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दृष्टि dṛṣṭi

Graha Drishti

(Parashari principles)

BPHS counting the Rays of the Graha

Can drishti of malefic graha be considered positive aspect?

Question: Guru drishti to Meena Surya-11

Sanskrit Vocabulary

दृष्टि dṛṣṭi


  • ~~ Koeln Digital Sanskrit Lexicon

seeing, viewing, beholding (also with the mental eye)

  • sight, the faculty of seeing
  • The mind's eye, wisdom, intelligence
  • regard, consideration
  • view, notion
  • Theory, doctrine, system
  • eye, look, glance
  • turn the eye toward
  • look at
  • the pupil of the eye
  • aspect of the stars

Three main forms of Jyotishavidya Parashari Drishti

see also : Rashi Drishti and Sphuta Drishti

  1. Rashi Drishti = aspect sent by a sign

  2. Graha Drishti = aspect sent by a planet

  3. Sputa Drishti = aspect sent by a degree


दृष्टि dṛṣṭi

As hatha yoga becomes culturally integrated into the West, newly lexicalized terms like Nasagrai Drishti (gazing at the nose while in a yoga posture) // Nabi Chakra Drishti // (gazing at the navel) or // Urdhva Drishti // (gazing into infinity) help make the term // drishti // easier to understand.

Eng. glance, gaze, stare, look, see

धृ = expression of visual focus or concentrated attention .


Skt. Yuti, yugma = Eng. with, yoked, joined, junta

YUTI [union] is not the same as drishti [seeing]

graha sharing a rashi specificaly do not! see each other. They are simply bonded / in utero /

"seeing" each other is more of an adult relationship between graha, so to speak

  • Planets that share a rashi = yuti

  • for example, Guru + Budha in Kanya = Guru-yuti-Budha *** Saturn + Sun in Leo = Shani-yuti-Surya

  • Planetary Drishti a ray of energetic attention which is cast upon a planet. Drishti originates from a graha, rashi, or degree that is not in the same bhava as the receiving graha, rashi, or degree.

Graha drishti is said to cast the watchful eye of a graha upon its object (a bhava) or that the graha is watching the bhava upon which it has cast its glance.


Graha Drishti

100% Full Drishti

75% Drishti

50% Drishti

25% Drishti

[Surya] [Sun]

upon the bhava = 7th-from residence position

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

Chandra [Moon]

upon the bhava = 7th-from residence position

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

Mangala [Mars]

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

upon the bhava = 7th-from residence position

Budha [Mercury]

upon the bhava = 7th-from residence position

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

Guru [Jupiter]

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

(sends purva-punya )

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

upon the bhava = 7th-from residence position

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position

Shukra [Venus]

upon the bhava = 7th-from residence position

from residence position

upon the bhava = 8th-from residence position

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

Shani [Saturn]

upon the bhava = 3rd-from residence position

upon the sign 10th-from residence position

upon the bhava = 7th-from residence position

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position


[North lunar node]

upon the bhava = 5th-from residence position

upon the bhava = 9th-from residence position

upon the bhava = 12th-from residence position

(sends purva-paapa )

upon the bhava = 3rd-from residence position

upon the bhava = 10th-from residence position

upon the bhava = 7th-from residence position

upon the bhava = 4th-from residence position

upon the bhava = 8th-from residence position


[South lunar node]

No Graha Drishti

(sends only Rashi Drishti)


Drishti of Guru upon the 5th and 9th houses from Himself

indicates purva-punya

  • credit from compassionate actions of parallel lives

In practice, Graha which receive दृष्टि dṛṣṭi from the Eye of Brihaspati tend to become easier, more optimistic, more inclusive and abundant, more naturally expansive.

When Shani receives drishti of Guru, the native 's work comes easily, although there is a lot of it, and if Surya is there one may come to boast of one's accomplishments.

दृष्टि dṛṣṭi emitting from Shani into the 3rd, 7th, and 10th bhava from Himself


  • ignorance needing to be transformed into wisdom,
  • a heavy workload,
  • materialistic constraints born by the receiving graha.

The nature of the work depends on the particular bhava which are ruled by Shani.

E.g., for Tula indriya-lagna,

Shani as bandesha-4 +vidya-pati-5 is very much the education lord. Graha receiving drishti of Shani for the Tula-born may give hard effort toward educational attainments that carry a mark of Divine-intelligence channeling genius. But make no mistake this variety of genius is the result of heavy, relentless, labor and entirely lawful behavior.

दृष्टि dṛṣṭi emitting from Rahu enters 5-7-9 from Himself

indicates purva-paapa = unfulfilled desires still in inventory, as yet unsatisfied from so-called previous births

all births are simultaneous /purva / [previous, before, earlier] is only an Earth-time perceptionthe pejorative adjective /paapa/ is used to indicate the cravings and restless or reckless behaviors which Rahu tends to generate in pursuit of His burning desireshowever, it is important to understand that the materialization of outstanding, as-yet-unsatisfied desire is the Defining Principle of Human Incarnationit's the reason that students enroll into the School of Earththere is nothing wrong [paapa] with Rahu, except that He Will Do Anything - Anything! - to reach His goals

risk-rewarding Rahu's 12th ray is not normal graha-drishti

Rather, since Rahu is travelling backward He is casting a very strong focus of attention on the bhava into which He is progressing. All graha focus their attention upon their next step; that is one of the reasons why the bhava chart is necessary to complete an accurate reading.

Ketu emits no drishti.

~~ quotation from B.V. Raman , A Catechism of Astrology. p. 48

Benefic Drishti of Shani

- esp. Vrishabha and Tula indriya-lagna

[begin quote]

Q. 59

Saturn is a malefic planet, he becomes a benefic by owning kendras. If so, are his aspects also benefic? Is the term "aspected by benefics'' occurring in the texts applicable to Saturn and such evil planets ?


Saturn is always an evil planet but may be malefic or benefic by ownership.

We classify planets into four kinds :

  1. subha and subha phalada = good and favourable

  2. subha and papa phalada = good and unfavourable

  3. papa and subha phalada = evil and favourable

  4. papa and papa phalada = evil and unfavourable.

Whenever you find"aspected by benefics " we have to take"good or subha planets ".

In the expression"benefic aspects " it means only aspects by natural benefics such as Jupiter and Venus.

[end quote]

Q: Greetings,

I loved your website for the wealth of useful information it carries.

I am however confused on one aspect of planetary Drishti: if a planet is at 28" Pisces and another planet at 1" Libra, do you think they'll aspect each other?

Is the aspect based on the relative position of planets on the basis of Rasi or their bhava or actual physical distance?


A: Parashari drishti


• All graha cast drishti upon the bhava 7th-from-own-bhava

In addition

• Mangala casts to 4-7-8 from Himself

• Guru casts to 5-7-9 from Himself

• Shani casts to 3-7-10 from Himself


1. Rahu casts to 5-7-9 from Himself

2. KETU casts no drishti. (However, Ketu can receive drishti)

Parashari drishti is by rashi. For most practitioners (not all) the boundaries of rashi are equal to the bhava boundaries.

In your example, the only graha that could reside in Meena and cast drishti into Tula would be Mangala.

Remember that Jyotishavidya Vedanga includes calculations which reference / field boundaries / that are multi-dimensional.

From a third-dimensional [Newtonian physics] perspective, measuring the visual geometric angles between graha may seem more common-sense than relying on invisible rashi boundaries.

However, a rashi boundary is like a psycho-electric fence. The paradigm is different on each side of the fence.

Jyotishavidya refers to electro-magnetic fields beyond the visible spectrum.

These fences were clearly perceived by the Rishi guides, and they are once again coming into coherent view.

wishing you every happiness and success in your study of the samayavidya,


BP Lama Jyotisha


A beginner to Jyotisha study asks:

I've been curious about the following planetary combination in my radix chart.

  • I have a conjunction involving three astrological entities: the Sun, Mercury, and Ketu. Not only do they occupy the same sign in my chart, but the Sun and Ketu are separated by no more than 8-9 degrees, with Mercury sandwiched in between the two. Also, Mercury was in retrograde when I was born, moving toward Ketu.

  • Sitting right across from this combination, of course, is Rahu. Now, I know that Rahu and Ketu are naturally in opposition to one another, but it certainly looks as if Rahu also bears the opposition relationship to the Sun and Mercury in my chart. And, this where the confusion sets in.

  • In Western astrology, traditional and modern, the opposition relationship has always been regarded as a relationship in which the powers of the opposed bodies are weakened. But, I was under the impression that in Jyotisha, opposition is more a relationship of strengthening.

  • If this interpretation is correct, what effects are being exerted on the Sun and Mercury in my chart? I ask, because it looks as if in some way Ketu is weakening or frustrating those two bodies, yet Rahu may be supporting them.

Any suggestions or interpretations you might be willing to make, However, brief or general, will be highly welcome.



Good questions! As you know, this sort of inquiry cannot normally be answered since it is a veiled request for a personal reading! However, likely in this case the answer may be beneficial to others. Transitioning from western to Jyotishavidya is a fun challenge that many students are undertaking in the world just now.

The mutual oppositions you are describing are handled as "drishti" in Jyotisha.

Surya, Budha, and Rahu all cast drishti (a ray of focus. . Some folks know the term drishti from hatha yoga, because certain asana have a set focus point, a drishti.)

Parashari rules from Brihat Parashara Hora Shastra

  • Surya casts drishti or"sees " the 7th house from itself.

  • Budha also casts drishti upon the 7th from itself.

  • Rahu casts drishti upon the 5th, 7th, and 9th from itself.

  • Ketu casts no drishti.

Some drishti is good and some is bad. Some is strengthening and some is weakening. Some is balancing and other is aggravating. It's all a matter of 'personality' of the Graha(who really are seen as deities with vivid personalities) and house ownership.

Generally speaking, if a graha casts drishti upon His own house (all graha are masculine because they are yang, creative entities), that is a strengthening of the house.

However, strengthening is not necessarily a benefit for the tenants, since the tenants might not be compatible with the landlord.

It is as if the landlord can see the house that he owns.

Because the owner is watching it, the house is more protected and strong.

Having the owner actually live in the house makes a very strong house.

(Although again it can be unpleasant for the co-tenants if they don't get along with the landlord.)

If two graha are in mutual opposition they can both see each other.

But if they are natural enemies then "seeing" each other just aggravates their animosity .

  • Surya and Rahu are enemies.

  • The Sun's two main enemies are Saturn and Rahu.

Budha is neutral to all the other graha, so the drishti of Budha won't aggravate any old animosities.

If Budha is sending drishti from a rashi (sign) that is friendly to Budha, then the drishti cast upon the 7th from Budha makes the receiving bhava more chatty, or analytical, or media-savvy.

Budha is rarely a major producer of polarizing catalysis

The Kumara = a suggestible fellow who mentalizes the perceptions but He rarely works alone. He takes direction from His lord and co-tenants.

You're right about Ketu being a materially weakening influence. The problem with Ketu is His passive detachment. Professor Ketu is a very spiritual influence who is completely careless and dysfunctional on the material plane.

When Ketu the Releaser shares a bhava with other graha, He brings an aura of spacey, intuitive, out-of-body psychic perception which is great for psychic healing, astrology, and meditation - and very little else.

Collapsing Ketu benefits shamans, medical intuitives and folks who are consciously communicating with spirits. When Ketu is with Surya, the reasonable ego-personality is weakened; when Ketu is with Budha, the mental process becomes spiritualized and materially disconnected. The person may struggle to articulate or integrate their electro-magnetic initiating thoughts, and the social personality is rather gentle and passive.

Rahu gives intense, risky desires, while Ketu is dissociative and apathetic. When graha get into the rashi axis of Rahu-Ketu, they get caught in the maelstrom of past-life desire and spiritual awakening that Rahu-Ketu, the psychic nodes are creating. The myth of Rahu-Ketu explains how they got that way.

Ketu used to have a Naga body, which He shared with Rahu (Rahu was the head and Ketu was the tail), but Professor Rahu's desires got them into an illicit situation, and Vishnu (the Sun) sliced them in half with His discus, for their misdeed.

So now Ketu doesn't have a whole body, and He doesn't care about bodies. Has no interest in physical bodies, health, food, money, sex, power, or anything on the material plane. Rahu is still hot to trot for material stuff, and Rahu still goes around getting into polarizing catalysis . But Ketu can't be bothered.

As may be clear, Jyotisha is really all about the personalities of the graha! It's fun to learn about them, and to see how they shape the human experience.

I don't find this practice in the least superstitious. Rather, it seems to me like a grand narrative of history, human and divine . And like all narratives, it involves the complex interplay of supportive, opposing, disturbing, and enlightening forces.

Best wishes for your success in the study of Jyotisha,

~~ Barbara Pijan Lama, Jyotishavidya

Question: Guru drishti to Meena Surya-11


I am a one-year beginner in Jyotisha and I am feeling a bit befuddled regarding how to do the first sort of significances. I know how to evaluate a chart in western astrology, but Jyotisha seems to be more complicated.

My goal is to achieve an understanding of the karmic role of all the departments of life, and to make predictions for myself and my family.

Can you give me a bit of direction? I really am trying here, but just getting stuck with the multiple weightings.

For a Urisha indriya-lagna, Guru is a functional malefic but also a natural benefic. In fact, Brihaspati has four roles at least.

1. Natural Benefic

2. Functional Malefic

3. Karaka (children)

4. House significator

My question is:

  1. when Guru (in this case) casts a graha drishti aspect, say to Surya, which of Guru roles are activated?

  2. Is Surya getting the full spectrum of significations?

  3. More specifically, is the #2 influence only relevant when it applies to Surya's functional responsibilities?

  4. Generally speaking, in this combination, if Surya is in Meena and Guru-Vrishchika, does Guru simultaneously cast an auspicious aspect to the Lord of the bhava for mother, cast a less benevolent aspect denoting potential destruction to mom?

  5. while at the same time making Surya a child-producing graha and expanding Surya capacity to bring wealth? (Surya in 11th).

  6. If so, do we at this point go about seeking confluence for the various indications elsewhere in the chart in varga s?

  7. Or does a certain role minimize or cancel out altogether, certain other roles for a particular graha for a specific lagna?

  8. I haven't even mentioned Guru's effect as the 11th bhava-pati. Supposedly it is maleficent. How?

  9. It's bhava placement and drishti should be gainful and/or suggest areas while aspirations can be realized. Right?

  10. Essentially, I just want to know what should immediately come to mind when I see a combination of Graha. Which roles should take precedence or does it just depend?

A: first of all...

did you notice that your / question / is actually ten questions?

Many emails are received, asking for just a moment of your time and asking just one simple question.

When you yourself enter Jyotishavidya practice, you may encounter the same thing.

Doctors, lawyers, and teachers get this sort of simple enquiry constantly. The unaware querent is usually not trying to be deceptive. Rather, sheer ignorance of the world has minimized and oversimplified their understanding of the nature of the question.

Beware for your own practice boundaries too:the application of Jyotishavidya priniples IS indeed a complex and nuanced art!

OK, now that the awareness of what you have requested is a bit higher, it is adjudged that the enquiry could benefit others. Let's see what could be offered in the way of an answer to the ten simple questions : )

Here's what might be done in a first assessment:

  1. check: Karaka portfolio of graha

  2. check: karaka functions of the bhava the graha occupy

  3. check: friendship of these graha re: lagnesha

  4. check: bhavapathi of the graha (4 lordships to consider = 2 from lagna + 2 from Chandra)

First and foremost keep the karaka significations in mind. Guru = wisdom, expansion, fertility, optimism, teaching, priesthood. These karaka characteristics are true regardless of rashi or bhava.

Urisha indriya-lagna: Guru is not a friend of Shukra lagnesha. They compete for the same resources in the mind (time, attention). Shukra wants to get pleasures, Guru wants to get wisdom. However Guru occupies Vṛścika which is a friendly rashi. So Guru is not impeded to express His own agenda of expansion and wisdom. Shukra might not like it, but Guru has a fair amount of power including a drishti to lagna, svakshetra 11,

Guru = randhresha-8 + vriddhi-pati-11 from lagna.

What bhava does Guru rule from Chandra lagna?

As randhresha-8 + vriddhi-pati-11 Brihaspati is a specialist in esoteric knowledge and catastrophic, transformative change (He is nice about it and always produces wisdom from it, but Guru is nevertheless a dusthamsha pati)

Also as vriddhi-pati-11 , He brings networks of friendship and networks of conceptual, scientific, philosophical knowledge. He brings income from the marketplace of goods and ideas, which everyone needs and appreciates.

  • But still, unless Guru would rule a trine house from Chandra lagna, He is not an agent of 'easy' experiences.

  • Trine lords bring forward credit from parallel lives . Unless a graha rules a trine, its Vimshottari periods will consist mainly of correcting old mistakes from parallel lives or attempting challenging new movement on the path forward to merger with divine consciousness. Much depends on Chandra in this assessment.

  • My first pass view would be that Guru drishti to Meena Surya-11 will expand the ego-membrane and extend the aura . This can be a good situation for a teacher (those for whom Guru activates the 10th navamsha) who might need to fill up a classroom or an auditorium with their charismatic presence. It might be less easy in a marriage where such a plus-sized ego-membrane makes little room for the needs of the partner.

    For example, for the Mithuna lagna navamsha, Guru activates 7th and 10th navamsha, defining both the spousal character and the professional leadership duties.

  • If incoming Guru drishti expands a good quality Surya in the radix, the spouse will have a high confidence ego-membrane and the native will deliver a resounding performance in center-stage [Surya] settings. Generally, the drishti from Guru to Surya is a positive thing because these two graha are very good friends.

    Guru wants wisdom and Surya wants to Light the Way toward merger with the divine. They work well together unless they get tooooo close and Brihaspati gets moudhya-dosha "burned" by the rays of Surya.

Surya is in Meena therefore Ravi definitely benefits from drishti from Ravi's Professor Guru . It is ALWAYS good for the purposes of the lord to cast His Eye into His own house! Landlords Naturally, want to see into their own properties.

And, for the Urisha indriya-lagna, Meena becomes labha bhava, the house of community development, networks, and the marketplace . Social-progressive movements and political grassroots organizing get Guru-ized. Social community development should have a solid philosophical basis and the process of networking association = "each one teach one" .

Guru and Shani are neutrals so it is OK for a rashi of Guru to apply to 11. Most importantly consider that Shani is a friend of the lagnesha Shukra.

That understanding, of who is friends with whom , will save you a lot of work in a first assessment. If the nativity has a Shukra-ruled lagna, then the houses of Shukra's friends Shani and Budha are going to be comfortable. Chandra is friends with everybody.

So: 1, 2, 3, 5, 9, 10 are all good at the get-go.

  • And believe it or not, conflict-ridden bhava-6 is often a good environment for the Vrishabha - Urisha native, IF they choose to professionalize it with medicine, teaching, or law careers. That is because Shani is a [Yogakaraka] for Vrishabha and Shukra-Shani are super-good friends. Many of the best physicians in"social justice" [Tula] settings like public health clinics and social work environments have the Urisha indriya-lagna with a strong Shani.

  • But I digress (an occupational hazard of Jyotisha analysis!)

Guru's drishti to bandesha-4 Surya

can help to expand the mother's philosophical viewpoint. Urisha indriya-lagna usually has a somewhat direct, confident, and fashionable [Surya] mother who needs to be center-stage.

  • If bandesha-4 occupies 11 for Urisha indriya-lagna, the mother often is socially identified with a collective of some sort, often those connected to each other via a shared belief system [Guru]. Within her social network, she may be among the most outspoken and confident, a natural center of attention.

  • Guru drishti won't hurt mom; it helps her expand her social connections and community development skills as well as her income, because the vriddhi-pati-11 casts drishti into 11. Good for gains of income via salary, rents, royalties, dividends etc.

Drishti of 8 is not harmful unless the person is superstitious.

If the native is of superstitious nature which is to say one believes that ultimate power resides in some force or being OUTSIDE of oneself, then yes the drishti of randhresha-8 Guru will expand the fearful secrecy and self-destructive tendencies of crisis-and-rebirth bhava-8.

  • This condition affects not only the male native [Surya] the mother (bandesha-4 = Surya) and the father * Surya pitrikaraka but also the entire collective into which they are interwoven by the great textile of their community and its belief system [Guru].

  • For most modern, individualistic, self-responsible people, the randhresha-8 opens the doors to occult knowledge of spiritual empowerment which supplements and complements positivistic science on the one side and orthodox, traditional teachings on the other side. However yes a lower mind could suffer insecurity and destruction of true faith via fear-based beliefs in the destructive ultimacy of outside powers. Consciousness makes or breaks the spiritual utility of any graha.

vriddhi-pati-11 is not a trine; that's why it is considered difficult.

But it is not a dushthamsha either, meaning that 11 does not provide the setting for the most intense sorts of pre-incarnationally planned payback.

Vriddhi-pati-11 and bhratru-pati-3 are not malefic; they are neutral by nature meaning one gets out of them what one puts into them within the brackets of the present incarnation.

Therefore whether 11 and vriddhi-pati-11 , 3 and bhratru-pati-3 swing toward easy or difficult, smooth or challenging, depends entirely on their lord. BTW Vriddhi-pati-11 is a svabhava of Shani; therefore 11 is predominantly concerned with social and material goals.

Spiritually motivated compassionate concerns for the betterment of others on the material plane, for example providing medical clinics for impoverished children, is a material target and thus indicated by 11.

Purely spiritual aspirations such as having a good death and staying in touch with the divine via prayer are more encompassed in 9 (ceremonial priesthood) and 12 (private prayer).

The varga cannot change any truth from the D-1 or D-9. Varga only confirm and fine-tune what exists in D-1 and D-9. Save the varga usage for intermediate learning stages.

Hope this is helpful for sorting out some of the basic approach to the // first pass // assessment.

Wishing you best success in Jyotisha studies,

Sincerely, Barbara Pijan Lama, Jyotishavidya

Q: Barbara, you said that Rahu casts drishti upon 5-7-9 from its home bhava in my nativity but doesn't Rahu also cast His eye upon the 12th from that place where He was born?

What about the 12th drishti of Rahu?

Some of the astrologers in my home area, especially our family astrologer in the village, assert that Rahu very negatively affects the 12th bhava from the birth house.

As you know I'm starting into the svabhukti of Rahu just this year and trying to plan for the future - please tell me what to expect from the 12th house from Rahu - my Chandra and Mangala are there!


A: Namaste,

There is variation of practice within the Jyotisha community.

For BP Lama Jyotishavidya, = Rahu casts drishti to the bhava that occupy 5-7-9 from the radical place. Therefore, Rahu sends the same drishti pattern as Guru.

Rahu does not cast actual drishti into the bhava 12th-from His bhava of residence. Yet, naturally being always in retrograde Rahu is 'looking' directly ahead to where He will be going next.

In that sense of looking, all graha cast a looking-at-their-next-step glance at the 2nd from their natal place except for Rahu=Ketu which naturally glance at the 12th from their natal place.

That glance at the immediately forward bhava not the same as Parashari drishti.

Commentators use the 'dri' words for glance-look-search-scan to talk about that next-step looking but it is just a way of expressing, sometimes found in the Skt commentaries, that Rahu is going counterclockwise and the Jyotiṣika should always confirm that foundational viewpoint before proceeding into any predictions.

Best wishes for you to enjoy the excitement, ambition, and adventure of Rahu!

Sincerely, BPL


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