Para * Persephone * Kanya * Virgo
ruler = Budha * Mercury * Mental Tasking
OM hrim krom aim grhanathaya budhaya svaha
Om rim Pitambaraya Paramatmane Namah
Om namho sri pitambaraye namah
see also: 12 bhava measured from Chandra-Kanya
the 12 houses
counted from Virgo ascendant
Bhava 1 = Kanya
Bhava 1 = Flesh-Shell, Coverings, Appearances, Physical Form
= competition for social validation. In order to win the competition a person needs to be born with a healthy, vital, well-coordinated combination of physical behaviors and social traits.
The Kanya nativity = strongly influenced by an awkward and somewhat conflicted relationship between Lagnesha Budhavs. Professor Kuja who is the natural governor of bhava-1.
Although prefering to maintain a mentalized classroom environment, Professor Budha sees physicalized Kuja as a neutral operative. However, the reverse relationship is not so comfortable.
Mangala the Actor sees Budha the Thinker as an enemy .
Mangala the Mover wants direct, muscular, physical movement whereas Budha would rather chat.
Budha likes to instruct, describe, complain, announce, and dither. Frsutrated Kuja becomes highly impatient with Budha's talkative style which Kuja perceives as a waste of energy.
Therefore, the Kanya personality often expresses this interesting complexity.
As a generalized result, Kanya often struggles to reach goals.
The Kanya native seeks to develop the physical personality identity through association with ministries of service, health sciences and medical professions, helping professions, police and military service, conflict and disagreement , argumentation and problematizing .
The social personality has an inherent affinity for the victim class; for inequity and disagreeable conditions; drug addiction and exploitation; the workplace and duty rosters; servitude and slavery, usury and debt, criminals and crime (especially prostitution), medicines and medical information systems.
Kanya lagna = generally detailed , articulate and mentally organized folk who have a natural capacity for description and argumentation. They serve to explain and report upon the many of the ill-proportioned situations of life, including those internal conflicts which lead to animosity, debt, and disease.
Physical appearance depends on the condition of D-1/D-9 Budha including rashi, bhava, companion Graha, drishti, etc. Generally, Kanya-lagna folk may have a vata = pale-with-flushed-spots cast to their complexion. However, Budha merely articulates the agenda of His lord.
Busy Budha's dispositor has a great influence upon the configuration of the physical aura. In addition, Soma's sign and characteristics may influence the total physical presentation.
A particular tendency toward relentless internal argumentation gives Kanya a delicate, easily-overwrought constitution. Kanya may look hale and hearty, but it is easy for the Kanya native to slip out of balance.
vikrama-pati+randhresha-8 Kuja = the karaka for sexual pursuit = Kanya's most problematic graha, and sexual over-activity is the most polarizingly catalytic cause of imbalance-seeking-a-remedy in Kanya's life.
IMO, these natives are not always thin, per Parashara. In the modern era, psycho-physical imbalance-seeking-a-remedy often manifests as overweight due to Kanya's heavy mental workload and love of eating sweets (Shukra = dhanapati-2). In the modern age, Kanya lagna may develop a 'pot belly' and then some.
Surya = bhava-1
Surya-Kanya * bright center of service ministry
| vyaya-pati-12 resides in
tanu-sthana-1 is a confident placement for managing international business
conducted in distant lands, especially while resident in distant or less
Surya bhukti of the Vimshottari Dasha favor meditation, travel to distant lands and guidance from ancestor spirits.
The father is often a powerful influence on one's personality, and the father, similar oneself
Bhava 2 * Values
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.
Suave Shukra activates a Bhava of Shukra = financial well-being, sweet speech, knowledge of history and languages , curatorship of treasures, artistic and musical knowledge and scholarly appreciation, strong emphasis upon art and design.
For Kanya, presuming that Shukra is fairly well disposed, periods of dhanapati-2+Dharmesha-9 Shukra generate considerable wealth via family-of-origin hoarded assets and knowledge-values, as well as via the higher philosophical education and world travel.
the native 's core values, what has importance and high meaning in this life, are predominantly material and aesthetic in nature. The accumulative instincts favor sensual experience and good design.
Strong personal aesthetic preference for balanced social relationships. Justice and equitable distribution of resources are strong components of the social value system, as provided by the family history and developed (according to the disposition of Shukra) by the native in maturity.
Even while broad social justice is a strong value, a pleasing, financially privileged, and comfortable personal environment is ultimately more important than the pursuit of abstract philosophical virtues.
Kanya may enjoy to acquire and sensually pleasure oneself with material wealth and sensual luxuries. If Shukra is strong, the birth families = materially prosperous and have good manners. Speak nicely (depending on Shukra of course) and generally have attractive mouth and teeth.
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.
The father is primarily concerned with maintaining the financial well being of the lineage. Father may be involved in banking, archives, storage, collections, conservation, value, traditional knowledge, genetic breeding, historical records. Patriarchal figures are prone toward self-righteousness and usually the father is the solar center of the lineage.
However, as vyaya-pati-12, and in nichhamza, there is an implication of invisibility or dissolution regarding the father. Perhaps his trading business calls him away to travel in distant lands, or perhaps his physical body has dissolved and his influence is primarily radiating from the astral plane.
Surya occupies Thula [nīcha] * ruler of 12 resides in 2
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 this lineage which features pale, gently radiant moonglow faces.
The family lineage is deeply identified with the Old Ways (Soma) but feels a need to bargain and negotiate the values of the traditional folkways.
Chandra-Tula * ruler of 11 resides in 2 * substantial dhanayoga
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 energetically pursued by the native. The family may be dynamically successful in their pursuit of material treasures, particularly conserving wealth derived from Mangala acts such as military invasion, forceful explorations, weaponry, engineering, surgical tools, driving, diving, drilling, plumbing, plowing, hunting, excavating, explosives.
Ruler of 3-8, Mangala is a particularly growth-challenging factor in the lives of those born under Parthya indriya-lagna. Often the family has a military identity, or the lineage is marked by secrecy and intrigue.
Mangala-Tula * ruler of 3-8 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, genetic breeding, lineage knowledge, historical records. Siblings are often active in the center of the family lineage.
Lineage expression tends to be commercially oriented, designing and artistic.
Budha-Tula * ruler of 10-1 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, represented by dhava-karaka Guru, is a curator of the marriage finances. In the nativity of a husband, 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.
Guru-Tula * ruler of 4-7 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 female associates are lovers of luxury and beautiful in a mysterious way. The native often has a charismatically 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.
Shani in bhava-2 * the family is delayed or stalled in their style of showing appreciation to the native, but in time the necessary agreement will arrive. Uttama Shani is delighted to occupy Thula rashi where He does the best work in support of socially ordered justice via fair contracts and worthy trusts. Shanicarya 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 material treasuries are slowly and dependably gained via equity and fair judgments.
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 lawful exchanges, making of contracts, and regulation. Family is often involved in the social governance traditions.
Shani-Tula [uchcha] * ruler of 5-6 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 exquisitely designed things, and use this collection as a platform for social ascendance. Thula favors architectural balance; the family's response to the native is often deceptively equable. If the family finds it expedient to promote and appreciate the native, this may occur. If the family finds it expedient to disgrace the native, this may also occur. Find risk-rewarding Rahu's ruler Shukra, 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 social agreements, bargaining, negotiating, promotion of art and design.
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 Shukra, and evaluate other graha in bhava-2, to determine which outcomes are likeliest.
Vṛścika-Thriketta * Scorpionis
* Mental Process, Commerce, Communication, Cohort, small-group interactions, ensemble, entourage; schedules, plans, itineraries; short-term travel, messaging, evangelism, signal, gesture, announcement, report
Bhava-3 Vṛścika = 8th-from-8th
For the Kanya native, matters of bhava-3 are secretive in content but nevertheless are quite mundane in appearance .
Hidden activities and secret information may be contextualized in normal commercial or small-group interactions =
"hidden in plain sight"
Motivating Mangala activates a Bhava of Budha = aggressive or critical speech; direct and precise administrative style; competitive with siblings; competitive and dominant mentality.
Beneficial for businesses that may have hidden components.
Mental health depends on the disposition of Kuja; overall tendency is toward direct and aggressive speech and writing style.
The thinking process itself is sharply competitive, which benefits their business advance but is not ideal for collaborative process unless Kuja is benevolent. Much exacerbated if Mangala-Vṛścika occupies bhava-3.
Budha-ruled Kanya = skilled in word usage, and Kanya likes to talk. Yet, having thought it all out in advance, Kanya tends to deliver a closely reasoned argument, rather than converse. (Conversations = Mithuna).
Kanya tends to dominate the conversation, converting normal human narrative exchange into a one-way presentation of categorically well-organized information.
Kanya can be extremely perceptive, but also intolerant of conversational behaviors which Kanya perceives as inefficient or indirect.
Information presented has the potential to be extremely hurtful if mature judgment is lacking, typically during the teenage years. Mangala matures at 28; so the hurtful habit is often tempered or gone by age 30, as Kanya begins to notice its effect on others and desists.
However, the relationship damaging implications of bhava-6 = criticism and fault-finding = typically present in the Kanya information-providing behaviors.
One may be impatient and/or controlling in meetings and continuous social engagements, but at the same time very productive in ability to cut through politeness and tell the detailed truth. Competes vigorously with siblings, brooks no resistance.
Bhava 4 = Home, property, folk customs and established cultural norms, ancient rhythms, shelter and security
Guru governs a svabhava of friend Chandra = abundant material and social security; easy education, fertility of the lands
Parental Religion Continues
Guru activates bhava-4
Whether male or female, Kanya tends to serve in a priestly, ritualizing role at home.
ethnic religious rhythms, seasonal agricultural festivals, local cults and cultures. Tendency toward following the familiar faith of one's fathers. Kanya tends to accept the religious culture of previous generations, and Kanya is particularly attuned to the faith of one's mother.
fortune in farms, schools, ships, homes, wagons, roads, and cars.
Abundance in benefits from mother, home and family. Depending on Guru's condition, enjoy large homes and multiple vehicles. Homes are educational or social centers which may host many gatherings of like-minded philosophers.
Like to share their abundance with other family members. Generally a family-oriented person. Expansion of agricultural or gardening skills, real estate and property management, and often a good education in these matters.
Female Kanya may have more active, fatherly, coach-type or guru-type personal qualities than the passively nurturing, emotionally motherly qualities - However, the outcome here is firmly determined by her Moon. Quality and location of home is less important than size and capacity. Tends to acquire a solid education in humanistic subjects. If Guru is strong, makes a wonderful teacher.
Makara-Draco * Capricorn
= Divine Intelligence, creativity, Children, amusements and games, speculation, literary and theatrical works.
Stoic Shani activates a Bhava of Surya = incompatible influences; hot bright stream and cold dark stream mixing in the same channel. Conflict between belief [Surya] and work-action [Shani].
Children are demanding, creating a heavy duty schedule. Kanya rising tends to believe that"if I want it done right, I must do it myself" - a result of rogesha-6 Shani - so raising children is a major resource drain. Depending on Shani's disposition, there may be no children. More normally, children are delayed.
With good planets occupying Bhava-5, children although demanding can also be deeply rewarding.
Creativity is also inhibited, but wisdom occurs later in life which can mean valuable late-life literary expression. Enjoys tightly structured creativity which is linked to a materially realistic goal, such as architectural or medical drawing;
|Shani in 5 for Kanya Lagna|| Children create a rather heavy burden in your life; they prevent other expressions of creativity in your life, and oppress your urge for self-glorification. You are intensely aware of social opinion regarding proper behaviors for children, and you aim to produce well-mannered, law-abiding progeny.
Kanya handles the child-raising duty by imposing a strict regimen of rules and routine in the home. While somewhat humorless in this pursuit, you do succeed in producing good citizens who function effectively in social organizations.
10th from 5th = sahaja bhava = cooperative teams and work-departments. You children tend to enjoy respectable careers in corporate settings.
Heart problems in elderly years, due to vidya-pati-5 Shani in 5.
Professor Shani along with co-ruler Rahu rule a Bhava of Shani = somber, practical thinking with a wild twist!
Kanya natives display an authentically scientific turn of mind , which is Naturally, willing to challenge the conventional theoretical explanations of the connections between ideas and things.
One big difference between Simha-Leya vs Kanya = while both have a Shani-ruled 6th bhava
Kanya thus gains a deeply entrenched and enduring [Shani] capacity for logical argumentation. Kanya is equally disposed toward rational scientific discussion about theory and principle; and also tending to engage in detailed, carefully argued justification of criminal actions.
Behaviors of accusation, blaming, criminal activity and criminalization of activities, medication, exploitation and disloyalty are -- to the Kanya native -- reasonably arguable and prone to expedient rationale.
The abstract principles of Shani combined with the risk-love of Rahu, operating via the 6th bhava = dissolution of contract, may often lead Kanya into culturally immoral situations.
Health depends on Shani's location by sign and Bhava, as well as the condition of 6th-from-Chandra.
In general, benefits to health from Professor Shani's influence include a fairly austere diet and close attention to the physical form. Problems induced by Shani include sleep deprivation and overwork. The total health picture is more damaged by stress than by overindulgence or poor choices. However, the benefits of eating minimally are a significant advantage to long-term health. Shani's assets are always saved for the long term.
Unfortunately, Professor Shani's karmic magnet attracts enemies. Kanya lagna speaks honestly, and sometimes aggressively in small groups, due to the sharp effects of Bhava-3. May be unpopular for their direct style, their intolerance for weakness, and their unconscious fears.
Weakness when manageable presents opportunities for growth.
Kanya's biggest stress source is unbalanced workload at home and on the job. Native frequently perceives the spouse as less hardworking than self. Burden of servitude falls upon the native, a central imbalance-seeking-a-remedy of marriage leading to long-term strife if Shani is uncomfortably placed. If Shani is comfortably placed one may escape direct servitude but will bear the financial burden of paying for servants.
They get into polarizing catalysis during periods of the 6th lord just like everyone else. Enemies, debt, and disease will be bothersome during Shani bhukti - and this is rather inescapable, unless Shani occupies Bhava 5 or 8 or 12. If mitigated in 5, 8, or 12 Professor Shani's effects are moderate and manageable. Like everything related to Shani, the Kanya's fortunes regarding creativity (Bhava-5) and imbalance-seeking-a-remedy (Bhava-6) improve with age.
Marriage and business partnerships, contracts and agreements, negotiation, arbitration, balancing. Buy-sell, any type of equal exchange. Equality in general.
Generous Guru activates a Bhava of Shukra = incompatible influences; hot enthusiastic wisdom stream and cool passive sensual pleasure stream mixing in the same channel. Marriage is based on shared philosophical and religious values. Not maximally sweet, but if Guru is well-disposed the native appreciates the spouse as a source of abundance and good will.
Marriage is generally favorable due to Guru's tolerant and expansive qualities. If Guru occupies a dushthamsha then tolerance may be eroded or destroyed.
Kanya's partner being Guru-ruled may be a jovial person, generally well educated and optimistic about life's prospects. Because Guru = bandesha-4 +yuvati-pati-7 , spouse is strongly identified with one's career (Guru = karmesha-10 -from-7th) and the spouse may have qualities which are familiar from Kanya's childhood home. Spouse is home-oriented, well-educated, a natural coach.
Contracts, agreements, legal discussions, all types of advising are easy for Kanya lagna. Divorce is uncommon, unless the teachings of Lord Guru are subject to prolonged repetition of the key structural elements of the learning pathway (which are in reality multiple opportunities for accepting of gifts of understanding) Usually, via constrictive drishti. Guru delights in finding broad basis for agreement, common humanitarian goals, and solutions to large-scale disagreements. They like to find consensus.
Spouse usually shares a wide view of the world, a certain mystical inclination, love of children, and optimism toward the future. If Guru occupies less benevolent Bhava-6 or Bhava-8, spouse will still have tolerant and mystical attributes but the interpersonal affinity may be reduced.
|Badhaka -sthana *harming-houses|| bhava-7 from Kanya lagna = Meena-Antya
Common-rashi lagna typically has some polarizing catalysis from the spouse, business-partner, attorney-counselor, peer colleague, etc.
If Budha occupies Meena, some considerable troubles with a spouse or partner who is inarticulate or very abstract in verbal and written expression.
Signals planned misalignments requiring realignment attention for the masculine nativity in particular, the wife may provoke learning-challenges as an agent of relationship stress.
|~~ Bhrigu Sutram Ch. 2 4 Shloka 12||
"If Sagittarius or Pisces or Jupiter's Navamsha be descending,
the husband will be brave,
have control over his passions and desires
and will possess other virtues ."
Ch. 80, shloka 22-25
"If at woman's birth,
the 7th bhava or the setting Navamsha be that of of Jupiter,
the husband of the woman concerned will be of great merit
and will have passions under his control.
sudden, forced changes; secrets and hidden knowledge; confidential matters; tantra, emergencies, and the cycle of birth and death
Kuja activates a Bhava of Kuja. Hidden pursuits in marriage. If divorce is otherwise indicated, Kuja becomes the divorce lord. Surgeries, trauma, and transformative psychological healing.
See also the revolutionary, emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra
bhratru-pati-3 + randhresha-8 Kuja = a significant papagraha for Kanya lagna.
Joint assets of marriage are favorable if Kuja is well-supported. If Kuja occupies a dusthamsha sudden and shocking changes in the marital assets, or sudden news of hidden relationships, may occur.
It is not unusual for spouses to maintain separate financial accounts, from which each contributes toward joint projects.
Spouse contributes according to one's personal desires, less guided by what benefits the partnership and more guided by their individual instincts. However, if Kuja is healthy the prosperity may be strong indeed.
Normally Kanya is too restlessly active to access transformative, identity-changing deep healing modalities such as psychotherapy, therapeutic massage, and other regenerative therapies.
Kuja being a natural maraka, periods of Kuja may indicate the death of first spouse.
If Kuja is less benevolent, Kuja periods can indicate divorce, but this is less likely if Guru is well-disposed due yuvati-pati-7 Guru bringing generous, inclusive compassion into the first marriage.
Vrishabha-Urisha = Taurus
Principles of Philosophical understanding;
the High Temple; University;
High-Priesthood; pontiff, proselyte, sacerdotal
Father-figure; Pitri, patrons, patronage;
doctrinal instruction and paradigm of belief
human perception of Divine Law
Shukra governs a svabhava of Guru. Similar to bhava-7, where Guru activates a Bhava of Shukra. Guru and Shukra do not agree with each other, since their respective approaches to"values development" in this life are at loggerheads. Shukra places wealth, beauty, balanced human relationships, and sensual pleasure above all. Guru insists on the higher truths of divine apprehension and its consequent bliss.
Presuming that Shukra is fairly well disposed, periods of dhanapati-2+Dharmesha-9 Shukra can generate treasuries via family-of-origin hoarded assets and knowledge-values, as well as via the higher philosophical education and world travel.
Sacred Texts; Doctrine; Preaching; Theory; Beliefs
Naturally, there is some tension regarding religion. It is more common for the Partha native to pay lip service to religious principles of doctrine while actually focusing majority energy on financial well-being acquisition. One happy result may be the development of talent in sacred music, if Shukra is well disposed.
The inspiration and consolation of philosophy is easily accessible to Kanya, albeit the open channel to religion is via visual art and sacred music. As always if Shukra is compromised there may be less access to knowledge of the dharma.
Children and Grandchildren
Shukra is also a bringer of children and grandchildren. No matter what Sign and Bhava Shukra occupies, His privilege as the all-good 9th lord brings fortune to the matters of the Bhava where He lives.
Kanya's faith is focused on achieving balance, in all things and in all human relationships. Shukra's aesthetic tendencies can make religion ritualistic, all show of surface beauty and no substance. They may substitute entertaining priests and decorating the temple for a deeper religious sensibility. But if Shukra is benevolent, Kanya's love of nature brings an authentic connection through all creatures great and small.
Moral philosophical goals are focused ono making the world a more beautiful and more sensually pleasurable place.
Kanya = less interested in communicating with or placating the Divine; nor in prayers of praise; and more interested in enjoying divine blessings in the form of human pleasures.
public position and prestige; leadership responsibilities; symbolic or iconic social positions; top positions in large, hierarchical organizations; the skeleton and Bones
Lagnesha Budha also rules karmasthana-10 = svabhava of friendly Shani
During Budha bhukti,Kanya lagna may obtain leadership roles .
Kanya's noted ability to maintain a high level of procedural order in a detail-oriented environment does help to rationalize the climate of the workplace, but the quest for authoritative positions in the workplace hierarchy is not generally ego-driven.
Parthya is generally a capable strategist due to mental skill-set. Nevertheless when Kanya is promoted to the highest levels of public governance, it can be presumed that Kanya is serving another person, group, or interest that has dominant control of Kanya's movements.
lagnesha-1 Budha = a wonderful advertiser, marketer, speech-writer, and if Shukra is strong a good speaker too. However, budha does not have His own content. Budha articulates, describes, announces, and reports upon the doings of others.
Naturally sensitive to disharmony due to the awkward Kuja-Budha relationship, Kanya's diagnosis of social ills and analysis of the causes of conflict can be remarkably acute.
Production of skillful and accurate a rguments for better social policy is one of Kanya's greatest contributions to the public domain.
See also iconic personalities associated with positive social change and sexual profligacy:
Mithunaya-10 = a workhorse of executive (10) administration (Mithuna). Great capacity for administrative law, organizational protocol, bureaucratic procedure, and fine details of hierarchical ranking.
Splendidly articulate communications. In generally, the lower ranks enjoy having a Kanya figurehead due to Kanya's ever-present sensitivity to the disproportionately resourced environments in which the disenfranchised classes tend to exist. In other words, Kanya understands service and Kanya seeks to explain and announce in terms that are clear, specific, and understandable to even the lowest rank in the audience (Mithunaya, audience).
Kanya excels in administrative law and government policy work . Can draft long and complex documents with a somber sense of dignity and purpose.
Naturally, the final outcome of all professional expressions = controlled by the disposition of Budha.
Career and Profession : Cohort Style
With Budha as both lagnesha and karmesha-10 , Kanya-lagna natives have plenty of communicative skills to apply toward career leadership.
Kanya works well in a Cohort-style environment - in couples, sibling pairs, and on leadership teams - w- where each leader collaborates with others at their same level of responsibility and the final outcome is consensual. For example, various "boards " such as Boards of Directors, Boards of Examination, Licensing Boards et-cetera
Kanya = happy to share authority and may feel bewildered at others' ego-bound inability to do so. They manage by utilizing a cooperative yet competitive sibling-group mentality and indeed their best professional placements are leadership roles shared with brothers, sisters, and cousins; (or those in the school cohort such as college class-mates).
Kanya can explain and instruct on the lawful policies and detailed objectives of a large organization with great articulateness.
Furthermore they are highly adaptable to changing agendas within the organization, which means no hidden ego-membrane resistance to new leadership or new organizational goals. (Opposite of Vṛścika-Thriketta, where Surya activates 10 creating a conflict of organizational protocol vs. Self) .
Kanya lagna are hard-workers and typically modest about their accomplishments (Shani = rogesha-6 ). They form generous, tolerant peer advising relationships (Guru = yuvati-pati-7 ) and they network with emotional engagement (Chandra = vriddhi-pati-11 ) .
As a rule, Kanya have good careers throughout the Information Economy, or wherever team-style leadership is effective.
Professional Success depends on Budha
Ideally Budha will be angular and receive friendly drishti. But even a poorly placed Budha may contribute verbal acuity and a collaborative, power-sharing attitude in leadership roles.
Professional reputation flourishes in detail-oriented, writing-and-speaking fields. Shani being rogesha-6 , personnel matters constitute their heaviest professional burden. Structured expressions of individual intelligence such as writing are also part of their leadership task burden.
Literary or scholarly writing (5) is usually not fun (Shani = not fun) for the Kanya person, but one accepts the task and completes it with dignity if necessary. If a Kanya native is going to produce a famous book which supports their career aspirations, however, it will usually happen only in context of recovery from an injury or other karmic delay.
They enjoy business administration when they have adequate control [Kuja] of the flow of information. Kanya enjoys managing transactions (3) that contain confidential information (Vṛścika, 3) and collaborating with people who know powerful secrets (Vṛścika, 3) .
Much depends of course on any graha occupying Bhava-10 or Bhava-7.
Chandra governs a svabhava of Shani.
Gains of Income and Social Networks
material income rhythmically fluctuates
Friendships are emotionally charged and there are generally more female friends in the social network.
Less of a clear boundary between friends vs family; the network is emotionalized
Naturally, whichever bhava is ruled by Chandra the Lord of Ocean Tides = ebb and flow
depending upon the disposition of Lord Soma, sometimes in matters of material goal achievement "the tide is out" - and sometimes a flush tide comes in high and strong
Marketplace gains and achievement of material goals = strongest during periods of Chandra.
Soma rules Kanya-lagna's 11th Bhava = gainful friendships and marketplace associations. Kanya folk form emotional attachments to a broad community of friends and associates. They join networks of those with similar rhythmic habits and patriotic feelings.
Kanya nativities are often born to socializing, mentoring, goal-oriented mothers .
The mother (and both parents generally) is well-connected socially.
The Kanya native may feel that One's mother is more of a friend than a protective, short-leash parent.
Parents of the Kanya = generally not over-protective or constraining.
For Kanya, parenting and the early childhood home = ruled by Guru. The parents therefore tend to be rather expansive and permissive with the home rules, naturally morphing into friendship rather than governance as soon as their nurslings are strong enough to have outside friends..
One's instinctive need for structured, programmatic networking and material advancement through social connection is literally nourished by the mother's milk.
So much depends upon Chandra's ever shifting character. Moodiness and cyclical behaviors dominate Chandra's character.
Expect changeable actions in Kanya's income levels, patterns of friendship, and involvement in associations both personal and professional
Seeks the company (11) of home-loving patriots [Karkata], parents and home-based families, homeland defenders, schools and schoolteachers, parents' network in the school community, vehicles and those who care for vehicles. Seeks security through the network of friendships, and likes to develop emotional bonds even with those who would for another lagna be mere acquaintances.
Friends, mother and mothers
Kanya natives enjoy many female friends, particular mothers. One may prefer to position oneself emotionally as a friend even toward one's own mother, particularly if Chandra is rather weak. Kanya lagna may treat one's mother as a senior friendly associate even while respecting the position of parent.
|General Effect on Friendship Networks|| Kanya natives are emotionally attached to their friends, and family ties particularly the tie to the mother are important in their pursuit of personal goals. |
Mother and motherland are dear to their pursuit of ideological social and final objectives.
Most likely friends are mother, family members, other patriots.
Earning via family connections, from defense and protection of the homeland, from transactions in real estate and vehicles, from education.
if rogesha-6 in 11:
Presence of rogesha-6 Shani in 11 can indicate one who becomes isolated through intolerance toward the peccadillos of friends. However, since Shani is also the charismatic and charming Vidyapthi-5, if one offends or dismisses a colleague or friend, chances (5) are that the rift will be healed by a joke or a compliment rather quickly.
Surya governs a svabhava of Guru.
Personal Imagination, foreign lands, private affairs; loss of bodily appearance based identity. Meditation, ashram, sanctuary, hospital, and retreat from fleshly life. Enemies of the marriage.
The meditation and inner sanctuary Bhava is somewhat disrupted by Surya's rational, ego-promoting qualities. A public planet like Surya shines too bright a light into the shadowy, private sanctuary Bhava. However, in general the Ravi and Guru influences are harmonious, and the native enjoys a rich imaginative life.
Instead of inner space/outer space, the native may develop several dramatis personae for different environments, seeking sanctuary in one public environment when they are exhausted or saturated in another.
Kanya natives may develop a range of completely different names and personalities for use in different countries. Bhava-12 rules foreign countries and long foreign journeys. Budha as lagnesha frequently grants Kanya-lagna the verbal facility to succeed at this strategy for creating privacy and intrigue.
Surya representing ego, Kanya folk are often strongly ego-identified with foreign lands, long journeys, and the separate psychic space they can create in a foreign country.
Surya ruling the Bhava of bed pleasures and other private sensual enclosures present a growth-challenge to craft a balanced environment within the imagination, because Surya's influence is too rational; the ego-membrane by nature needs so much praise and attention. Enemies of the marriage, always indicated by the ruler-of-12 and graha within vyayabhava-12, tend to be males with regal or charismatic personalities. Kanya-lagna's moksha Bhava 4, 8, and 12 are all ruled by hot, active planets: Guru, Kuja, and Ravi.
They have limited inner peace, but are dynamically enthusiastic in rational, conceptual, philosophical inquiry. They can think about peace but probably not deeply experience it because they are very busy being alive!
Body-calming meditation and spa-type deep relaxation are too quiet for most Kanya folk.
Rather, they prefer to travel to foreign lands, discuss moral philosophy, or make plans for leading others onto the path of peace.
Centrality Entitlement Ego
The ideal spiritual guidance and divinatory meditation style = Guru = inclusive, non-discriminating, laughing, generous, recognizes the presence of the perfect divinity in all beings.
Self-righteousness in prayer:
For Kanya-Parthya nativities, if the teachings of Dharmesha-9 Professor Surya are subject to prolonged repetition of the key structural elements of the learning pathway (which are in reality multiple opportunities for accepting of gifts of understanding) Usually, via constrictive drishti, This situation can produce self-righteous clairsentients and diviners who claim a superior or exclusive intuition (12) that admits no discussion or correction by those who see things differently.
Spiritual creativity and independent thought of the listeners may be stifled by an attention-hungry evangelist of the spirit, who wishes the public to see an Ideal Saint.
file update = 13-Apr-2021
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