OM hrim krom aim grhanathaya budhaya svaha
OM rim Pitambaraya Paramatmane Namah
OM namho sri pitambaraye namah
OM preem peetambaraya namaha
as measured from
see also the psycho-emotional effects of Vimshottari Dasha periods
as measured from
radical Chandra in Kanya
Ketu Mahadasha * The specific social-material effects of the Ketu mahadasha depend explicitly upon Ketu's bhava, ruler, and incoming drishti. Nevertheless, the Vimshottari periods of chidra-karaka Ketu may exhibit some common features. Dispersion of material focus and a tolerance for ambiguity, as well as general apathy toward structure, form, and reality are widely experienced.
Each bhukti of the Ketu mahadasha is definitively commanded by its own bhukti-pati, providing nine alternating contexts for overall Ketu-characterized disintegration of forms and formalities. Nine disconnections, nine dissolutions, and nine surrenders can be expected.
Before Ketu matures at age 48, Bhukti of wandering Ketu can produce a significant social-identity disorientation due to Ketu's disregard for social caste or demographic distinctions.
Yet, after 48, the beneficial states of philosophical neutrality toward supposedly permanent social-material laws and structures may begin to predominate in the consciousness, and the result can be blessedly liberating.
Zukra Mahadasha * ruler of mulatrikona-2 and 9 matures age 25. Before the age of 25, Zukra bhukti are focused mainly upon the world of family lineage, its language and history, heritagel values; and the acquisition of knowledge produced via speech and song and secondarily, sacred doctrine or ideological beliefs (9).
After age 25, the adult relationship patterns are generally anchored through asset-collector dhanesha-treasurer values-accumulation (2) and sangha (sangiti, the reciters) = faith community that hold common doctrinal convictions (9).
Zukra Mahadasha tends to produce 20 years of financial and musical-artistic collection behaviors for the Kanya native, resulting in produces banking, hoarding, and accumulating tendencies which usually result in making of collections, databases, libraries, warehousing, animal herds, and other varieties of cooperage and keep. Naturally, there may be some tension between the pragmatic materialism of 2 versus the theoretical, philosophical, university-oriented vision of 9; yet if Zukra is well-placed, Kanya nativities may flourish.
Surya Mahadasha * Before Surya matures at age 22 vyaya-pati-12 Surya bhukti may result in a degree of social invisibility due to a natural tendency to withdraw into the worlds of imagination, meditation, and private spiritual guidance. Father-figures play a central role, but the father may be more conspicuous by his absence. Games and entertainments may consume much of the energy of the youthful intelligence.
After the age of 22, Professor Surya tends to produce the adult effects of bhava-12 including sequestered research, reflective and contemplative thought, residence in distant worlds, ord enclosure within walls of a monastery, hospital, prison, dormitory, or camp. The individual intelligence is highlighted, expressing uniqueness and non-conformity in behavior. Masculine, creative energy shines brightly for six years, supporting celebrity roles within a sanctuary context, such as a remarkable researcher, a prominent meditation teacher or a famed devotional performer.
Chandra Mahadasha * Vriddhi-pati-11 Chandra matures at age 24. Before 24, Chandra's energies focus upon the social network of friendships and earning the achievements of the young, such as awards for school or sport performance. As ruler of 8th-from-4th, Chandra karaka for the home and hearth carries the potential to energize movement to a "next step" home including emigration from the homeland. When Chandra mahadasha occurs before age 24, one may be characterized as over-sensitive and surprisingly nurturing.
After age 24, the 10-year mahadasha of Chandra suggests a sustained period of attention to economics earnings and social-material achievement, which often involves community activism that knits the knots of the social network. The behavior is anchored in the local community, usually patriotic, defensive, and expressing security-focused concerns.
Mangala Mahadasha * Kuja rules 3-8. Mangala's proactive and pursuing vitality presents Kanya nativities with their greatest challenge overall. Before age 28, Mangala expresses exuberantly in writing, teamwork, entourage, ensemble perfromance, and small-group activities suited to younger persons such as competitive interaction with the siblings and cousins of the family.
Once Kuja matures age 28, and depending upon Mangala's placements, Kuja periods are distinctively sexualized and may produce remarkable engagement in secret liaisons (mulatrikona-Mesha-8) and groupwork of a classified nature (3). Action becomes direct and forthright, preferring the company of males, and aiming to win contests and competitions although the environment is camouflaged, covered, or undisclosed.
Rahu Mahadasha * although the specific social-material effects of the Rahu mahadasha depend explicitly upon Rahu's bhava, ruler, and incoming drishti, nevertheless Rahu bhukti have some common features. A sharp rise in personal ambition, a desire to experience increased social mobility, and a thrilling empowerment to take risks are all part of the Rahu experience. One is rarely bored and often able to successfully game the system. Near the end of the era, a grand triumph of social ascendance sustained during most of the 18-year Rahu mahadasha may dramatically collapse.
Before Professor Rahu matures at age 48, periods of Rahu tend to produce extremes of passion and ambition with limited understanding of the effect that one's actions may have upon others. Before age 48, Vimshottari Dasha periods of Rahu long or short are associated with barrier-bending, taboo-twisting , mixing and mottling of the social categories, and a quest for social mobility at any cost.
After age 48, periods of Rahu tend to produce more tame and manageable results, due to the wisdom of age and the adult understanding that one's actions indeed do affect others. Sudden eruptions of desire for privilege may erupt. Rahu's typical methods of imposture, insinuation, oily-smoky illusions, short-cuts, and appropriation of the work of others may occur in the life pattern, but the urgency to capture the opportunity for glamorous privilege is less intense and risk-taking is more measured.
Guru Mahadasha * Guru rules 4-7, producing generally stable and distinctively localized results for Kanya nativities. Until Brihaspati matures age 16, one maybe fully anchored in home and hearth (mulatrikona-Dhanushya-4) and secondarily, beholden to the parents and/or grandparents (7 =4th-from-4th).
After age 16, Brihaspati tends to give primarily the results of His mulatrikona Dhanushya-4. Emphasis is laid upon foundational schooling, rhythms and roots of the ethnic culture, and matters of local infrastructure such as housing and transportation. Bhava-7 substantially repeats and amplifies bhava-4, adding in adulthood an emphasis upon contracts and promises, especially the marriage bargain.
Shani Mahadasha * Shani rules 5-6, with mulatrikona 6-Kumbha producing the stronger results barring more powerful graha in Makara. Until mahadushtamsha-pathi Shani matures age 36, periods of Scarcity-imposing Shanaicarya mainly produce a relentless pressure to suppress the individual creativity in preference to conformity with social norms, and to tolerate the exploitive or toxic conditions that may be present in the youthful environments such as home and school, including hostility between the parents.
After age 36, Shani bhukti are often characterized by a strict demand for conformity and intolerance for individuality, while lawfulness and responsibility are rewarded. The adult Kanya native may find a mandate to lawfully minister to those in exploited or accused conditions (6) and to impose order upon the normally creative and individualistic persons such as entertainment and political figures (5).
Budha Mahadasha * lagnesha Budha rules 10-1. Until Budha matures age 32, personality vitalizing occurs mainly via public presentation (mulatrikona-Kanya-10) the father's family (10) and secondarily, the social-attribute package affiliated with the physical body appearance (1-identity). After age 32, Professor Budha may instruct and explain for 17 years. Seeking social importance, Budha-lagnesha can produce high visibility adult roles. He tends to stimulate messaging on a variety of topics including leadership governance and policy. Often a period of sustained logical analysis and literacy.
file update: 27-Sep-2020
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~~ The Book of Job * Iyov 22:28