Ragamala Tradition, c. 1800's
anuthina sevitha achchutha varaprasaatha pooraadathevi sahaayakrube|
OM shum shukraya namah
OM dram drim draum sah shukraya namah
AUM som somaya namah
Somana * Krishnaya
huge [Guru] early expansion
early victories * emotional proclivity toward making the Winning Choice , the positive Choice, early in life
emotional patterning delivered
into the Earth consciousness grid, conferred by the races of
Mandolin Woman in Rome painted by Vekoslav Karas, Croatia, c. 1845
collections of the Croatian History Museum in Zagreb
Comfortable rhythms[Chandra] from balancing, alliance, bargaining, sensitive agreements, negotiation, deal-making, contracts, unions, diplomacy, pleasures , wealth, luxury, sweet taste
See also: Chandra in nakshatra of Shukran
Each of the Shukra-ruled nakshatra of Chandra is emotionally compatible with other negotiating, trading, balancing, designing, Shukra-ruled arrangers
Purvazadha Pada-1 = navamsha Chandra-Simha
Purvazadha Pada-2 = navamsha Chandra in Kanya
Purvazadha Pada-3 = Tula navamsha * Pushkara Navamsha
Purvazadha Pada-4 = Vṛścika-Thriketta navamsha
Radical Chandra in Pūrvāṣāḍhā-Apah = Early Victory
After an amazingly powerful early start, tends toward less achievement in the mid-career, then a second burst in later life depending on longevity. Excellent support for the relationship-building element of political careers as well as the musical and artistic elements of entertainment or fashion careers.
May give a huge early burst of success. Yet without strong support from other graha, later efforts may fall below expectations or flame out. On the foundation of earlier successes, Typically, a pattern of coasting on previous accomplishments, into a perhaps less remarkable middle and later phase.
However, all nakshatra of Shukra can grant good relationships skills, and the native is usually well-liked throughout life.
Having been invested with trust and appreciation [Shukra] during the earlier half, continues to receive good will [Guru] despite the lower energy of the later half.
Purvazadha resides entirely within the auspicious rashi of Dhanus.
Natural negotiators [Shukra] within doctrinal, ideological, philosophical, global, humanistic environments
rogesha-6 Shukra: wealth and women
rogesha-6 +Vriddhi-pati-11 Shukra activates the Shukra-ruled Purvazadha Chandra
Many complexities arise from the incommensurability of woman-as-Mother [Chandra] vs. woman-as-lover-partner [Shukra]. For the wife-persona, negotiating these two roles offers a growth-challenge. For the husband-persona, responding to these two roles offers a growth-challenge.
Negotiation of contract imbalance-seeking-a-remedy with wealth-vs-patriotism in Purvazadha may arise from the adversarial relationship between Guru the Teacher of the Deities - vs - Shukra the Teacher of the Demons when Chandra yuti Guru
Saraca Indica sacred to Purvazadha nakshatra * Tibetan Tradition
Saraca Indica sacred to Purvazadha nakshatra * Tibetan TraditionChu-do
Purvazadha "the invincible sea" .
Shukra-ruled Purvazadha-Chandra = attractive; the eyes (Shukra-2) are often entrancing .
Delusion in the Deluge
Sweet success [Shukra] comes to one easily and often on a very broad scale [Guru].
yet Shukra-Guru influence upon Purvazadha Soma contains significant potential for self-deception and delusion .
Sensually luxurious Shukra = the great deceiver! Ultimately one may become absorbed into sensual overload. This can even happen in meditation and prayer of a particularly sensual type, especially adoration of the deity as love partner.
Purvazadha Soma is called to one's vocation Early in Life usually with several remarkable Early Successes, which raise the confidence high and give Purvazadha-Chandra a confirming experience of being Valuable and Attractive
Higher truth can get twisted when inclusive and compassionate Guru must express His will through the auspice of Brihaspati's enemy the self-pleasuring Shukra.
Successful as these folk often are, there is nearly always some issue of incomplete understanding of the Truth, due to the gross conflict between Guru's expansive, cosmic, inclusive anti-materialism vs. Shukra's sensual, body-based materialistic pleasures.
Purvazadha-Chandra often sound as if they know what they're talking about; many in the audience are convinced.
Shukra = daityaguru, teacher of the demons.
Shukra seduces Purvazadha-Chandra toward indulgence in the drugs of sensual experience and self-satisfaction.
To convince Purvazadha-Chandra that one is the path and the proof of unassailable righteousness, Professor Bright Beautiful Bhrigu may utilize Guru's paradigm of belief including great truths and guidance by doctrinal principles.
Without sufficient consciousness, the Purvazadha native may become a victim of this confusion between human-to-human shared agreements versus the patterns which guide divine-to-human alignment.
Purvazadha-Chandra enjoys a feeling of accomplishment. There is pleasure [Shukra] in believing [Guru] that one's early victories in life, which have brought luxury [Shukra] and expansion [Guru], are "proof" of the righteousness of one's path.
If the supporting graha are indeed less benevolent, one may sink deeper and deeper into addiction to the feeling of self-righteous satisfaction, particularly in matters of ideological doctrine [Dhanus].
It is possible for the Purvazadha-Chandra, supported by two contradictory benefics (Guru and Shukra) to achieve a sensually driven emotional addiction to self-justification.
As one Chosen to the Special Facilitator between the people and the Divine, or between the people and Celebrities, one may treat others - one's spouse and children, one's community, one's nation or the world -- with any degree of dehumanizing disregard .
When criticism, contradiction, principled disagreement, or other antidotes t o the emotional drug of divinely approved self-satisfaction come along, Purvazadha-Chandra may reject the humanity of others .
It is easy for Purvazadha to dance merrily down the path of dehumanizing self-righteousness, while believing that one has been granted some sort of divine privilege, based on early victories .
POTUS-pair-41 + POTUS-43 mother 1925-2018 Barbara Pierce Bush has the Chandra-yuti-Guru parochialism very strong in kutumbha-bhava-2 representing family lineage and family assets.
Mrs. Bush exemplifies the padded self-protective buffering which occurs when a person surrounds oneself only with those who believe in one's inherent priesthood and who will approach only in a state of worship.
During a long period in the public eye, as the wife and mother of presidents and a governor, she earned some negative press for her apparent disinterest in charity work. Explicitly preferring to reserve her service for her own family, Mrs. Bush declined to participate in the traditionally socially important charitable social service undertaken by the wives of elite public servants in the USA.
Though she was fiercely dedicated to the welfare of her own kith and kin [Chandra], and married to a very financially privileged man who could certainly subsidize any potential charitable labors, the comfortably insulated world of Mrs. Barbara Bush apparently did not extend to those outside her family.
Perhaps her most notoriously insulated comment was made when she was asked her view of the human cost of death, injury, and trauma of the new USA invasion of Iraq, which was being initiated by her son POTUS-43 Decision Points 1946- George W. Bush at that moment:
"why should we hear about body bags, and deaths ... and how many ... it's not relevant ... why should I waste my beautiful mind on something like that?" March 2003
Mrs. Bush's parochialism and emotional insulation is increased by Chandra yuti expansive svakshetra Guru-4; also her Purvazadha-Soma receives graha-drishti from active Kuja, luxurious Shukra, and dignified Shani.
Purvazadha-Chandra, However, wrong-headed one may be, will resist any change of course on their destined movement toward the Source. Faced with a growth-challenge, this one cannot easily change strategy or tactic; but Purvazadha-Chandra will never give up the pursuit of the goal.
One achieves "early victory" through being in the right place at the right time to take skillful advantage of a grassroots social movement, a sudden marriage or business Opportunity, or a sea-change in public tastes. The early advantage is generally maintained throughout life.
When the teachings of Professor Chandra-in-Pūrvāṣāḍhā are subject to prolonged repetition of the key structural elements of the learning pathway (which are in reality multiple opportunities for accepting of gifts of understanding) Usually, via constrictive drishti. The results may include manifestation of religious fundamentalists, ideologues, and tyrants. Pursuit of personal aggrandizement often manifests as a lack of compassion for others.
When supported by friendly effects , Purvazadha Moon gives the power to sustain religious vows, and stay loyal to fundamental principle in any undertaking.
The key to success with Purvazadha-Chandra is, indeed, to choose one's commitments carefully . Because after making the first, early commitment, one will be emotionally unable to change course for the rest of one's life.
Should one's initial viewpoint turn out to have been wrong, Purvazadha moon will die trying. , hoist by one's own petard, caught in his own web, and goes down with the ship.
Yet: when steady, loyal commitment to an early-life vow, or a simplistic, one-size-fits-all ideological solution to a complex human problem, are the keys to success, one will achieve the pinnacle.
Positive traits include personal determination, work ethic, fierce loyalty to a person or a cause, and unshakable commitment to reach the goal regardless of its validity .
May be tremendous supporters of religious institutions, ideologies, and fundamental moral principles, especially in a dogmatic form.
Negative traits are more famous for Purvazadha.
Prenatal maternal narrative of Shukra and Born into Shukra Mahadasha
Strong planetary animosities
| From Dhanus-Chandra lagna, Shukra activates the ripu bhava (6) and the labha bhava (11). The parents are often significantly concerned with earning an income and they may be in marital conflict emotionally at the time of the prenatal epoch and Purvazadha-Chandra 's birth.
Purvazadha natives are born into a narrative of pleasure-and-treasure-accumulation [Shukra]. Prefering to experience the sensual pleasure of valuable goods and conserved knowledge, they keep that script of cherished wealth close to their emotional hearts throughout life. The script is diversified by the application of Shukra's sensual talents to the tasks of logical argumentation (6) possibly exploitation and accusations (6) and the practice medicine (6). Purvazadha-Chandra is often drawn into exploitive (6) situations which are nonetheless quite profitable (11).
The mother would have been especially concerned with matters of complaints and litigation (6) medicine and drugs (6) disappointed promises in relationships (6) as well as obtainment of earnings and income in the marketplace (11). Meeting material goals, especially financial ones [Shukra] would have been important to her. Due to Shukra's influence she would have been thinking about her own attractiveness, worthiness, and beauty. All of these concerns remain part of Purvazadha-Chandra 's psychic narrative throughout life.
|Chandra-yuti-Ketu|| If Ketu is yuti Chandra in a nakshatra of Shukra, Purvazadha-Chandra may slowly lose the hair, teeth, or voice. There may be separation or abandonment in relationship during bhukti of Ketuva.
If Chandra is yuti Shukra Purvazadha-Chandra the mother indulges the Purvaphalguni child in sweets and treats; which spoils the child for life. Being spoiled does not harm the career and may in fact enhance it, as one will work hard for the luxuries. However, the entitlement to sweet treats becomes unshakable when Chandra + Shukra, especially in a nakshatra of Shukra.
| Sacred tree for Purvazadha from
| western botanical = Saraca indica
Indic = Sita Asoka
|Wealthy Collections and Design Arts||
Purvazadha-Chandra enjoys a natural affinity for the broad study [Dhanus] of fine arts and design
[Shukra] and global [Guru] diplomacy [Shukra].
Religious art (Dhanus-Shukra) is a particularly engaging study for one, and if other graha support significant wealth Purvazadha-Chandra may attract (Chandra-Shukra) to oneself a substantial collection of beautiful and valuable religiously themed works of art.
the mother feels a need for relationships which deliver religious-ideological validation
She may place orthodoxy above nurturing.
Feminine Nativities only
fear of aggressive threat, fear of bondage, fear of being held back, or fear of enforced waiting
(needs pleasure and gratification now).
Navamsha Moon in Purvazadha * mirroring function of intimate emotional relationships
In order to mirror one's own subconscious emotional patterns, one attracts a core partner who expresses Purvazadha behavior.
Under emotional stress in relationships, one with navamsha Chandra in Pūrvāṣāḍhā can experience anxiety reactions that manifest as compulsive merging and clinging And obsessive repetition of claims based on vows or statements of commitment from the past.
Navamsha Chandra in Pūrvāṣāḍhā indicates a deep resistance to "mid-course corrections " in one's own psyche, which if personally unacknowledged must be expressed through the partner's actions.
The partner needs clear sense of direction in the relationship, and a simple set of working principles or vows to ground the commitment.
The partner cannot handle too much complexity and the partner may be unable to adapt or change one's life strategy if and when life circumstances require adaptive change.
Partner is hard-working, mono-focused, typically quite beautiful (Guru-Shukra) typically with lovely eyes.
Depending on the Nakshatra of Purvazadha-Chandra 's Janma-Chandra, the partner's emotional resistance to change may be a source of conflict and eventually separation in a relationship.
Due to its sense of merging and flowing toward a fixed destination, Purvazadha Nakshatra is a good place for sustaining vows and partner commitments, but excessively rigid or legalistic interpretation of the early promises can cause resentment along the path of spiritual growth. It is good to introduce more compassion into the ongoing interpretation of early promises, if humanly possible.
file update = 18-Sep-2021
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