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Rashi Lagna * Graha


Chandra


Chandra-Meza * comforted by rhythmic forward pursuit

Chandra-Urisha * uttama * moolatrikona * comforted by precious sensual values Chandra-Mithunaya * comforted by rhythmic signal messaging Chandra-Karkata * comforted by rhythmic tidal maternal soothing * swakshetra Chandra-Simha * comforted by rhythmic creative display Chandra-Kanya * comforted by rituals of remedial service Chandra-Thula * comforted by ritual negotiation of agreements Chandra-Vrizchika * nichha * comforted by mysterious trauma-healing discovery Chandra-Dhanuzya * comforted by familiar doctrinal beliefs Chandra-Makara - Draco * comforted by ritual hierarchical ordering Chandra-Kumbha Chandra-Meena * comforted by rhythmic ancestral guidance

Aum som somaya namah


Chandra-Kanya

comforted by rituals of remedial service

Soma-Parthya

matched with 12 radical lagna


Chandra occupies 3rd-from-swakshetra * communications, teamwork, administration, media-messaging, handcraft * caretaking elder siblings, father's relatives

Chandra-Kanya rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra-lagna * economic linkage, community activism, friendship

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Meza radical lagna

Chandra-Kanya

Chandra in bhava-6 rules 4


lifepartner for Chandra-6 = Meena-12


As the planetary patron of bandhu-bhava-4, Parthya-Chandra in bhava-6 becomes ruler-of-4 residing in 3rd-from-4th. Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-4.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between earth and sky. It brings the foundational culture, transportation, shelter and roots into the realm of ministries of service for those involved in conflict, crime, accusation, and disease. One cherishes medicines, litigations, and remedies for imbalance-seeking-a-remedy. Often a physician, druggist, criminal attorney, social worker, or other professional working to resolve and redress a multitude of human sufferings.

The birth-mother herself is often a either servant or in service to those exploited. The mother is typically both engaged in service and weakened by her mentally argumentative approach to performing the service. However, graha yuti Chandra or incoming drishti may alter the mother's persona.

Although mother's illness is not always explained to the native, the mother's physical ailments or weaknesses caused by conditions of imbalance-seeking-a-remedy in her life may be a defining emotional element of the native's childhood. Emotionally, the native has a minimal trust in the sustainability of lasting relationships.

  • My Inventions 1856-1943 Nikola Tesla was born to a mother who was a humble member of the service class. He formed no known intimate relationships.


Mesha - Arya rashi specializes in new birth, first arrival, pioneering, innovation, and competitive championship.

  • Ketu-ruled Azwini * Dasra tends to produce physicians and inventors. They have a special understanding of ways in which the container remains the same while the inner energy moves within it.

  • Bharani * Yama being Zukra-ruled tends to produce treasurers, financiers and collectors or preservers of value. They have a reputation for carrying heavy payloads and working to death.

  • Surya-ruled Krittika * Agneya in the first pada belongs within Mesha rashi. Natives are supremely confident and pioneering in nature, tending toward expressions of Surya such as politics, gaming, and creative arts.


Mother-figure may reside or work in a medical clinic, household servants' areas, the agricultural fields, or the offices of a service ministry. The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of exploitation and suffering in human life.


6/8 shad-ashtakya angles

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -6 becomes bhava-1-Mesha = physical body and its brain.

  • This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding the physical body.

  • The adversarial 6th-from-Chandra-6 becomes bhava-11-Kumbha, suggesting that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). The adversaries are often friends, community-members, or agents of the marketplace. Any graha located in bhava-6 can also prove inimical to one's basic emotional nature.

  • Emotional Stress zone = intestines, digestive system.

Those who are willing to work with the emotional challenges provided by the vitality of the fleshbody (1) and by communities of friendship (11) can experience valuable emotional awareness and growth.

Urisha radical lagna

Chandra in bhava-5

Chandra-Kanya rules 3


***


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lifepartner for Chandra-5--Parthya = Meena-11


 

As the planetary patron of bhratru-bhava-3, Parthya-Chandra in bhava-5 becomes ruler-of-3 residing in 3rd-from-3rd. Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-3.

This yoga produces an evangelist (3rd-from) carrying a message of linked connectivity between social classes. This placement benefits both politics and commercial business . The emotionally talkative, communication-announcement-writing mentality of bhava-3 enters the charismatic and creative bhava-5. However, one remains humble, argumentative, and service-oriented (Kanya). This yoga unfolds conditions of commercial and administrative management skill in the political, speculative, gaming, or entertainment businesses throughout life.

Vrishabha - Urisha specializes in collection and storage of material values. Modalities include capital finance, banking, cattle, cooperage, databases, warehousing, the herd and the hoard.

  1. If the rising nakshatra is Krittika * Agneya pada 2-3-4, family affluence = promoted via power of both the father and the individual. Confident acquisition of properties; often a local mercantilist and landowner.

  2. If Rohini * Brahmi marks the eastern horizon, the family values are contained by the mother, within ancestral lands and waters; holds old values but does not seek new. Often a preserving environmentalist.

  3. For Mrigazirshana * Agrahayani pada-1 or pada-2 stored wealth is driven by the marriage-partner, yet many losses due to the partner. Often in careers which involve pushing agreements forward, such as midwife, boat launch, initiate sales, political campaign, factory assembly, transportation industry.

The birth mother is often an entertainer, creative artist, or politician although her primary identity may be as a servant. Kanya being the rashi of the exploited classes, it is not impossible that the mother is involved in some species of prostitution perhaps in a political or entertainment context. However, graha yuti Chandra or incoming drishti may alter the mother's persona.

The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of exploitation, accusation, and argument as political drama skills.

In bhava-5, Chandra-Kanya * comforted by rituals of remedial service makes a servant (Kanya) into a king (5). One has creative characteristics expressed through center-stage roles such as political campaigns; Yet, the overall style is argumentative not diplomatic, and the royal court may suffer issues of cultural hygiene. One may also hold a regal role in some domain, "lording it over" the slaves or servants. One shows a humble familiar face (Chandra) to the courtly audience yet litigious, accusatory Kanya is Typically, Rather unsympathetic toward the suffering of others.


6/8 shad-ashtakya angles:

The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -5 becomes bhava-12-Mesha seclusion and withdrawal. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding the private imagination and secluded environments.

The adversarial 6th-from-Chandra-5 becomes bhava-10-Kumbha institutional governance, suggesting that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). The adversaries are often the governors directors, legislators, and officials of the social order. Any graha located in bhava-5 can also prove inimical to one's basic emotional nature.

Those who are willing to work with the emotional challenges provided by dreams, sleep, sanctuary, and distance (12) and by social hierarchies (10) can experience valuable emotional awareness and growth.

Mithunaya radical lagna

Chandra-Kanya * dhanapati-2 in bandhu-bhava-4



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lifepartner for Chandra-4-Parthya = Meena-10


As the planetary patron of dhanabhava-2, Parthya Chandra in bhava-4 * digbala becomes ruler-of-2 residing in 3rd-from-2nd.

Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-2.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between the owners and the owned. It emphasizes the traditional lineage values-fulfillment including food and drink (2) expressed via the ethnic peoples in their place of settlement. The values are conferred through the family of origin, and they manifest in bhava-4 activities such as military defense of boundaries, schooling, householding, farming, and planned management of the land (4). Chandra provides treasuries of historical lineage wealth which may be distributed through economic or social-planning systems (11).


Mithunaya - Dvamdva specializes in the interactive, communicative coupling of polarities and opposites.

  • If the rising nakshatra is Kuja-ruled Mrigazirshana * Agrahayani pada-3 or pada-4, one suspects the friends of being enemies and finds enemies to be more trustworthy than friends.

  • If Rahu-ruled Arudra - Orion * Raudra marks the rising nakshatra, the sensual body does the explaining via messages of fascinating, passionate movement. Often communicates wild, stormy energy.

  • Guru-ruled Punarvasu * Aditya pada 1-2-3 may produce a wise and charitable teacher who shows that life includes death and good includes evil.


Typically one is born into a family (2) of farmers, fisher-people, serfs, peasants or land-holders (4) providing early-life affinity for the folk traditions and languages. One may have a 'folksy' style of expressing the values traditions, facial appearance, speech, sound, and words. Intuitive affinity for analytical planning of land-management, banking and systems of capital wealth.

The birth mother is often a household servant, schoolteacher, or home-based parent. Kanya being the rashi of the exploited classes, it is not impossible that the mother is involved in some variety of prostitution perhaps in a householding context. However, graha yuti Chandra or incoming drishti may alter the mother's persona.

The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of exploitation, accusation, and argument as protective, defensive skills.


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -4 becomes bhava-11-Mesha friendship and economic systems. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding economic systems and linkages of friendship.

  • The adversarial 6th-from-Chandra -4 becomes bhava-9-Kumbha management and communications, suggesting that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). The adversaries include friends and mentors, and especially the father. Any graha located in bhava-9 can also prove inimical to one's basic emotional nature.

Those who are willing to work with the emotional challenges provided by the large-scale economic systems (11) and by friends and the father (9) can experience valuable emotional awareness and growth.

Karkata radical lagna

Chandra-Kanya

 lagnesha

Chandra in bhava-3 rules-3


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lifepartner for Chandra-3-Parthya = Meena-9


As lagnesha, Parthya Chandra in bhava-3 becomes ruler-of-1 residing in 3rd-from-1st. Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-1.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between individuals and their mental cohort. Those who think together, create together. It provides a lifetime of emotionally motivated aspiration to engage in community development and profitability via writing of reports, announcements, descriptions and via conducting meetings with sibling-type coworkers and managers. It is an intuitively communicative and commercial placement distinguished by economic gainfulness and teamwork.

Chandra in bhava-3business-oriented and needs to work with their hands in writing, painting, drawing, knitting, or other handcraft. Typically, a strong emotional attachment to a younger sibling.


Karkata - Kadaga specializes in roots, ruts, rhythms and routines.

  • If the rising nakshatra is Punarvasu-Aditya pada-4, a natural philosopher may show the conflicts inherent in humanity's deepest roots.

  • If Pushya- Sidhya marks the rising nakshatra, the ancient lawful governance hierarchies are stabilized and sustained.

  • Azlesa - Naga nakshatra in the radical lagna may produce a significant writer, messenger, or craftsman who binds the psycho-mental turmoil to a fixed and grounded place.

The birth-mother herself is a savvy communicator and manager with a defining attitude of service. However, graha yuti Chandra or incoming drishti may alter the mother's persona. The native is strongly identified with the mother, as indicated by lagnesha being Chandra. Kanya being the rashi of the exploited classes, it is not impossible that the mother's management skills are in some way being exploited or unrewarded.

The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of exploitation, accusation, and argument as messaging and reporting skills.

  • Cuba-Dictator 1926-2016 Fidel Castro * Azlesa * Chandra-3-parivartamsha Budha-1 . FC was born to a religiously devout teenage mother who worked as a kitchen maid in the household of Castro's dad, a wealthy married landowner. FC was "illegitimate" thus recognized as a child of his mother but not recognized as a child of his father. His mother was given a house (Chandra). Although exploited, she provided shelter, nourishment, and guided FC's education. Chandra-3-parivartamsha Budha-1 evoked a tremendous outflow of patriotic announcements, mainly via radio (3).


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -3 becomes bhava-10-Mesha social governance and public visibility. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding public roles and governance of the social order.

  • The adversarial 6th-from-Chandra -3 becomes bhava-8-Kumbha secret assets and hidden relationships. This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). The adversaries are typically holders of confidential information, including scientists who predict catastrophic events. Any graha located in bhava-8 can also prove inimical to one's basic emotional nature.

Those who are willing to work with the emotional challenges provided by public roles and reputation (10) and by occult, secret treasures (8) can experience valuable emotional awareness and growth.

Simha radical lagna

Chandra-Kanya rules 12


lifepartner for Chandra-2-Parthya = Meena-8


As the planetary patron of vyaya-bhava-12, Parthya-Chandra in bhava-2 becomes ruler-of-12 residing in 3rd-from-12th. Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-12.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between historical values and imagination. Vyayapathi-12 in dhana-bhava-2 brings the environment of dreams, quietude, distance, and meditative reflection into the realm of voice, face, language, beautiful objects, and traditional values. It is a position which expresses spiritual guidance through relatively mundane channels such as writing (3), team meetings and management (3) and delivery of reports and announcements (3). Emotionally one may be intuitively conscious of receiving instruction from spirit guides.

Simha - Leya specializes in radiance, splendor, royalty, self-entitlement, divine intelligence, centrality, celebrity, creativity, politics and drama.

  1. If the rising nakshatra is Magha - Regulus = a very unique personality may radiate a magical Witness intelligence.

  2. If Purvaphalguni * Yoni marks the rising nakshatra, artistic beauty expresses via politics, drama, costume and song.

  3. In the radical lagna, Uttaraphalguni * Aryaman pada-1 may produce a politician, dramatist, game-player, or royal figure.

The birth-mother may be distinguished by her concern for the maintenance of family lineage treasuries of valuable goods and knowledge . She is aesthetic, linguistic, financially inclined and traditional by nature. However, graha yuti Chandra or incoming drishti may alter the mother's persona. Kanya being the rashi of the exploited classes, it is not impossible that the mother's wealth or knowledge or genetic lineage is being unfairly used. The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of exploitation, accusation, and argument as methods for conserving the path of received history.


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -2 becomes bhava-9-Mesha home patriarchal religions, doctrine, philosophy and theory. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding ideology, credenda, theories of reality (dharma), and philosophical doctrine.

  • The adversarial 6th-from-Chandra-2 becomes bhava-7-Kumbha family lineage, heritage values, and treasuries of wealth-and-knowledge. This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). Agents of animosity may include contractual partners and legal trusts.

Those who are willing to work with the emotional challenges provided by the theories of reality and truth (9) and by the trusts and terms of agreement (7) can experience valuable emotional awareness and growth.

Parthya radical lagna

Chandra in bhava-1 rules 11

Chandra-Kanya


Uttaraphalguni * Aryaman

Hasta-Savitra

Chitra * Tvastri

Chandra in classroom-1 * comfortable embodiment * familiar with innovation * needs direct action

lifepartner for Chandra-1-Parthya = Meena-7


As the planetary patron of vriddhi-bhava-11, Parthya Chandra in bhava-1 becomes ruler-of-11 residing in 3rd-from-11th. Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-11.

Chandra-Kanya * service-oriented, logically argumentative, conflicted emotional sensitivity expressed via the unique personality, embodiment of kinetic energy, pioneering attitude, competitive style, and aristocratic entitlements of the first-arrived.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between the individual and community. Partha-Chandra-1 is focused on the identity of self in relationship to the parochial, localized, cultural-roots community. (Chandra rules Karkata-11)

One is ever-gainful, achieving goals and earning profits throughout life. Vriddhi-pathi-11 in kalpa-bhava-1 brings the environment of mass movements and large-scale, rule-governed distribution systems into the realm of the iconic attributes of the moving fleshbody. It is a position which expresses the movement of great masses of land-rooted agricultural people symbolized by the personality of the champion of their cause. Often the native is a humble and service-oriented person who is a familiar face identified with servants and workers, whom one serves through providing an identifiable focus for their goals and gains.


Kanya - Parthya specializes in service, imbalance-seeking-a-remedy, disagreement, medical treatment, remedial strategies, argumentation, and the virginal state.

  1. Surya-ruled Uttaraphalguni * Aryaman suggests exploitive conditions which can evoke an argumentative political or theatrical response. Much hand-waving and declaiming. Kanya Chandra ruler of 11th-from-1 may contribute a familiar-face public recognition, an increased accusatory logic and a capacity to work with large groups.

  2. When Chandra-ruled Hasta-Savitra marks the rising nakshatra, one responds to imbalance-seeking-a-remedy with comforting acceptance, manual caretaking, and soothing routines of service. Hasta has a general preference for a quieter lifestyle of drawing, writing, feeling the rhythms of life, and caring for family. Kanya Chandra planetary patron of 11th-from-1 increases the earning initiative.

  3. Mangala-ruled Chitra * Tvastri nakshatra in the radical lagna approaches imbalance-seeking-a-remedy with a designer's urge to straighten and correct it. May produce a hand-crafty surgeon, writer, builder, architect, or master planner. Kanya Chandra ruler of 11th-from-1 increases the impetus (Mangala) to design new fabrications for large-scale projects such as economies and communities.

The birth-mother may be an identifiably distinctive member of her group, carrying the aims and goals of the group in a personal style very similar to the native. Mother is socially linked, physically active, and service-oriented. However, graha yuti Chandra or incoming drishti may alter the mother's persona. Kanya being the rashi of the exploited classes, it is not impossible that the mother's life-force energy is being exploited via implicit or more likely explicit mistreatment. The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of ways in which economic relationships sustain the identity.

The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of exploitation, accusation, and argument as methods for anchoring the personality as a distinctive entity within a great mass of humanity. This mass tends to be Kanya-ized. Although the community is composed of humans, the entire network is prone to victimization, slavery and servitude. Thus this community may be closer to the animal kingdom and tending to respond to the racial oversoul in a similar way that animals respond to their species oversoul. The global realm of Kanya is the "third world" which carries the density of human populations. (According to B.V. Raman, the Indian subcontinent is the center of Kanya realm.)


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra becomes bhava-3-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding short-term travels and tours, business management and communicative messaging.

  • The adversarial 6th-from-Chandra becomes bhava-1-Kumbha, This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). within the physical body. The visible identity may display the internal emotional disagreements via bodily movements.

Those who are willing to work with the emotional challenges provided by the managing team-ensemble-entourage (3) and by the fleshbody (1) can experience valuable emotional awareness and growth.


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Northern edge of the North American temperate rain forest in Alaska

Thula radical lagna

Chandra-Kanya

Chandra in bhava-12 rules-10



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Life-mate for Chandra-12-Parthya = Meena-6.


As the ruler of karmasthana-10, Parthya becomes ruler-of-10 residing in 3rd-from-10th.

Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-10.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between the imaginative imagery and social visibility. It brings the energy of advertising, publications, and media-messaging using fantasy imagery into the public visibility window. Chandra-12 is a privately emotional "bedroom" or "meditation room" or "distant worlds" orientation which often provides an emotionally distant mother. One shows a sympathetic familiar face (Chandra, familiar) to the public eye, expressing themes of escapism, imaginative hopes and wishes, and captivating imagery of sleep, dreams, or private enclosures.


Thula radical lagna specializes in partnership and pairings, yoga, equity, balancing, deal-making, match-making, and mutual agreement.

  1. If Chitra - Tvastri nakshatra marks the eastern horizon, Mangala's influence produces forceful, incisive contract-making. One has an architectural style, aimed toward building of edifices.

  2. If Swatika - Arcturus rises, Rahu's influence produces a passionate expression of feeling in public roles, with a willingness to take risks for potential gain. Zeal for making agreements with those outside one's own group.

  3. If Visaka-Radha = radical lagna, Guru's influence supports the development of multiple alliances. Often concerned with doctrine and matters of global humanism. May represent numerous and diverse constituencies.


The birth-mother herself is often identified with a narrative of distance, enclosure, seclusion, or cloister. The birth mother may perform a ministry of service in sanctuary environments such as dormitories, hospitals or ashrama.

Kanya being the rashi of exploitation, the mother may be pressed into some species of prostitution, or unfair use of her private sanctuary. Although a quiet person, the mother may be well known in the local environment. The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of ways in which the private personal life can be displayed in public.


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra becomes bhava-7-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding contracts and terms of agreement.

  • The adversarial 6th-from-Chandra becomes bhava-5-Kumbha. This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). Children, celebrity, and dramatic center-stage personalities pose challenges of imbalance-seeking-a-remedy and animosity. Although beloved, children may offer their own chronic (Shani) problematics as catalysts for the native's process.

Those who are willing to work with the emotional challenges provided by the marriages and contracts (7) and by creative charismatics such as children and celebrities (5) can experience valuable emotional awareness and growth.

Vrizchika radical lagna

Chandra-Kanya

Chandra in bhava-11 rules-9

dhana yoga


Life-mate for Chandra-11-Parthya = Meena-5.


 

As the ruler of dharmasthana-9, Parthya Chandra in bhava-11 becomes ruler-of-9 residing in 3rd-from-9th .

Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-9.

This yoga produces an evangelist (3rd-from) carrying a message of connectivity between community and dogma. It produces a sangha-based expression of a profitable, commercial, humanistic message. Conditions of bhava-9 global perspective and ideology enter vriddhi-bhava-11 community networking and economic gains.

There is generally an emotional engagement with large, widespread networks of philosophically inclined friends. Handcraft such as printing, writing, painting, carving, sewing, smithing, or manufacturing is often heightened as the message seeks transmission via a produced craft.


Vrizchika - Kita specializes in recycling, renewal, rejuvenation, death-and-rebirth.

  • If Guru-ruled Vishaka * Radha pada-4 nakshatra marks the eastern horizon at the time of birth, a special understanding of lineage values-fulfillment and cycles of death-and-rebirth confers a capacity for catastrophe and large-scale rebirth. Often a shakti-healer via rather shocking methods.

  • Should Shani-ruled Anu-radha * Maitra form the rising nakshatra, suddenly emerging, eruptive change can be contained within lawful structures. Often an agent of shock-recovery who restores the social order after upheavals and disasters, such as military, physicians and emergency-response professionals.

  • Budha-ruled Jyestha * Kita indicates a messenger of transformative destruction and renewal, whose instructional signal is vigorously conveyed. Often an announcer, reporter, channeler, prophet, instructor, writer, spin-doctor, actor, spokesperson.


The birth-mother herself is often a socialite with widespread nets of friendship. She is deeply service oriented and often emotionally attached to religious dogma. Kanya being the rashi of exploitation, the mother may be mistreated despite her wealth and her affection for the community of believers. The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of the relationship between ideology and community.


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -11 becomes bhava-6-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding accusation, crime, disagreement, illness, and exploitation.

  • The adversarial 6th-from-Chandra-11 becomes bhava-4-Kumbha, This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). The social community of earners (11) may be adversarial to one's ministry of service to the disenfranchised, which may be interpreted as harming one's social mobility. This position often involves some conflict regarding patriotism and land ownership.

Those who are willing to work with the emotional challenges provided by situations of conflict and accusation (6) and by the rhythmic habits, folkways customs, and established cultural norms of the people (4) can experience valuable emotional awareness and growth.

Dhanuzya radical lagna

Chandra-Kanya

Chandra in bhava-10 rules-8


Israel-PM 1898-1978 Our Strength Golda Meir * Guru-yuti-Chandra

Russ-Soviet 1878-1953 Man-of-Steel Josef Stalin


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The lifepartner for Chandra-10 = Meena-4.


As the ruler of randhrasthana-8, Parthya Chandra in bhava-10 becomes ruler-of-8 residing in 3rd-from-8th.

Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandraa which is Karkata-8.

This yoga produces an evangelist with a transformative social ordering message. Conditions of bhava-8 identity upheaval and catastrophic change enter karma-bhava-10 law and hierarchical order. There is generally an emotional engagement with high-visibility leadership roles. Yet, the task of governance is not steady maintenance but rather the management (3) of sudden changes. One is typically well-known as a healing, parental and protective figure during times of disaster or emergency or during an era of much fluctuation in the social pyramid.

Dhanuzya - Haya specializes in patronage, preaching, humanistic worldview, doctrine and belief.

  • If Mula-Nirriti * Nirriti rises, one may express a Ketu-influenced fearless optimism lacking regard for consequences.

  • If Purva-Azadha * Apah is the nakshatra upon the eastern horizon at the time of birth, one may express the Zukra-influenced belief that sensual pleasure, wealth, music, and beauty are the keys to life.

  • If Uttara-Azadha * Vaizva marks the radical lagna, Surya's influence may produce a confidence in theoretical dharma that suggests a global-scale teacher or inspiring politician.


The birth-mother herself is often a well-known public figure, such as the wife of a corporate or government official. She is deeply service oriented and often the holder of confidential information. Kanya being the rashi of exploitation, the mother may be exploited or mistreated despite her respected status. The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of the relationship between secrecy and public facades.

  • The mother of Russ-Soviet 1878-1953 Man-of-Steel Josef Stalin worked as a housekeeper and laundress for several influential men in her community. Despite her own poverty and her husband's crippling alcoholism with sporadic employment, her son Josef was provided with schoolbooks and good clothing from providential sources. Josef was fully supported as a seminary student. Indeed Josef's parentage was often questioned, since he was a capable and handsome youth bearing little resemblance to his purported father.

6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -10 becomes bhava-5-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding children, celebrity, politics, creative arts, and other expressions of bright intelligence.

  • The adversarial 6th-from-Chandra-10 becomes bhava-3-Kumbha, This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements, typically of a social-economic nature (Kumbha). Commercial businesspeople, mercantile transactions and process managers are often perceived as adversarial.

Those who are willing to work with the emotional challenges provided by daily repeating business operations, management of tasks, and high-frequency low-content transactions (3) and by the demands of politicians, celebrities, and others who claim center-stage attention (5) can experience valuable emotional awareness and growth.  

Makara radical Lagna

Chandra-Kanya

Chandra in bhava-9 rules-7


Secret Doctrine 1831-1891 Theosophy Helena Blavatsky * Chandra-yuti-Zukra-nichha


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The lifepartner for Chandra-9 = Meena-3


As the ruler of yuvati-sthana-7, Parthya Chandra in bhava-9 becomes ruler-of-7 residing in 3rd-from-7th . Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-7.

This yoga produces an evangelist (3) with a balancing, equity-negotiating message. Typically, this announcer is reaching out to a widespread, even global, diverse community with a doctrinal or ideological message.

  • Secret Doctrine 1831-1891 Theosophy Helena Blavatsky was a famed writer; she was also an accused perpetrator of legerdemain


Makara - Draco rashi specializes in hierarchical pyramid-shaped social organizations, bureaucracy, social ranks and classes, structure and bones, orderly social leadership, regulation and legislation, policy and protocol, judgments and the rule of law.

  • Surya-ruled Uttara-azadha pada 2-3-4 in radical lagna tends toward mystical and occult sensibility combined with externally pious and lawful behavior. Often involved with religious hierarchies.
  • If Chandra ruled Shravana contacts the eastern horizon at the time of birth, one may develop expertise in the law of contracts and trusts. Often a government agent charged with sensitive negotiations.
  • Mangala-ruled Dhaniztha pada 1-2 favors a dynamic, competitive ascent up the hierarchical ladder of corporate and government rank. Often a champion of the elite classes and their right to govern.

The birth-mother herself is often identified with universities, sacred teachings, philosophy, and cultural patriarchy. She is deeply rooted in the beliefs * especially Kanya beliefs about servitude and exploitation of labor * through her covenants, promises, and contractual relationships. She may have a medical condition. Kanya being the rashi of exploitation, the mother may be pressed into some species of prostitution or unfair relationship.

  • Secret Doctrine 1831-1891 Theosophy Helena Blavatsky * Chandra-yuti-Zukra-nichha * Mom = regionally noted writer and translator, Helena Fadeyeva, Mom died at her age 28, leaving a small oeuvre. However, the work had potential, and mom was called by admirers "the George Sand of Russia".


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -9 becomes bhava-4-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding mother and motherland, rhythmic flow, cultural roots, agriculture, and schooling.

  • The adversarial 6th-from-Chandra-9 becomes bhava-2-Kumbha, family lineages and historic values. This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements about family heritage, involving historic values acquisition containments such as banking, libraries, and collections.

Those who are willing to work with the emotional challenges provided by the habitual rhythms and parochial folk customs and established cultural norms of the local peoples (4) and by the traditional lineages of valuable goods and conserved knowledge (2) can experience valuable emotional awareness and growth.

Kumbha radical lagna

Chandra-Kanya

Chandra in bhava-8 rules 6

Harsha yoga


The lifepartner for Chandra-8 = Meena-2


As the ruler of rogabhava-6, Parthya-Chandra in bhava-8 becomes ruler-of-6 residing in 3rd-from-6th .

Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-6.

This yoga is very challenging emotionally, but it is protected by the Viparita raja yoga Harsha yoga . It produces an evangelist with a transformative message who is also an emotionally sensitive healer (8).

One may undertake community development roles in environments that feature some of humanity's most chronic types of imbalance-seeking-a-remedy (6) such as war, illness, poverty, greed, lust, jealousy, addiction, accusation, domestic violence, exploitation, enslavement, pollution, and crime. Nevertheless, there are many friends (11) who share the ministry.


Kumbha - Ghata rashi specializes in community, systems, economies, ecologies, scientific and electro-magnetic networks, social-participation gatherings, friendship, and voluntary association. Kumbha is an enclosed airspace, such as a marketplace, comb or a drum

  • When Mangala-ruled Dhaniztha marks the eastern horizon at the time of birth, one may be a drummer pounding out the beats which bring the large group into coordination or a competitive orchestrator networking various sections together under one leader.
  • When Rahu-ruled Shata-visakya forms the radical lagna, an exotic figure arises to show the connections between past, present, and future.
  • Guru-ruled Purva-bhadrapada in the radical lagna indicates one who scientifically explains the connections between factors which determine large groups behavior.

The birth-mother herself is often healer who appears as a servant. She has a camouflaged personality, often hiding behind her illnesses. Mother's purpose is tantric, at the planetary level; occurring behind a mask of humble service. On the surface, she may appear emotionally unstable. She may occasionally flaunt a social taboo or she may change her identity.

The mother's role-play during the child's upbringing offers a pivotal learning model for the native's understanding of healing and cycles of catastrophic change.


6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -8 becomes bhava-3-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding technology of messaging for new ideas (Mesha), cohort communicative process, and business administration.

  • The adversarial 6th-from-Chandra-8 becomes bhava-1 Kumbha. This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements about friendship and economic systems, involving one's own individual identity and role in the community.

Those who are willing to work with the emotional challenges provided by media-messaging and administrative communications (3) and by the iconic fleshly identity (1) can experience valuable emotional awareness and growth.

Meena radical lagna

Chandra-Kanya

Chandra in bhava-7  rules-5 

The lifepartner for Chandra-7 = Meena-1


As the ruler of putrabhava-5, Parthya Chandra in bhava-7 becomes ruler-of-5 residing in 3rd-from-5th.

Intuitive, sensitive Chandra rules the emotionally associative, community-linking, economically gainful, profit-regulated, friendly, participatory, goal-oriented, socially-networked 11th-from-Chandra which is Karkata-5.

This yoga produces an evangelist (3) with a message about divine intelligence (5) and the uniqueness (5) of each soul in its bargain (7) with the higher powers. It shows an emotionally sensitive politician and creative negotiator who may express an intuitive genius. The partnerships, whether marital, financial, or collegial, are gainful and linked into a broader community.


Meena - Antya specializes in charity, clairsentience, and spiritual guidance.

  • The fourth pada of Guru-ruled Purvabhadrapada * Prostha-pada * Pegasus may be a scientist or philosopher who draws upon a broadly conceptual, spiritual or theoretical imagery.

  • Should Shani-ruled Uttarabhadrapada * Ahira-budhnaya * Andromeda pada 1-2-3-4 mark the eastern horizon at the time of birth, remarkable material wealth and proportionate charitable largesse may be expected.

  • Budha-ruled Revati * Pusan * Antyabha (the Whale-sound) pada 1-2-3-4 produces produces generous messengers, expansive angels, of the subconscious who guide like ferrymen using scripted speech, humming melodies and chants. Often a singer conveying a message.


The birth mother may be an attorney, advocate, match-maker, negotiator, arbitrator, diplomat, peacemaker, designer, or arranger. Kanya being the rashi of exploitation, the mother may need to accept marriage alliances below her rank. The mother's role-play during the child's upbringing offers a pivotal learning model for the native by intuitively showing one how to balance, arrange, design, and harmonize while living in an emotional state of divine brilliance.

6/8 shad-ashtakya angles:

  • The revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra -7 becomes bhava-2-Mesha. This yoga suggests that in order to grow emotionally, particularly during Vimshottari bhukti of Mangala, one must engage with identity-transforming conditions regarding the historical values, the family of origin, and its traditional wealth.

  • The adversarial 6th-from-Chandra-7 becomes bhava-12-Kumbha, networked connections bridging to distant worlds. This yoga suggests that Vimshottari periods of Shani can provoke emotional disagreements regarding one's retreat into meditative sanctuary, the conditions of monastic dormitories, or the prayer-connected communities of spiritual guidance.

Those who are willing to work with the emotional challenges provided by collected wealth and treasuries of knowledge (2) and by sanctuary cloister and enclosure (12) can experience valuable emotional awareness and growth.

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