1. Neutral Budha activates svabhava of Mangala. Budha imposes a culture of message transmission upon the physical-social identity.

2. Neutral Chandra activates svabhava of neutral Shukra. Chandra imposes a culture of homeland folk customs and established cultural norms upon the treasuries of financial well-being and knowledge, and the second marriage.

3. Neutral Surya activates svabhava of Budha. Ravi imposes a culture of personal intelligence upon the narrative, explanatory mentality.

4. Conflict Budha activates svabhava of arch- enemy Chandra. Budha imposes a culture of logical criticism upon one's parenting and caretaking.

5. Conflict Shukra activates svabhava of mutual enemy Surya. Shukra imposes a culture of negotiation and bargaining upon the self-centered creative and pro-creative endeavors.

6. Conflict Mangala-yuti-Ketu rules svabhava of Kuja's enemy Budha. Direct-movement Mangala and Scatter-shot Ketu cannot easily push forward in the Budha's logical, argumentative environment.

7. Conflict Philosophical Guru activates svabhava of enemy Shukra. Guru imposes a culture of world-travel and wisdom-seeking upon the sensual, wealth-seeking behaviors of marriage * especially the first marriage.

8. Conflict Strict, stiff, anti-movement Shani activates svabhava of Shani's enemy, direct-action Mangala. Shani imposes a culture of regulatory limitations and time delays upon the wheel of self-destruction and rebirth."Re-inventing" oneself is not easy.

9. Neutral Strict Shani + Risk-loving Rogue Rahu rule svabhava of Guru . Shani imposes a culture of networked systems upon religious practice and world-traveling wisdom.

10. Neutral Generous guiding Guru activates svabhava of Shani. Guru imposes a culture of philosophical guidance upon the professional leadership roles.

11. Moderate Conflict Moving Mangala activates a house of slow regulator Shani. Shanaicarya imposes a culture of lawfulness and social approval upon the social- economic gainfulness.

12. Neutral Luxury-loving Shukra activates a house of reflective, shepherding Guru. Shukra imposes a culture of flesh-sense pleasuring upon Guru's imaginative, meditative dream world.

physical body, flesh-based identity, material appearance * Mithuna - Dvamdva

Bhava-1 signifies personal competition for social validation through a winning combination of physical behaviors and traits.

Lagnesha Budha vs birth-body Kuja * Static analysis vs instinct to movement

Interactions of Budha and Kuja are often problematic in Jyotisha. Direct-action Kuja takes a great dislike to waffling, wordy lagnesha Budha. However, waffling, wordy Budha sees muscular, often rather primitive Kuja as simply a non-threatening neutral.

Budha is often able to outsmart Kuja's instinct to accomplish things swiftly but with little forethought. However, Kuja the Hunter feels that Budha's analytical, two-sides-to-everything cleverness * a devious threat to His quest for fierce and swift physical conquest

Budha the logician of the Mentality vs Kuja the animator of the Body are often in conflict.

The life of a Mithuna lagna native is therefore often fraught with mental vs physical conflict.

Mithuna's tendency to self-identify with thinking, planning, and cogitating behaviors does conflict at a deep inner level with Kuja's muscular birthing instinct to just do it.

• Kuja activates the maha-dusthamsha bhava-6 which suggests that this conflict manifests often for the Mithuna native in terms of disease and divorce (6)

While the location and characteristics of lagnesha Budha are of course essential to determine the success or otherwise of the Mithuna social personality, it can be said in general that Mithuna are notoriously conflicted procrastinators who occasionally burst forth into great surges of forward movement.

Exunt

The adversarial reality of having to accommodate a multi-talented Budha mentality within the single-focus animal body [Kuja] is often the source of deep frustration with life. Sexuality is emphasized but rarely satisfying. Mithuna in general -- especially in the Mars-ruled Mrigashira portion -- tries to escape the confines The earthen body as soon as possibler.

Sensual and sexual Mithuna is a highly cooperative and collaborative rashi.

The Mithuna native seeks to develop the physical personality identity through association with teams, corporate departments, siblings and cousins, and conversation partners .

• The social personality has an inherent affinity for publications , communications media, planning and scheduling, detail management, and all aspects of business administration.

Mithuna natives are generally logical, organized, and conversational folk who have a strong mental interest in caring for their vehicles, homes, lands, and country (particularly local education and environmental planning , due to Budha * L- 4). They strive to maintain a competitively mentalized personality and physical appearance.

• Physical appearance depends on the condition of D-1/D-9 Budha including rashi, bhava, companion graha, drishti, etc.

Mithuna-lagna folk often have a vata or slightly stone-colored cast to their complexion, avery slightly opaque bone-colored patina, relative to their gene pool. (Moon's sign and characteristics also influence appearance.)

Tendency to possess an intellectual countenance. Appears like a thinker: often with broad, high forehead and sensitive, capable hands

Mercury is a dry (barren) planets so these folks (depending on Budha's condition in the radix/navamsha of course) have a rather"dry" vibration which comes from their mental orientation

Smart, alert, but somewhat superficial compared to other lagna. Adolescent viewpoint lends a simplistic naïveté regarding the partner(s).

Engages mentally , not emotionally within relationships. Mentalized sexual style; may need verbal argument to reconnect. May be extremely chatty if Budha or bhratru-pati-3 are empowered.

Complexion will tend to be lighter, relative to their gene pool. They are also, as a group, argumentative by nature.

Likes to compose and deliver scripted conversation , such as

a fixed sermon

or university lecture

• Nobel Prize mathematics John Forbes Nash

prepared speeches

quoted conversation in fiction

or a song

or a song-and-dance film performance

The specific condition of Budha in the radix and navamsha will determine the scope and success of these general traits.

The dignity of lagnesha Budha will determine one's overall life success.

Values, food, family, stored food and wealth, languages, collections, acquisitive behaviors, banking - Karkata * nurturing

Graha in Bhava-2 expression prize * price * appreciation * preciousness or changes to the appreciativeness of the family (2) toward the native. The type of appreciation is determined by the character of the graha.

Sympathetic, nourishing, sheltering Chandra activates bhava-2, emphasizing the traditional and fundamentally family oriented qualities of the lineage. Values above all the Karkata domain: the parents, the hometown, the parochial ethics, the local schools, farms, fisheries, and local rituals.

May defend and protect [Chandra] any family member, even a family member who has harmed others. If Chandra is afflicted, emotionally based food issues may ariser.

financial well-being

• fluctuates -- (whichever bhava is ruled by Chandra the Lord of tides and flows will naturally fluctuate)

• Mithuna relationship to the family history, and accumulations of food, coins, knowledge, beautiful objects, and other gathered values as well as the condition of the voice, eyes, and face = ebb and flow throughout life.

Presuming Karkata-Chandra is well-supported, Mithuna lagna natives tend to possess traditional home-and-family values, speak softly, and share one's knowledge/values primarily within the small, trusted circle of family and family-like friends.

Mithuna lagna natives are often born to naturally hoarding, storing, treasure-accumulating mothers. The native is early sensitized to the mother's instinct for acquisition and development of financial well-being, cultural knowledge, and historical values of one's people.

If Chandra is well-disposed, the native 's approach toward values acquisition is instinctive. It seems so natural (literally coming through the mother's milk!) that one may not have explicit consciousness of the savings behavior.

Values are deeply traditional, and one's family history lives near the water (river, ocean, pond or lake).

Mithuna nativities have a natural acquisitiveness which manifests in caring affectionately for material goods, naesting in valuable homes, and a persistent emotional drive to lay in stores upon which to draw in the future. Material goods represent electro-magnetic emotional security.

If Chandra is well-disposed, mithuna-born may become a superior accumulator. Not necessarily miserly -- but rather the intuitive need to save and store is a permanent part of the character, passed from the mother and onward to one's own children.

The specific characteristics of Chandra in the rashi and navamsha will determine the scope and success of these general traits. Total amount of accumulated Wealth depends on relationship between vidya-pati-5 Shukra + Dharmesha-9 Shani+ Vriddhi-pati-11 Mangala, and dhanapati-2 Chandra.

Chandra is very impressionable! In assessing Chandra, keep in mind that relationships with other graha can be more important than Chandra's own bhava-rashi disposition.

[Surya in bhava-2] * the family is charismatic, political, and theatrical with characteristically bright faces. Their ability to appreciate the native depends upon the treasury that one brings into the family coffers. Father may be primarily concerned with maintaining the financial well being of the lineage. Father may be involved in banking, archives, storage, collections, conservation, value, lineage knowledge, animal breeding, historical records. Father is often the center of the lineage.

Surya occupies Karkata * ruler of 3 resides in 2

• Material Girl 1958- dance song cinema Madonna + Shukra * parivartamsha dhanapati-2 Chandra-3

[Chandra in bhava-2] * the family is sensitive and routinized in their style of showing appreciation to the native. . Mother may be primarily concerned with maintaining the financial well being of the lineage. She can be involved with banking, archives, storage, collections, conservation, value, genetic breeding, lineage knowledge, historical records. Mother is often the center of the lineage with pale, moonglow faces. She often owns property.

The family lineage is deeply identified with the Old Ways (Soma). The lineage prefers to remain ensconced within the rhythmic flow of the values of the traditional folkways.

[Chandra-Karkata] * ruler of 2 resides in 2

[Mangala in bhava-2] * the family is competitive and outspoken in their style of showing appreciation to the native. . Brothers are dominating and vigorous. Often an athletic or warrior lineage. The native and the brothers are concerned with financial well-being, which is typically present at birth and dynamically pursued by the native. Due to [nīcha] amsha of Kuja, the family are generally challenging personalities in their financial, traditional, emotional, and sexual behaviors.

[Mangala-Karkata] [nīcha] * ruler of 6-11 resides in 2

[Budha in bhava-2] * the family is communicative and gesturing in their style of showing appreciation to the native. . Younger siblings of either gender may be managers of the financial well being of the lineage. Siblings and cohort-members can be involved with banking, archives, storage, collections, conservation, value, animal breeding, lineage knowledge, historical records. Siblings are often active in the center of the lineage.

[Budha-Karkata] * ruler of 1-4 resides in 2

[Guru in bhava-2] * the family is expansive and inclusive in their style of showing appreciation to the native. . In the nativity of a wife, her husband (dhava-karaka Guru) is a curator of the marriage finances. In a husbandly nativity, one's financial holdings are influenced by the paradigm of belief. One's own knowledge of values and history is expanded by the presence of teacher-preachers in the family lineage. Sacred doctrine may play a central role in the family tradition. The family are often gifted (uttama) in face, voice, speech, song.

[Guru-Karkata] -- [uchcha] * ruler of 7-10 resides in 2 *

[Shukra in bhava-2] *the family is balanced, aesthetic, and aligned to financial well-being in their style of showing appreciation to the native. . For a husbandly nativity, shukra indicates the wife. For either husband or wife, shukra indicates sister, sisters-in-law, aunts, and feminine associatesare lovers of luxury and beautiful in a mysterious way. The native often has a seductively attractive voice. The sisterly-ones are concerned with financial well-being, which is typically present at birth and improved by the contractual, agreement-making abilities of the women and the native.

[Shukra-Karkata] ruler of 5-12 resides in 2

• Material Girl 1958- dance song cinema Madonna + Surya

[Shani in bhava-2] * the family is delayed or stalled in their style of showing appreciation to the native. , but in time the necessary emotional intuitions will arrive. Shani is uncomfortable in Karkata. He casts drishti into 4-8-11 straitening conditions in the childhood home, imposing strictures in the foundational education, limiting the inheritance, and slowing the pace of economic gains.

The knowledge-treasury may slowly be obtained but prognosis for wealth depends upon Chandra. The family carries a weight of perceptual limitation due to materialism and emotional handicap, preventing it from appreciating its own lineage. Agents of the government, officers of the social order, the elderly, hierarchs, and other Shani-figures may limit and restrain the family's acquisitions. Shani produces heavy restraint and social obligations upon the lineage, constraining but not denying wealth acquired via land-ownership, housing, pathways of transportation, farming, fishing, and traditional livelihoods.

[Shani-Karkata] * ruler of 8-9 resides in 2

Rahu in bhava-2 * The family is ambitious and seeking social mobility. Often the lineage is irregular in some fashion; most Typically, an imposter from another line is claiming legitimacy in the family line (usually a case of disguised parentage. Rahu's angle from Chandra will reveal this impostor.). Rahu-2 indicates a craving to expediently obtain the privileges accorded to the class of bankers, hoarders, treasurers, and preservers.

May an obsessive collector of sentimental things, and use this collection as a platform for social ascendance. Karkata favors comforting routines; the family's response to the native is often deceptively comfortable. If the family finds it expedient to promote and appreciate the native, this may occur. Yet, if the family finds it expedient to disgrace the native, this may also occur. Find Rahu's ruler, and evaluate other graha in 2, to determine which path is most instrumental for shape-shifting Rahu.

Lineage features individual or family over-reaching [Rahu] via patriotism, land-ownership, environmentalism, boundaries defense.

[Rahu-Karkata]

[Ketu in Bhava-2]* the family is dispersed and disregarding in their style of showing appreciation to the native. . The family's lineage wealth may dissipate over the period of one's lifetime. Second marriage is rare with Ketu-2, and if it occurs the spouse is eccentrically detached from oneself. Find Ketu's ruler Chandra, and evaluate other graha in bhava-2, to determine which outcomes are likeliest.

[Ketu-Karkata]

Sahaja Bhava-3 teamwork = Simha - Leya = Center-stage brilliance in business administration

Mental health tends to be good. Depending on condition of Surya and Vidyapthi-5, thinking process itself is highly rational. Mithuna natives are masters of argument. Combined with their Guru-owned law-court house, their confident 3rd makes excellent politicians and attorneys.

The third is also a house of administration. Mithuna folk identify socially with leadership in small-group process. They masterfully operate meetings, conferences, and the total mechanism of corporate administration with ease and comfort - or at least, tremendous confidencer.

An egoic-mind conscious thinker, the Mithuna lagna asks: what's in it for me? one naturally evaluates each opportunity to join a team or publish a communication for its self-expressive and praise-making potential.

Mithuna's workgroups and sibling groups, even residential neighbors, are composed of intelligent, confident types who have strong self-esteem.

Generally, the native is independent-minded, courageous, proactive, and enthusiastic in mental process and communication styles.

If Surya is well-supported, there is good potential for self-made treasury through publications which express a uniquely personal point of view, particularly on speculative, political or entertainment topics.

Connotes confidence and self-reflexive thinking. Autocratic management style. May do more talking than listening. Prefers to hold the center of attention in meetings, conferences, and group discussions. Tends to dominate the ensemble or cohort due to personal brilliance.

Bandhu Bhava-4 home * Kanya - Parthya * agriculture, service to the Land

Whether male or female, the youthful native takes an argumentative (6) younger-sibling role at home.

However, the y like to garden as a homeland activity and are dedicated to the service of their country and their parents.

Budha (bitter enemy of Chandra) rules bhava-4, therefore expect some complication along the path to achieving the deepest physical and emotional security in life, due to excessive logical mentalization and too much counting or calculating in the home.

• where Chandra wants to nurture and embrace, Budha wants to calculate and criticize

• the home life becomes highly mentalized, with conditional and arguable reasons outweighing and perhaps replacing natural affection.

• Parents are logically driven people who provide and demand reasons for all behaviors in life. The native becomes a logic-driven parent in adulthood.

[Busy Bantering Budha]being both lagnesha and 4th lord, one is favorably identified with their ethnic cultural roots and the way one's people life upon the lands. May be teacher's pet or do very well in the basic cultural indoctrination levels of education, for their quick ability to demonstrate the essential cultural manners.

Although general a positive placement for happiness via ownership of non-moveable wealth (shelters and lands) + moveable shelters (vehicles), some combinations spell loss.

• Common patterns of property loss through miscalculation = Budha occupies 12th-from-4-household, anchoring, sense-of-place (3); or, Budha suffers moudhya-dosha while Budha's lord occupies 6th-from-4th * bhava-9.

Makes well-argued choices in education and housing; drives economical, multi-purpose vehicles.

• Prefers "younger" up-to-date homes;

works in skilled craft such as writing or tool-use.

Follows a conventional, highly logical path of schooling focused on essays, examinations, and defense of academic argument .

Unless Budha is harmed, conditions in the childhood home favor manual and mental skill development and verbal articulation strengthened in banter with the siblings [Budha].

Basic unconditional emotional nurturing in childhood may be compromised by excessive mentalization of the motherr.

• If Budha is well placed, mithuna rising likes to buy and sell lands, properties and vehicles. The roots in one's culture of origin tend draw from the linguistic and logically argumentative traditions forms of reasoning and debate.

• If Professor Budha is uncomfortable the native can be all talk and no action in matters of patriotic defense, schooling and established cycles of home life. May be a blustery talker who has the gift of gab in the marketplace or the tavern but has little power to effect reality through focused thought.

the native was raised in a highly verbalized, mentally activated, calendarized , perhaps verbose childhood homer.

Sample placements

• Mangala (unfortunate) much exacerbates the domestic argumentation, leading to illness and poverty in the home. Parents are prone to disease; mother in particular prone to breast cancer.

• Shukra (unfortunate unless corrected) = presence of victim-Feminine Nativities in the home, addictions and servitude of mother's relatives.

Budha-svakshetra-4 Bhadra Yoga increases the power of logical argumentation, and the capacity to work productively at home in matters of counting and calculations, examination and assessment

Putra Bhava-5 creativity = Tula - Vanika * diplomacy, negotiation

Suave Shukra activates svabhava of mutual enemy Surya. Shukra imposes a culture of negotiation and bargaining upon the creative and pro-creative endeavors. Children may be spoiled by Shukra's sweet indulgences.

• Mithuna male may find that the wife [Shukra] has the predominant power in matters of child-raising (5, thula) and also in the bedroom (12, Vrishabha)

Depending on the character of Shukra in the kundali, naatives of the Jituma lagna tend to be fair-minded and equable [Shukra] in matters of courtly, poetic romance (5).

Mithuna can negotiate political (5) alliances [Shukra] gracefully. Much delight in children (5). May become business partners with their adult children.

Mithuna folk enjoy creative (5) artistic performance events, light socializing, and literary (5) circles. Aspire to be and often achieve the role of treasurer and supporter of the arts. Mithuna pays close attention to the development of children's social manners and politeness. Offspring are provided with many opportunities to learn the finer skills of civilized society.

Gracious and intelligent teachers, mithuna find a balanced engagement with adolescents (5). The native 's primary mode of self-expression is through agreeable pleasure-seeking relationships, naicely arranged dinner parties, multi-family pleasure trips, and other luxurious entertainments. Enjoys literature, theatre, and politically themed social events.

Masters of the balanced, pleasant, mutual-interest position in social relationships. Enjoys entertaining others with similar appreciation for enjoyable, well-designed, well-maintained environments.

Prefer to live aesthetically, but they scrupulously avoid excess. Self-identified with Balance and Harmony - not too much and not too little.

Speculation, akey matter of Putra Bhava, is successful for Yuj lagna, providing Venus is well disposed.

Fertility

Guru as yuvati-pati-7 +karmesha -10 is a steady planet. If even modestly well disposed, Guru bhukti can produce offspring. Shukra and Shani bhukti = fertile too.

Mangala becomes quickly frustrated with Budha's wordiness and Ketu simply observes. Unhappily for the muscular warrior, Kuja must fight criminal with a War of Words.

Ari Bhava-6 pollution - Vṛścika * invasion, secrecy

• adversarial, argumentative, contradictory, sexually conflicted (Kuja vs Budha)

• health issues related to the body's hidden rejuvenation mechanisms, e.g. pineal, pituitary, thyroid glands; sexual-reproductive system

Excellent placement for a professional who delivers pro-active, vigorously competitive arguments

• criminal attorney, divorce lawyer, medical malpractice specialist especially drug-related accusations,

• defender of prostitutes or those who exploit them,

• anti-pollution activist - or - defender of polluters,

• hazardous materials engineer,

• underclass advocate social worker, lobbyist on behalf of the disenfranchised and dispossessed

Health can be compromised by over-working, under-sleeping, and burning the midnight oil in search of the competitive mental edge.

• Too much aggressively argumentative mental action tends to bring unresolved, contentious conflict into The earthen body and eventually the nature of one's service work will erode Nriyuja's health.

Health issues will manifest Mars-Budha qualities such as hypertension, fevers from intestinal infection, high blood pressure, shellshock, battle exhaustion, torn muscles, cuts, bruises, and pelvic/abdominal ailments. Accidents occur when the native is over-thinking and loses concentration on the physical environment.

Depending on condition of Kuja , will tend to have secret or covert enemies. May be perceived as sneakyor doing secretive [Vṛścika] surveillance in the workplace (6) or upon polluted environments.

• excellent placement for police detective, epidemiologist or clinical diagnostician looking for hidden patterns of disease, environmental inspector, social worker home inspector for domestic violence of drug addiction cases,

Esp. during Mars periods, long-festering animosity with roots in past-life aggression will flare up into the current lifer.

Sometimes the body creates an illness to burn off the akashic-memory pattern. Can be deep, hidden emotional illness breeding tumors in the sexual-reproductive system - noticed during Mars periods. Occasionally, one may become a victim of black magic.

More often there is a scramble for power, accusations, and Martial re-assertion in the workplace , or involving marital disagreement. The native must put forth a great deal of competitive energy to manage an inordinately high load of both psychic [Ketu] and physical [Kuja] conflict. One may become psychically exhausted.

Mithuna are workplace warriors who want control. Mithuna will psychologically pressure their servants and employees. One may become a miserable Sisyphus, pushing eternally toward an ineffable goal of better workplace performance.

Mithuna's mental competence, physical drive, and impatience for sloth combine to create enemies among the employees, particularly those less ambitious. Mithuna natives work hard. Very hard.

But the fruits of these labors will depend on

• the relationship between Professor Ketu and Professor Kuja

• one's consciousness level regarding one's own control agenda and psychic vulnerability to the hidden anger of others.

Mithuna can successfully compartmentalize one's own personality (Budha lagnesha). Because of this mental categorization skill, mithuna may be able to fight losing battles in the workplace for longer than most. However, eventually Ketu will surrender. Such control as can be had will only be self-control.

Employees, servants, and physicians generate one conflict after the next. Find the ruler of Professor Ketu or Ketu's companion graha to see the main agents of workplace-based polarizing catalysis .

[Chandra-yuti-Ketu] -6 (workplace, employment servitude environment, medical environments, mother's relatives) may signify unclear directions and emotional incoherence emitting from mother-figures in the workplace, also in transactions with mother's siblings or mother's ensemble-cohort. Traceable to early dissociative behaviors of the childhood mother-figure.

Chandra-yuti-Ketu-10 (governance, executive commands, social-ordering laws and policies) may signify unclear directions and emotional incoherence emitting from mother-figures in the top hierarchical roles. Traceable to early dissociative behaviors of the childhood mother-figure.

For Mithuna lagna, Ketu afflicts the sixth house = dissolution of agreements = 12th-from-yuvatisthana = medical and conflict-management professions, and human service ministries.

The Mithuna native is raised with an active [Kuja] even dominating but also ambivalent [Ketu] approach to self-assertion in conflict situations. The mother's relatives (6) and also one's servants or employees (6) may become passive-aggressive and odd.

the native develops peculiar health conditions related to psycho-sexual detachment and passive-aggressive (Kuja-yuti-Ketu) response to marital disagreement (6); physicians may be mystified [Ketu] regarding the cause of one's disease.

Better results from a well-disposed Kuja, but often there emerge some health issues of the hidden portions of the sexual-reproductive system or deriving from secretive [Vṛścika] sexual behaviors.

The agents of conflict such as criminals and military agents may become scattered [Ketu] and aggressive [Kuja] by turns; the native typically feels a considerable ambivalence toward the workplace and frustrated uncertainty regarding whether one's work (6) is sufficiently complete. Sexual-reproductive system disease is noted.

Ari Bhava-7 alliances, vows * Dhanus * multiplicity, tolerance, inclusiveness

Although the full extent of the relationship expanse will be determined by the character of Guru within the kundali, one natural outcome of multiplicity-karaka Guru's lordship of the marriage bhava = there will likely over time be multiple marriage partners as well as several key business alliances.

The nature of the marriage partnering behavior will certainly be in accordance with Mithuna's philosophical and religious beliefs.

• If those convictions allow multiple partners, then Mithuna may feel free to multiply.

• If those convictions require marital monogamy, then Mithuna will develop more diverse and interesting professional relationships (7th = 10th-from-10th so 7 is also a professional house.)

• both the native and the life partner typically enjoy a tolerance for diversity in their married life

• for Mithuna folk, barrier-bending, taboo-twisting behavior in alliances = increased if Guru-yuti-Rahu or Guru-yuti-Ketu

• If Guru-yuti-Ketu, few or no boundaries within relationships; eccentric liaisons expected

Bhava-7 is naturally constituted as a place of interpersonal agreement, artistic grace, sensual pleasuring, and wealth-collecting behaviors.

Guru, who sees one-to-one Shukra as an enemy, dislikes this sort of sensual-material enterprise. Instead, brihaspati wishes to impose His own values of religiosity, sacred vows and ritual performance, pursuit of higher knowledge, study and preaching upon holy scripture, global travel, and a generally philosophical view of life much informed by awareness of the multiple worlds.

Shukra only recognizes one world: the realm of human attractions * akarshana *, appreciation of financial and artistic values, and sense pleasures obtained through well-matched partnerships - both business and personal. Shukra promotes the beauty experienced via the bodily senses, particularly the eyes.

The Daitya-guru pays no attention to the ulterior matters of life philosophy which are so important to Guru. Shukra lives as if human-form, incarnate, material life would go one forever. Guru knows and preaches that material life

Guru insists on the importance of wisdom-teachings and multiple-worlds view which encompasses all lifetimes and the bridges between them. This insistence is incompatible with Shukra's agenda of concern for comfort and wealth in the present lifetime only.

Disturbs the balance of agreement in the marriage. The native must marry a Guru-type person, such as a teacher, preacher, world-traveling guru, philosopher , professor, theologian, or religionist in order to feel properly matched. This requirement is particularly emphatic for Mithuna - Dvamdva navamsha and when Guru is pronounced in the radix.

Check the condition of Guru in radix to determine the marriage compatibility forecast.

Despite the apparently auspicious implication for benefic Guru ruling the marriage house, shukra and Guru do not agree on the priority values of marriage, and the general result = as Behari says "Marriage is a bed of thorns ".

The spouse becomes a"project" for the native, who lavishes wisdom and guidance upon the partner. The native permits the spouse to expand one's own life interests. The spouse Generally, is friendly and wise.

Divorce

However, without explicit attention to higher philosophical matters,such as a joint teaching-missionary yoke or both spouses involved in university work, dhanus on the seventh house = a karaka for gradual disappointment in the short-loop sensual satisfactions of marriage. Consequences of the disappointment in limitations of the partnership generally lead to an amicable [Guru] divorce.

When relations fall grossly out of balance due to indulgence, the marriage becomes unsustainable. The spouse is typically much aggrieved at losing their privileges, and feels they have done nothing wrong.

Indeed, the source of the difficultly is mismanagement by the native - who often feels that spousal indulgence was an unappreciated gift rather than a management mistake.

Quality of marriage depends on the material condition of Guru.

Contracts, agreements, legal discussions, all types of advising are expansively smooth and easy. Law courts are a philosophically engaging, humanistic place to be.

Divorce is less common, due to generous nature of Guru. When divorce does happen, it tends to be amicable and easily adjudicated. As always, any graha occupying bhava-7 will radically affect the house.

The unique individual creativity of Surya is forced to cooperate and balance with the terms of agreement. Surya does not enjoy sharing and justice is not Surya's concern. The spouse is independent and willful.

Nevertheless Dhanus is a hospitable rashi, and here Surya radiates the qualities of global humanism, generosity of spirit, and philosophical viewpoint. An excellent placement for teachers of global and cosmic subjects such as geography, political science, intellectual theory, or doctrinal theology (7 = 4th-from-4th).

Badhaka-sthāna

• Bhava-7 from Mithuna lagna = Dhanus - Haya = the primary"Badhaka" or harm-causing bhava.

Common-rashi lagna typically has some pre-incarnationally planned polarizing catalysis from the spouse, business-partner, attorney-counselor, medical consultant, peer-adviser colleague, etc.

Problematicity = increased if Guru = [nīcha] amsha or Brihaspati occupies a dushthamsha.

Bhava-8 - [Makara - Draco]

8th from Mithuna - Dvamdva navamsha * 8th from Mithuna Chandra

Shani's governance is strongly impeded in svabhava of enemy Kuja.

• Sudden, forced changes; catastrophic upheavals; Joint assets of marriage, pooled monies; secret matters; surgery and therapeutic healing, taboos, taxes, tantra in-laws; speech and values of the spouse

Shani -Saturn: System Requirements

Randhra Bhava-8 in-laws, spousal assets * Makara - Draco * regular habits, lawful conduct

Because Shani = lord of 8th-from-lagna and 9th-from-lagna, mithuna natives have a disciplined and austere approach toward matters of catastrophic change and the wisdom-teachings of religious priesthood.

• In matters of the marital treasury (8) and management of in-laws, 8th-ruling Makara prefers cautiously pragmatic and scientifically proven behavior [Shani] over direct action (Kuraja).

Relationship to the spouse's family is characterized by careful respect for the in-law's dignity and social position, but there is limited natural affection.

Joint assets of marriage are reduced by oppressive Shani unless Shani is especially well-disposed. As a rule, the spouse contributes less to the joint marital bank-accounts than the Nriyuj native.

Often this condition of scarcity [Shani] is quite acceptable to professional Mithuna. as Kanya = 4 indicates a preference for having servants in the home. If the spouse chooses a home-based lifestyle, this situation effectively places the spouse in the service of the homestead. Presuming Budha is well disposed, mithuna is often the sole or dominant financial supporter in the marriage.

Alternatively, spouses may keep their accounts non-jointly, as Shani activates cold separations.

Depending on Shani's condition, spouse's contribution to The treasury of the marriage while possibly not financial may indeed be promote the native 's career . (bhava-8 = gainful 11th- from-10th).

The spouse is normally from a family of more plebian social standing; respectable but humbled by social circumstances.

Perhaps a hardworking simple clan, or a distinguished family fallen on hard times. In any case Mithuna folk may contribute more psychic and financial resource into the joint assets of marriage than the spouse.

Other features of Randhra bhava such as Deep healing transformation, psychotherapy, therapeutic massage, and other regenerative therapies = barely accessible to Mithuna due to Shani's scarcity thinking. Mithuna prefers to suppress their need for change and numb their fears with workr.

Resistance to Transformation

Two malefics rule two dushthamsha: 6 = malignant Mars as 6th lord, while Shani the King of Denial rule the 8th bhava. It is a recipe for slowly festering resistance to change underlying long-term illnesses of the blood [Kuja] internal genitalia

[Kuja] bones [Shani] and skin [Shani].

Deep transformative healing is difficult to access because Shani characteristically dislikes movement and prevents change.

Logically mentalized Mithuna takes a materialistic view of mysteries. Shani prefers to maintain conventional appearances. Therefore no matter what the internal struggle and urgency for"turning over a new leaf" the Mithuna native clings to old routines.

If naturally occurring marital disagreements (6, Kuja-ruled) cannot be easily resolved (7, Guru) without imposing evolutionary change (8), shani simply shuts down the interaction with the change-forcing agent (who is Typically, the spouse).

Any number of covert activities may be happening with or without the knowledge of the spouse, but on the surface, society will see a conformist and conventionalized presentation of the marriage treasuries (8).

For Mithuna, Kuja lord of 6 is action-oriented Therefore, periods of an unfortunate Kuja may trigger divorce from the life partner, but also the conflict energy can manifest as illness of the internal sex glands or diseases of the blood.

Dharma Bhava-9 wisdom, sacred = Kumbha = systematic, community-networked, scientific economics with a Rāhu twist!

Because Shani activates 8th-from-lagna and 9th-from-lagna, mithuna natives have a disciplined and austere approach toward matters of catastrophic change and the wisdom-teachings of religious priesthood.

Kumbha planetary patron of 9 prefers a scientific life philosophy [Shani] but Rāhu co-lord of Kumbha causes sudden self-elevation via World Travel (9) and encounters with the Naga-ruled religions of the huge world underclass.

Periods of Rahu are full of elevating, leap-upward energy that propels the native into is actually

One can live in a way that conforms to contemporary moral teachings(9), but one is deeply aware that the greater power lies with hidden sources of power (8).

Shani's restrictions generally guarantee that the inspiration and consolation of Religion is not easily accessible to Dvamdva-lagna. Although logically philosophical and scientifically correct, they do not have much psychic permission to run the intuition levels necessary to recognize the dharma.

Dvamdva-lagna natives are materialistic, scientific positivists in their philosophical worldview. Mithuna are believers in scientific [Kumbha] methods and the proof via data from the five senses.

• Universities rather than temples provide their priestly source of higher knowledge.

Often atheists or agnostics, mithuna are nonetheless legitimately spiritual beings.

choose religious fellowship for purposes of social affiliation or community culture - rather than any personal hunger for truth.

The father is frequently distant and hard-working, apractical realist, involved in science or technology. Shani's location (combined with 9th-from-Moon) will tell the nature of the father's social role.

Very sensitive to the abuse of religious authority, the native takes a dim view of subjective truth claims and guru-charismar.

For Mithuna lagna, Rahu afflicts ninth house of father, wisdom-teachings, guru, professor, temple, university, and priests.

The father, one's study of philosophy and religion, and one's own professorship, moral judgeship or priesthood (9) will manifest in the context of a certain scientific materialistic rigidity [Shani] combined with sudden attacks of upheaval due to passionate behavior of the father, guru figures, and higher teachers.

The Mithuna native's father and wisdom-teachers (9) are subject to mixed signals . On the one hand, shani as planetary patron of Kumbha gives orderly, visionary scientific and conceptual thought - which overlaid upon the house of Wisdom can produce some extraordinary research intelligence into the workings of Higher Law.

• On the other hand, rahu contributes a barrier-bending, taboo-twisting attitude religious and philosophical belief systems, and toward the task of passing along a wisdom lineage to one's grandchildren.

For Mithuna lagna, Kumbha/9 results in a mix of resistance and desire toward the process of obtaining higher knowledge;

one may hunger for philosophical attainment [Rahu] but due to Shani's cold materialism, one may suffer the skeptical rejection of the highest divine truths.

The father and wisdom-teachers will be scientific-minded and culturally unusual.

karma-bhava 10 * Meena * reflective, imaginative leadership style

karmesha -10 Guru =philosophical, contemplative view of the social order.

the native is a broad-minded but capable executive who imposes an orderly, lawful environment informed by a broadly humanistic understanding.

• Generous Guru activates two career bhava for Mithuna: karma-bhava 10 + yuvati bhava, 10th-from-10th.

Presuming that Guru is well disposed , the Mithuna native when engaged in elite leadership roles will display a capacity for compassionate guidance toward realization of humanistic social-progressive "causes" rather than a punitive or conformist style.

Guru emphasizes the role of peer-to-peer relationships (7) within the boss role (10) making the Mithuna native more concerned with partnership equity than with personal executive authority. As a result, positions like "managing partner" in a professional partnership firm are most suitable to the Yugma (yoking, joining) ascendant.

Guru the Guide tends to use socially privileged positions (10) as a means of expanding the leadership scope and visibility for those in one's downstream. The native is as much a teacher as a boss.

Generous toward the lower management, other less powerful decision-makers, the rank-and-file workers. Provides an expansive presence in general. Consciously preaches to improve conditions in the hierarchy.

Even when too much engaged in their own work and temporarily unable to assist the development of others, is always a sincere well-wisher toward the entire social organization.

Career draws on past-life credit and is inherently fortunate.

Skills that define the present-life career = 10th navamsha and its lord.

Guru's condition in radix, considered along with the condition of the planetary patron of the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra and the planetary patron of the dashamamsha -10 lagna, will show a broader set of details regarding one's most visible public duties.

Presuming good auspice for Guru, the Mithuna lagna can expect to enjoy an expansive, and relatively easy step-wise ascent (10) to a respected, responsible professional position.

• Should Guru join Rahu, arapid world-traveling ascent to high social rank during Vimshottari periods of Rahu.

• If Guru is also lord of the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra, quick rise due to philosophical knowledge.

Mithuna has an overall preference for the intellectual professions or business administration, but the lord of the 10th navamsha will narrow this general trait.

Professional Success depends onGuru

Ideally Guru will be angular and receive friendly drishti.

On the plus side,Brihaspati = yuvati-pati-7 + karmesha -10 for the Mithuna lagna.

However, Guru dislikes lagnesha Budha, which often means that Mithuna's personality is less well received in the professional leadership arena.

Budha-ruled Mithuna usually behaves in a cooperative fashion. Nevertheless, Vimshottari Dasha periods of Shani activates-12 from 10th may trigger a loss (12th) of career (10) that can reveal how Mithuna works at cross-purposes to the organization. (Budha works at cross-purposes to Guru.)

Yet, even a poorly placed Budha may contribute argumentation skills and a detailed, analytical perspective to Mithuna's leadership roles.

Professional reputation flourishes in specialties of philosophical interpretation and guidance .

Mithuna enjoys business administration (3) when they have an adequately dramatic work-group (Simha, 3) to support their interest in politics and the entertainments arts.

Management roles

Mithuna enjoys managing transactions (3) that contain creative, speculative and political information [Simha]. They like to join collaborative small-group processes with team-mates who possess brilliant, royal or charismatic qualities (Simha, 3).

of course, much depends upon the lord of the 10th navamsha as well as any graha occupying Bhava-10 or 10th-from-10th = Bhava-7.

Bhava 11 -

• 11th from Mithuna - Dvamdva navamsha

• 11th from Mithuna Chandra

Kuja -Mars governance is not impeded in svabhava of neutral Shani.

• who arrives First
• birth, blood,
• fleshly appearance,
• competition, the hunt, hero,
• athlete, naoble
• innovation,
• internal combustion engines, fire,
• the hot and the new

Labhabhava-11 - Mesha * competitive marketplace action

Mesha-11: befriends the bold and innovative; the vital and the body-based; those less concerned with established wealth and beauty; those involved with birth and uniqueness; the assertive and masculine; the conquistadores; the hot-blooded and athletic; the masculine, the competitive; independent winners

Kuja activates 11 * gains, goals, and mutually profitable marketplace associations. Friends and associates are generally chosen on the basis of their competitive abilities, because one likes to socialize with winners.

Mesha needs movement. For Mithuna-born to be happy in friendly company, voluntary associations in the social network (11) do not have to be combative, but they should be pursued in active outdoor sporting life or in some vigorously social style within the competitive professional marketplace of goods and ideas r.

Presuming that Kuja is well-supported , mithuna-born may earn fairly well due to Kuja's wellspring of physical energy directed toward obtainment of social-material goals.

Kuja also rules bhava-6 * debt * 9th-from-10th. Kuja periods can bring servitude as well as success. Often the best combination is professional public service which brings benefit of higher marketplace earnings in exchange for labor but does not reduce the need for constant labor in the workplace (6).

The work-energized Mithuna native must certainly work for a living. If their paid work ceases to become urgent due to unemployment or retirement they may feel unbearably restless until a charitable or voluntary work commitment occurs.

Naturally, these general effects of an active, moving, muscular Kuja-ruled labha bhava can be significantly improved when pro-luxury or pro-gain graha occupy 11 - e.g., if dhanapati-2 Chandra is in 11, adhana yoga is found even with Mesha-11

Mesha Surya in bhava-11 for Mithuna indriya-lagna nativity

Typically, ahighly capable businessperson who enjoys traveling and exudes self-confidence in community settings. May be a distinguished ecologist or economist or systems czar (11).

Surya occupies 9th from svakshetra

splendidly gainful placement for any sort of administrative or publishing profession, ranging from advertising and sales to highest level corporate management. You are very efficient and can manage a tremendous amount of detail while still courageously decisive.

General Effect on Friendship Networks

Mithuna indriya-lagna tends to develop competitive relationships with both friends (Kuja * vriddhi-pati-11 ) and enemies alike (Kuja * rogesha-6 ).

There are generally few or no lifelong friends, due to the eventuality of the native initiating arguments within the network of association. Even the sibling relationships become problematic eventually.

However, one may enjoy instrumental goal-achieving friendships with those who assist one's marketplace gainfulness and help one to achieve one's competitive target (11). One prefers to be friends with the 'winners', in whatever fashion that 'winning' may be defined by the position of Mangala in the nativity.

if rogesha-6 in 11:

Presence of rogesha-6 Mangala in 11 can indicate one who becomes seriously annoyed by the peccadillos of friends.

Vyaya bhava 12 = Urisha = private pleasures, enjoyment of seclusion

The meditation and inner sanctuary house is sensualized by pleasant Professor Shukra , who aids the enjoyment of private environments, particularly bed pleasures.

A state of meditative relaxation may be entered via the aura-soothing sensuality of essential oils, fine wines, delicious foods, calming touch, and delightful music [Shukra].

Presuming the Shukra is well disposed and strong, escapist spa-type deep relaxation is easily accessible. Healing sanctuaries, fine hotels and lovely convalescent enclosures readily open their doors to the balance-seeking native.

Finest relaxation from the tension of physical existence occurs in forests and fields of nature (Vrishabha) and while traveling in foreign lands (12).

Great pleasure in foreign journeys, the longer the betterr.

In addition to positive implications of meditation and spiritual retreat+ ruler-of-12 also = Enemies of the marriage (12 * 6th from 7).

Temptations to break the consecratied marriage vows tend to be Feminine Nativities with beauty, grace, wealth, or artistic talent. The imagination (12) turns to clandestine pleasures. However, look more closely at the character of Shukra in the nativity to determine if there is a threat and if so the details by Shukra's bhava and rashi.

With Shukra as 12th lord it may be tempting to take the false route to disembodied bliss - tamasic indulgence leading to sensual saturation - rather than Sattvic meditation and prayer. Much depends on Shukra's dignity.

Mithuna-lagna enjoys foreign travel immensely. Along with their natural love of children, world travel especially to places of great natural beauty can be a major source of satisfaction

If Shukra is strong, mithuna can take up residence in a foreign land during Shukra's periods.

Vikramapathi-3 in 12 = Surya

The father is often a distant or unknown person.

One has a quietly radiant quality of deep interiority, intuitive intelligence, and confidence in matters of private guidance. One is generally a contemplative type Yet, there is the power to come alive in private environments such as the bedroom. Surya activates communication commerce cinema and media messaging, so that the private rooms can become broadcast (3) as media images.

There is a natural preference for self-expression in areas of sanctuary, hermitage, and enclosure. Privacy is important. The bedroom and the meditation room are places of personal glory. Quietude is important. The results of self-owned business (3) have a tendency to dissolve (12) so that one's commercial endeavors, planning, correspondence, and management skills, while interesting in the moment of expression, often produce little enduring impact. However, one's media profile (3) may have a great impact on the collective imagination (12).

Lifelong interest in foreign countries, distant lands, dream-worlds, clairsentient and prayerful realities. Surya in 10th-from-svakshetra has a dignified career, but often works behind the scenes. May serve in a communicative capacity in a financial business dealing with distant lands.