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Gochara Rahu Transits 1900-2099 CE
AUM ram ravahe namah
Raghu * Rakha
Rahuva * Rehula
Chandala * Karumpaambu
Sthurina * Vrishabha * Vrizava
Dragon's Head * North Node
Taurus * Stauros
Toro * Tavros * Oxen * Stirin * Stier
Byk * Bika * Boga * Bos bovis
* ath-thawr * hathor * shor
* exalted *
Desire to Acquire
thrill of accumulated wealth
Quest for the Hoard
craves privileged access to identity-building ; opportunities
Rahu in bhava-2 * luxurious passion for treasuries, collections, libraries, speech, song * family assets
craves privileged access to values-fulfillment ; opportunities
Rahu in bhava-3 * luxurious passion for communication
craves privileged access to publication ; opportunities
Rahu in bhava-4 * luxurious passion for prestige property, routine, cultural roots
craves privileged access to property-ownership opportunities
Rahu in bhava-5 * luxurious passion for politics, celebrity, genius, games
craves privileged access to speculative ; opportunities
Rahu in bhava-6 * luxurious passion for conflict, battle, remedies
craves privileged access to crime-or-conflict-or-service opportunities (Rahu's strongest bhava)
Rahu in bhava-7 * luxurious passion for partnership
craves privileged access to partnering ; opportunities
Rahu in bhava-8 * luxurious passion for secrets
craves privileged access to transformative ; opportunities
Rahu in bhava-9 * luxurious passion for theory, wisdom, humanism, philosophy, preaching
craves privileged access to indoctrinating opportunities
Rahu in bhava-10 * luxurious passion for leadership power
craves privileged access to executive ; opportunities
Rahu in bhava-11 * luxurious passion for participation, prizes, achievements
craves privileged access to marketplace opportunities
Rahu in bhava-12 * luxurious passion for privacy
craves privileged access to other-worldly ; opportunities
Rahu = Urisha = herds, hoards, stories, storage, wealth
In risk-rewarding Rahu's uttama, the chalakaraka is motivated by a great Ambition to Acquire a Treasury.
Quest for Treasure = artha.
Rahu-Vrizabha is fascinated by esoteric preserver-collector roles.
Rahu seduces Rahu-Urisha into pretentiously enriched relationships.
Snake-like Naga gets fascinated by the goal of privileged entitlement to the prize of the Treasure Chest.
When quite near to the goal and nearly assured of success, the Naga King then *may * get ejected due to loss of camouflage, as those with legitimately acquired wealth reject one with pretentiously acquired wealth. However, uttama-Rahu usually succeeds materially.
Rahu's desires are luxury-seeking, and He will don the mask of whatever narrative facilitates that Quest for the Hoard.
Rahu in bhava-11 * luxurious passion for participation, prizes, achievements
Great leap forward into lineage treasuries of valuable goods and conserved knowledge Privilege
Often signifies great hoards of gathered treasure: Rahu = uttama in Zukra's rashi of Vrishabha the Accumulator.
Find Professor Zukra and know His effects in the radix and navamsha. Roguish Rahu will amplify Zukra's effects, and also the effects of any other graha occupying Vrishabha.
Literary and Political Bravado
Le Petite Voie 1873-1897 St. Therese von Lisieux
Green Mile 1947- horror-fiction Stephen King (11)
Savitri 1872-1950 revolutionary poet Shri Aurobindo
Balance and design entitlement
In Vrishabha, Rahu's desire-inflaming passions acquire Zukra-like sensual characteristics. One will have a great taste for affluence , and in general one banks plenty of natural resources during the incarnation. A natural capitalist.
Vimshottari periods of uttama-Rahu can, if Rahu's ruler and co-tenants are strong, bring fabulous wealth when Rahu occupies 1, 2, 3, 5, 9, 10, or 11.
Rahu's style usually involves sneaking into forbidden places under culturally false pretenses.
Rahu = Perfect camouflage. Alaskan state bird Willow Ptarmigan Lagopus lagopus blending with winter landscape. Photo: Anthony Madden.
Pretentious Professor Rahu teaching in classroom-1 strives with Passion for the Physical:
Empowerment via the narrative of human fleshly embodiment
dynamic movements of the physical body and the risk-taking behaviors of the social personality.
Tends to produce an exotic, rule-challenging entity who gets attention via extraordinary physicality.
Professor Rahu teaching in classroom-1
humanness - physicality * embodies a new identity or brings new energy into the physical world; breaks outdated taboo restrictions on physical behaviors. Pretentious Professor Rahu teaching in classroom-1 may have agency to amplify the human self-concept
Professor Rahu teaching in classroom-1 seeks to get ahead via charming, fascinating personality integrity. Has agency of New Energy and New Information which infuses the physical visage with a Bright and Fascinating aura. Generally an exciting, extraordinary person.
The Naga King uses flesh-body appearance and traits to obtain social entitlements and material empowerments.
Pretentious Professor Rahu teaching in classroom-1 proceeds on the presumption that one is uniquely entitled due to having been born with a special, noble destiny.
"The vain quest for glory and a personal spotlight."
Intriguing and vigorous personality integrity
may seem to produce a warm quality of vibrant, innovative energy
Professor Rahu teaching in classroom-1 may be instrumentally associated with the birth (1) of a new ergos "movement" (1)
Rahu in Bhava-1 flesh-body = privileges gained via muscular vitality and iconic personality.
Often a dramatic rise from the station of birth via extraordinary or exotic physical appearance.
Seeking ambitious, often pretentious, as-yet-not-fully-earnedpersonal entitlements
Professor Rahu generally wants what He lawfully cannot have or socially should not have .
Professor Rahu teaching in classroom-1's impatient desire = obtainment of privilege accorded to a celebrated champion, a spectacular winner, a Great Personality.
Whatever distinction He obtains in the hungry quest for privileges accorded to a great personality, Professor Rahu teaching in classroom-1 can never be satisfied.
Immediately upon obtaining the object of desire, Rahu again yearns for more, better, different privileges. Professor Rahu teaching in classroom-1 craves the entitlements granted to the class of beings who have earned the power to express innovation, competition, and forward-moving activity.
Every day starts a new battle for Professor Rahu teaching in classroom-1, as He leaps upward toward this ephemeral prize.
Professor Rahu teaching in classroom-1 is overinvested in physical body appearance and muscular strength. Professor Rahu teaching in classroom-1's engagement with their own self-image as "uniquely and exclusively qualified" can contribute to narcissistic anxiety.
Professor Rahu teaching in classroom-1 = amplified vital instincts toward self-elevation through rule-evading risk. The vehicle for achievement is the physical body . (If there are other graha yuti Rahu, the other graha will add other vehicles to the quest.)
The full scope of effects depends upon which graha occupy bhava 5, 7, and 9.
Professor Rahu teaching in classroom-1 = "impressed with oneself" .
Professor Rahu teaching in classroom-1 has oily, smoky fuel for generating life-force heat, vitality, and movement.
Professor Rahu teaching in classroom-1moves with fascinating snake-like power. (A splendid placement for kundalini-type yoga.)
Rahu wants unearned privilege and entitlements via the"fast track".
Entitlement sought : chalakaraka Professor Rahu teaching in classroom-1 wants to give the 'impression' of holding legitimate status-rank credentials in the class of beings who demonstrate:
If Mangala or lagnesha-1 = strong, Rahu may take whatever risks are necessary to achieve membership in this class of persons.
Rahu in bhava-1 * passion for vitality= materially successful = urgent ambition to obtain a privileged energetic flesh-body appearance (1) that fascinates the public. Professor Rahu teaching in classroom-1-poseur strives striving to project a mesmerizing, iconic personality which represents an entitlement-seeking social movement or a captivating idea .
Hungry desire to be recognized as a spokesperson ("spokes-model"), celebrity athlete, or iconic symbol, although one has not yet earned the right to emit the true aura of authentic vitality.
Via Rahu's characteristic ambition for recognition, one may find self-promoting opportunity in desirability competitions -- exempli gratia, beauty contests -- fraudulent political elections or temporary "flash in the pan" excitements.
Professor Rahu teaching in classroom-1 craves the power to symbolize and mesmerize and in this pursuit Professor Rahu teaching in classroom-1 may infamously succeed.
Deception and fraud
From the perspective of Chandra's customary rhythmic-sequence, eclipsing Rahu = Chandala = a great disrupter.
Fascination with the flesh-body appearance of iconic, charismatic, socially symbolic personalities
Professor Rahu teaching in classroom-1 gains higher privilege via one's capacity to represent the vitality of a generation, an exciting or inspiring social movement, a forward-moving energy.
Professor Rahu teaching in classroom-1 is not personally an agent of change nor is Professor Rahu teaching in classroom-1 an indication of intelligence. (The native might be intelligent, but if so another graha would cause it. Rahu is only a mirage.)
The power arises from one's ability to represent dynamic movement, competition, innovation, and conquest.
Exceptional strong placement for physical, muscular movement in a rashi of Mangala
Professor Rahu teaching in classroom-1 makes it one's business to possess those status-object appearance factors upon one's own person.
Unlike all other placements of Rahu, in the Tanu-bhava Rahula does not wish to possess an outside person place or thing but rather one wishes to become the Noble One, the Desired One.
Extremely focused upon physical appearance. May display a subtle swaying snake-like movement, or may mesmerize the Other with pupil-fixed gaze.
May risk irregular behavior in order to obtain the privileges accorded to highly recognizable personalities.
Shani-yuti-Rahu = one may attempt to legitimize (Shani) the risky (Rahu) method -- for example, by developing the Powerful Personality construct within a corporate career or government institution. More emphasis on social status and less on athletic movement.
Rahu in classroom-1 vs Shani in classroom-1 vs Mangala in classroom-1
The difference = chalakaraka Rahu in classroom-1 does not perform the action (Kuja) and does not do the penance (Shani).
This debility can improve if there are other graha yuti Rahu, especially Shani.
To appreciate the distinctive qualities of Professor Rahu teaching in classroom-1 versus other graha in 1, it can help to think of Mangala-1 where Professor Rahu teaching in classroom-1 is a natural warrior and athlete often in competitive training and outputting major physical energy.
Shani-1 by contrast is a persistent and disciplined worker, who slowly albeit relentlessly earns the respect and privileges He seeks on a course with many setbacks and limitations.
Bhava-1 = social personality and physical flesh-body. The body-musculature and iconic personality provide the aperture through which the ambitious Naga King slithers, slides, and springs upward.
1 = 11th from 3rd
in His 11th-from gainful, economic, networking, association-seeking behaviors, Rahu co-lord of Kumbha-naturavriddhi-pati-11 produces the hunger to form profitable marketplace association with a specific class of persons.
Rahu craves to enter into association with those whose gains, profits and goal-achievement are typically obtained from activities of the 3rd portion.
Rahu aims to gain a fraudulent or as-yet-unearned qualification into this class of persons.
This class of entitled persons obtains material increase (11) from the basis of bhava-3 commerce .
in 11th from 3rd, Rahu desires those Fruits and profits (11) arising from matters of 3rd amza, including:
| Mahadasha of Rahu |
as well as most bhukti of Rahu (depending on Rahu's angle to the mahadasha pati) will exhibit the script qualities of Vrishabha.
Rahu enjoys the uttama status in Vrishabha; the mahadasha is enriching.
Trajectory to higher privilege via Values, Knowledge, Story-telling, and death
On the material level, results of Rahu periods are favorable, enriching, and sensually indulgent .
The typical starting scene is a treasury of value: fields and forests loaded with foods and natural resources, a family history and its lineage wealth, collections of art and music, perfumes and oils, droves of cattle, storehouses of knowledge and money.
The Rahu-Vrizabha experience begins with acquisition of assets (according to the bhava) which enrich one either capitally, psychologically, or spiritually.
An enunciation of the art of resource collecting is required. The environment supports every type of sensual pleasure, from the ever-satisfying pleasures of nutritious food and drink to the elite enjoyments of perfumes, jewels, cattle, and wines. Important actors typically hold rank of banker, collector, funds administrator, etc.
Pleasure from inside, pleasure from outside
Knowledge of Values, Languages, and Historical Forms of financial wealth
Rahu-Vrizabha is an excellent placement for the professional evaluator, food cultivator, resource conserver, historian, record-keeper and assets owner.
If Rahu is associated with a Maraka graha
It may be punctuated by deaths or severe loss from sensual saturation .
There may be a sudden disruption in the family of origin, even a cutting of family ties in cases where the default values of the family no longer facilitate the ambitions of the uttama-Rahu native. Typically, the advancement of the Rahu-Vrizabha native involves moving up to a higher level of values refinement associated with more privileged classes, so that leaving behind more crude family values may be a functional social-mobility decision.
A death or abrupt separation from family lineage can serve as the 'opening bell' of this Rahu-Vrizabha mahadasha. (Vrishabha, history and values)
The initial onset of financial wealth crisis can be self-inflicted due to Rahu's restless discontent to get moving toward the higher privileges, although Typically, at the time of Rahu + The Marana-karaka loss of previously rich or family-bound conditions, Rahu-Vrizabha blames 'circumstances beyond our control'. There is often a bout of financial poverty at the early beginning of Rahu periods when the values-target is shifting.
However psychically it is Rahu-Vrizabha's ambition to catapult oneself into the higher powered realm which eradicates previous historical values to make way for valuable new knowledge and a new trajectory toward the top levels of social recognition.
Rahu brings important new actors into the life scene, and these actors are typically from a different cultural background. Rahu-Vrizabha is invested into the culture of the new actors, and may be asked to accept a knowledge base and a set of values which is quite different from the value set with which one was raised.
Although it involves a great deal of elaborate re-valuation, particularly in the definition of family and kinship relations, one needs to acquire or remember elements of the new actors worldview in order for Rahu-Vrizabha to make the leap into one's next life phase.
Christmas at the Biltmore Hotel in Ashville, NC
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