age. In Vrishabha, Ketu is never able to fully dissociate from sensual desire.
Permanently unable to significantly connect with partners yet unable to break free of the dependencies which define the union -- think myth of Rahu-Ketu.
"Rahu is in Scorpionis, and Ketu is in Taurus."
"Revengeful, much strife and struggle for living, hardly any achievement worth a name
Hidden motives and energies seldom find an expression.
Honor and recognition from the government and learned people.
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