OM kram krim kraum sah bhaumaya namah
OM Narayanaya Namah OM Naraya Namah
co-ruled by Professor Mangala jointly with Professor Ketu
read also from Vṛścika Chandra
Leading the Eight Mother Goddesses in Battle against Demon Raktabija
NEPAL: Folio from a Devimahatmya, c. 1750
Tanu Bhava 1
* 1st from Vṛścika-Thriketta navamsha
* 1st from Vṛścika Chandra
Competition for social validation.
In order to win the competition for validation a person needs the power to move. Ideally, the spirit should manifest a fleshly form that is energetic, kinetic, dynamic, hot-blooded, healthy, vital, muscular.
The annamayakosha (food-eating-body) when successfully developed should be capable of movements such as running, swimming, hunting, dancing, birthing, and all types of active pursuit.
The Vṛścika native seeks to develop the physical personality identity through association with surgeons and healers, emergency responders and trauma specialists, agents of inheritance and taxation, and those in possession of secret or confidential information - especially hidden monies.
The social personality has an inherent affinity for invasion, diving, mysteries, dangerous environments, penetration, discovery, detective work, forensic science, magic, tantric sexual practice, and (when evolved) kundalini yoga.
Vṛścika-1 = particularly influenced by one's in-laws (8) whether favorably or not. One may observe the father's life "dissolve" through his own constitutional debility (8) during the earlier decades of one's own life.
Vṛścika natives are generally Aware of hidden signals, sexually and psychologically alert, agile and muscularly strong folk who have a physical interest in achieving domination and control.
They strive to maintain a competitively dominant personality and physical appearance.
Mangala-ruled Vṛścika indriya-lagna natives tend to possess a favorable musculature , attractive curves, and athletic capabilities, as well as a mysteriously magical hormonal quality.
Due to Mangala, complexion will tend to appear colored on the darker end of the normal genetic range for one's ethnicity.
As a group, Vṛścika radical-lagna nativities rather secretive and competitive. They are master strategists and naturally instinctive hunters who like to pursue mysterious prey. The object of conquest may be a healing psychiatric memory-breakthrough, a shocking stock-market coup, forbidden sexual imagery, or the complex stalk-and-kill of dangerous, evasive game.
In contests, they prefer to win by shrewd and skillful means. The dignity of Mars will determine whether by fair means - or foul.
For Vṛścika indriya-lagna,
The Vṛścika native is raised with an active [Kuja] even dominating but also ambivalent [Ketu] approach toward asserting one's social identity. The physical body is muscularly strong but also very sensitive psychically.
Vṛścika-1 's body image perception may be confused: on the one hand, Kuja gives sexual prowess, muscular competitive strength, and a joy in movement. On the other hand, Ketu contributes a mystical detachment which can result in a fundamental ambivalence toward the body and its care.
Kuja's warrior confidence and Ketu's lack of boundaries combine to create a tendency for Vṛścika-1 to enter physically dangerous situations . Self-destructive behaviors may emerge during Vimshottari dasha period s of Kuja or Ketu.
Values, food, family, stored wealth
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.
Wisdom Expansion svabhava of non-friend Shukra . Guru's governance is greatly impeded in the house of rakshaka-pati, guru of demons Shukra.
Despite auspicious implication for expansive Guru ruling the cintamani * mani * money and values house, Guru's animosity toward Shukra's sensuality creates conflict in this house.
Kaurpi natives enjoy wealth and pleasures, but Guru wants the sensual experience to result in wisdom. Therefore cintamani * mani * money , knowledge, pleasures, family, must be generously shared and harnessed to higher, humanistic goals.
For Vṛścika indriya-lagna, presuming that Guru is fairly well disposed, periods of dhanapathi-values-treasuries-2+vidya-pati-5 Guru generate considerable wealth via family-of-origin hoarded assets and knowledge-values, as well as via creative genius, including children, speculation, theatre, romantic idealism, and games.
If Guru is well disposed, the Vṛścika native is generous in sharing one's blessings. Broad humanistic and philosophical values; speaks pleasantly and shares knowledge easily with others. Often gifted with knowledge of languages. Wonderful storytellers (depending on disposition of Budha) who generally knows a good deal about the history of one's people.
Presuming that Guru is well-supported, enjoys abundant food throughout life. In middle and later years or during Guru bhukti they tend toward overweight from overgrazing. Balanced and regular physical exercise will cure this situation and guarantee Scorpionis folks an attractive body during their later years.
Vṛścika nativities are prone toward wide-ranging philosophical discussions which allow them to display their learning. Wonderful humanistic educators who teach through personal stories and example - Guru is also Vidyapthi-5. They enjoy the world of good food and wine; and value generosity and compassion. Second marriage to a sensual, optimistic, world-traveling humanist, who is Typically, a guide or teacher.
[Surya in bhava-2] * the family is charismatic, political, and theatrical with characteristically bright faces. Their style of showing appreciation to 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.
Family is closed identified with Dhanus's characteristic ideology, life philosophy, catechism of belief, and sacred doctrine of the faith community as exemplified by the father.
Surya occupies Dhanus * 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 the family feels a need to invest the values of the traditional folkways with a sacred doctrine, ideology, credenda, or paradigm of belief.
Perhaps the most growth-challenging placement emotionally, rogesha-6 residing in bhava-2 family suggests a profound emotional conflict between the paradigm of belief which makes the family feel secure and protected versus one's own feeling that the traditional beliefs are unjust, unfair, or unbalanced. The beliefs may be philosophical, political, religious, or traditional.
[Chandra-Dhanus] * comforted by customary beliefs * settled into rhythmic received teachings * needs to feel wisely guided * ruler of 6 resides in 2
[Mangala in bhava-2] * the family is competitive and outspoken in their style of showing appreciation to the native. . Brothers are dominating and vigorous. Often an athletic or warrior lineage. The native and the brothers are concerned with financial well-being, which is typically present at birth and dynamically pursued by the native. 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.
[Mangala-Dhanus] * ruler of 1-6 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 doctrinally oriented, teacher-preacher-instructor, evangelical.
[Budha-Dhanus] ruler of 7-10 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 a husbandly nativity, one's financial holdings are influenced by the paradigm of belief.
One's own knowledge of values and history is expanded by the presence of teacher-preachers in the family lineage. Sacred doctrine may play a central role in the family tradition.
[Guru-Dhanus] * ruler of 1-4 resides in 2
[Shukra in bhava-2] *the family is balanced, aesthetic, and aligned to financial well-being in their style of showing appreciation to the native. . For a husbandly nativity, Shukra indicates the wife. For either husband or wife, Shukra indicates sister, sisters-in-law, aunts, and feminine associatesare lovers of luxury and beautiful in a mysterious way. The native often has a 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.
[Shukra-Dhanus] * ruler of 1-6 resides in 2
[Shani in bhava-2] * the family is delayed or stalled in their style of showing appreciation to the native. , but in time the necessary philosophical wisdom will arrive. Professor Shani, who is a neutral toward Guru, is generally comfortable in the doctrinal narratives of Dhanus rashi. From bhava-2, 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 knowledge-treasury may slowly be obtained but prognosis for wealth-accumulation depends upon Budha.
The family-2 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 or doctrinal governance traditions.
[Shani-Dhanus] * ruler of 3-4 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 things that represent the paradigm of belief, or mementos from global travel. Rahu may use this collection as a platform for social ascendance. Dhanus favors global humanism; the family's response to the native is often deceptively inclusive. However, 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 Rahu's ruler Guru, 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 scriptural exegesis (2, databases) preaching, professing, and engagement with the theoretical ideological dharmic paradigms of belief.
[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 Brihaspati, and evaluate other graha in bhava-2, to determine which outcomes are likeliest.
3rd from Vṛścika-Thriketta navamsha
3rd from Vṛścika Chandra
[Makara-Draco] * Capricorn
Shani -Saturn : System Requirements
Shani's governance is well supported in the svabhava of friend Budha.
Mentality can be excessively sober, featuring a jaded realism. Depending entirely on Shani's condition, Thinking process itself may be slightly or significantly negative: prone to worrying and what-if's. These are worst-case scenario thinkers and planners, always checking to see where the rubber meets the road... . They are absolutely the people you want with you in an emergency, but when normal patterns start again they can seem a bit over-prepared.
Fabulous emergency-services professionals, can deal calmly and articulately with death (Budha lord of bhava-8, hidden matters) and massive disruptions... Handles barrier-bending, taboo-twisting aberrations like corpses, diapers, and mental illness in a practical, down-to-earth way.
bhava-3 is a place of planning, meetings, schedules, and organizing of information. When Shani activates it, Vṛścika-1 is deadly organized and efficient, but often saddled with an impossibly heavy workload. Often found therefore, in corporate and government positions of significant responsibility for mission-critical functions. Yetm understaffed and overscheduled to the point of collapse.
May be compulsive testers, with little faith in divine providence - at least in large-scale operations! Tend to believe more in the power of the working people [Shani] to get the job done, and less in the power of big whigs to know much at all. Hard workers, with a clear grasp of human weakness.
[Kumbha-Ghata] * Aquarius
Home, upbringing parents, family, security, education
Shani = enemy of the natural regulator Chandra.
Due to Rahu, at least one of the parents takes a giant leap upward in social standing, during the child's lifetime. This parent hails from a minor social station and catapults into a distinguished or prestigious rank. Methods to accomplish Rahu's Great Leap Upward include parental immigration to a new homeland, parental advancement via schooling credentials, and parental status leap via dealings in real-estate or vehicles.
For Vṛścika indriya-lagna, bhava-4 is ruled by Shani +Rahu ( Enemies of Chandra); therefore expect some complication along the path to achieving the deepest physical and emotional security in life, due to rigidity and resistance paired with a strong desire to Leap to the Top [Rahu] .
Security is almost completely defined by one's social network = "who you know" much more important to one's sense of place in the world than"what you know"
For Kaurpi natives, matters of home and family are serious business. These natives may be spontaneous and creative in other areas of life but the home is conservative, stable and rule-driven.
Regardless of income level (which is determined by Budha and bhava-11) Vṛścika-1 may experiences delay in settlement or obtaining a home. Basic expectations of simplicity, austerity, and even poverty in the home. Shani gives best results with age, so the most typical pattern is delay followed by acquisition of a permanent home in later life.
The home should be an orderly and conventional place. Although much depends on Shani's disposition, Vṛścika-1 will desire fixed schedules, regular maintenance, and predictable relationships in the home.
Education is important but it must be practical. Children's homework is attended, and clear thinking is encouraged.
Realistic professional, applied craft, or pragmatic programs of study will be completed with discipline. Frequent delays in education are common, due to real life responsibilities, changes in public economy, and other large social structural pressures.
If benefics also influence bhava-4, there may be more permission to pursue luxuries of art or humanistic education.
Disciplined approach to home management means that both parents typically work . Whether the family are farmers or teachers or merchants, everyone in the household joins the work force at an early age . Limited tolerance for pleasure-only activities, even for children. If family holidays can be afforded, they are economical and predictably scheduled.
These folks will buy permanent homes in retirement... and surprise everyone who knew them as peripatetic world travelers, by camping in their final home, rarely emerging, until death.
Nakra natives bear a great sense of responsibility toward their family. One makes every effort to have their temporary homes feel stable and cozy by repeating structures and traditions .
traditional religious celebrations are very important (Moon rules religion-9). They maintain family cohesiveness by telling traditional tales, celebrating cultural holidays together, and keeping large memory collections.
For Vṛścika indriya-lagna, Rahu afflicts bandhusthāna-4 = foundations, early childhood home, emotional security, ethnicity, belongingness, and roots.
Mixed signals operate in the early childhood home and education (4). The education is materially well connected and scientific but the educational viewpoint is limited to commonly accepted materialistic ideology of the masses [Shani] and (depending on Shani's disposition) may be somewhat rigid or narrow.
While overall a stable environment, the childhood home is nevertheless subject to sudden attacks of upheaval due to passionate behavior of the parents or caretakers. The parents will be scientific-minded and culturally unusual. he parents may suddenly separate or divorce, claiming a progressive ideological [Kumbha] reason for their choice to disrupt the family home.
Naturally, expect more upheaval in the home during any period of Rahu which coincides with the chronological period of emotional dependence upon the parents.
Although generally an adequate placement for sustained ownership of non-moveable wealth (shelters and lands) + moveable shelters (vehicles), some combinations spell loss.
[Meena - Antya] * Pisces
Guru- Jupiter: Wisdom Expansion
Guru's governance is well supported in the svabhava of Brihas-pati's friend Surya.
Vrizcikeza rising is wise and enthusiastic, with a broad range of intelligent self-expression modalities. However, the favorite mode of enjoyment and self-promotion - depending of course on the health of Jupiter - is children. This sign delights in the intuitive, open-minded, creative genius of children. The are by and large marvelous teachers, gurus, and coaches because of their genuine love of the creative process, and their ability to find the divine in all life forms.
For Vṛścika indriya-lagna, presuming that Guru is fairly well disposed, periods of dhanapati-2+vidya-pati-5 Guru generate considerable wealth via family-of-origin hoarded assets and knowledge-values, as well as via creative genius, including children, speculation, theatre, romantic idealism, and games.
Speculation, a key skill of Putra Bhava, is very attractive to Kaurpi lagna. Vṛścika natives tend to prosper in high-end gambling such as stock market and luxury real estate investments. Guru's expansive influence on the child house almost always brings offspring in Guru's periods; during these auspicious times matters of fine and performance art, speculation, literary endeavors, and socially admirable acts such as gathering art collections or endowing libraries (with Vṛścika-1 's name carve in the cornerstone, of course) will flourish.
ends to win at calculated-risk gambling.
[Mesha-Arya] * Aries
The maha-dusthamsha *"double trouble" for Vṛścika indriya-lagna
Mangala's governance is greatly impeded in the svabhava of enemy Budha.
Health can be compromised by over-working, under-sleeping, and burning the midnight oil in search of the competitive mental edge. Verbal aggression. Too much competitive thrust exacerbates conflict, and tends to wear down Kaurpi's health. Predicts that health issues will manifest Mars qualities such as fevers from infection, blood disease, blood pressure, shellshock, battle exhaustion, torn muscles, cuts, bruises, and pelvic/abdominal ailments.
Depending on condition of Kuja , will tend to have some serious enemies. May be unpopular, or perceived as ruthlessly competitive. Esp. during Mars periods, profound animosity with roots in past-life aggression will flare up into the current life with no warning. Sometimes the body creates an illness to burn off the akashic-memory pattern. But more often there is a fight, accusations, and scramble for perceived scarce resources.
These are workplace warriors who want everything done right - so of course they need to do it themselves.
Their competence, drive, and intolerance for error makes enemies among coworkers, particularly those co-workers who are less productive or poorly qualified.
Lagnesha Kuja is also Rogesha Kuja.
Scorpionis natives put their whole personality into their workplace battles.
Only Vrishabha rising, where Shukra activates 1 and 6, invest the same amount of Self into workplace problem-solving. Unfortunately, being self-identified problem-fixers, Scorpionis nativity takes their work much too seriously and others associate them with the problems they talk about - all the time.
Vṛścika folk may get into trouble during periods of the 6th lord, mainly due to their military-style inability to lighten up.
Usually its a case of 'don't fire me, I quit'. After quitting (and good riddance) they often get that phone call for help, by the desperate person currently trying to do their job half as well as they did... But by then, the bridge is burnt.
The work-energized Vṛścika native must certainly work for a living. If their paid work ceases to become urgent due to unemployment or retirement they may feel unbearably restless until a charitable or voluntary work commitment occurs.
|If Surya in 6||
If Surya in 6: at the entrance to Mesha rashi = Mesha Samkramati (sankranti) = warrior's ego-membrane in 6 = conflicts, illness. Ravi is poised at the entrance to the competitive battleground.
Surya-Aśvini shows the ambivalence toward consequences (a good trait in a warrior) = generally strong performance in male-dominated environments.
Naturally father is harmed with Surya - 6;
If Shani in 6 for Vṛścika indriya-lagna:
Das/Behari: [nīcha] Shani-6:
" Saturn leads to the agitation of an intense karma which almost annihilates your personal life.
With such bitter experiences concerning life, you may become so disenchanted with human relationships that a desire for renunciation dawns ."
[Vrishabha-Urisha] * Taurus
Shukra's governance is strongly supported in the Shukra's own svabhava.
Marriage is about pleasure. Passionate, sensual, essence-of-relationship, pure human Love. Viability of marriage depends as always on the condition of Shukra. Shukra the karaka for romantic love rules the marriage house, for both Scorpionis and Aries natives.
Therefore, the spouse is normally handsome or attractive in some sensual way. (Details of spousal appearance are determined by Shukra's characteristics.)
Contracts, agreements, legal discussions, all types of advising are smooth and easy. Divorce is common however. Kaurpi lagna are lovers, not fighters, in the marriage scene - they'd rather split on fair terms and try for lasting love, again.
Plus, for these folk, Guru activates bhava-2 for second marriage, and Moon rules bhava-9 for third lifepartnership . They rarely have a fourth marriage because Shani activates bhava-4.
Vṛścika indriya-lagna native will cheerfully proceed to a 2nd and 3rd union, knowing that their sexual vitality is strong (Kuja ruled lagna) and the romantic fires unquenchable (Shukra lord of 7).
Sensual lovers and attentive spouses, they are lifelong romantics - always looking for something beautiful in the partner - and usually, easily, finding it.
The Vṛścika native marries not for purposes of starting a family or fulfilling a duty, but rather in order to increase the amount of beauty, pleasure, and harmony in their life.
For males, if Ketu in 7 = self-identified as a married man, yet chronically unable to establish the intimacy of psychological connection.
Often, openness to alternative sexual practices or apathetic toward promises, contracts, and the longer-term shared mutual interest with the spouse.
Nevertheless, the spouse is charming, gracious, balanced in appearance, accommodating, and never far from the money.
~~ Bhrigu Sutram Sarga-34 Shloka-11
" If Vrisa or Libra or Venus's Navamsha be descending, the husband will be of good form and of good look and will be fond of his wife."
~~ BPHS Sarga-80, Shloka-2 2-25
If at woman's birth, the 7th bhava or the setting Navamsha be that of Venus, her husband will be fortunate, very good looking and will be liked by women.
[Mithuna-Dvamdva] * Gemini
Budha's governance is not impeded in the svabhava ofneutral Mangala.
Joint assets of marriage, secret matters, in-laws, therapeutics, healing, taboos, taxes, tantra
Budha vs lagnesha Kuja-yuti-Ketu = analysis vs gut instinct
Interactions of Budha and Kuja are often problematic in Jyotisha. Direct-action lagnesha Kuja takes a great dislike to waffling, wordy Budha. However, waffling, wordy Budha sees muscular, often rather primitive Kuja as simply a non-threatening neutral.
Budha is often able to outsmart Kuja's aggressions. However, Kuja the Hunter feels that Budha's analytical, two-sides-to-everything cleverness = a devious threat to His quest for fierce and swift physical conquest.
In the case of Randhra bhava for the Vṛścika nativity, bhava-8 is the svabhava ofKuja and Kuja also has personality-defining power as the lagnesha. Therefore Kuja makes an effort (often frustrated) to keep the two domains of Budha 8 + 11"short and sweet" .
Direct action in emergencies .
For Mesha indriya-lagna and Vṛścika indriya-lagna, lagnesha Mangala in residence of Randhra bhava often signifies professional action in one of the emergency response skill sets.
Quick Holistic Impressions
The end result, unless Budha is strong in Mithuna or Kanya, can be hasty decisions based on gut instinct rather than bantering Budha's preferred style of detailed analysis.
They are naturally suited to lifestyles and professions that demand quick and decisive action based on limited information at-hand combined confidential circumstances which require only limited follow-up accountability [Ketu]
Vṛścika folk are often able to turn a handy profit (11) from their tantrik ability to intellectually [Budha] channel their goal-pursuing inner hunter [Kuja]. Their ability to capture their quarry via a swift and somewhat mysterious process of rapid-fire decisions stems from the mixing of Budha + Kuja in randhrasthāna-8 suggesting masked, mysterious movements.
randhresha-8 +Vriddhi-pati-11 Budha's control of randhra bhava suggests that according to Budha's character, Vṛścika-1 is in one way or another a 'depth psychologist'. Budha's relationship to Chandra is important in this determination. Many varieties of psychological intelligence can emerge with Vṛścika indriya-lagna.
One may hold a diploma in psychology and be a therapist if Budha is sharp, profitable and academic (e.g., the [uchcha-Budha] in 11). Psychological insights are also essential in police work, in medicine, in corporate business, and in education.
Joint assets of marriage are complexly distributed, and may be predominantly social or intellectual capital rather than material money. Depending on Budha's condition, first spouse contributes well enough to the joint kitty when Budha is favored.
However impressionable Budha is notoriously inconsistent, and the spouse may work sporadically, or be on a boom-bust cycle tied to larger social conditions. The spouse's income is not normally a regular-salary type of contribution to the joint marital assets.
Spouse's socializing assists one's career
8th = gainful 11th- from - career10th + the chatty lord of 8 = also the lord of 11.
Through mental, verbal, and gestural articulation, the communications of the spouse will be exceptionally helpful in promoting Vṛścika-1 's professional income. This spouse incrementally advances Vṛścika-1 's position through talking, entertaining, story-telling, socializing, and building conversational relationships.
First marriage: Normally the spouse hails from a family of equal social standing to Vṛścika-1, or from a family with a common set of cultural values. (Compare to Karkata rising, where there is Typically, a larger social-class gap = native higher than spouse.) In-laws are talktive, and the relationship with them tends to be politely superficial.
Deep healing modalities such as psychotherapy, therapeutic massage, and other regenerative techniques are easily accessible to Kaurpi natives, who like to plunge their own inner recesses just as much as they like hearing tales of others' secret lives.
Counseling is often helpful when alliances flounder, because these folk like verbally guided healing and they enjoy making plans, schedules, and having meetings to discuss confidential information . Counseling will not generally succeed However, if Budha occupies a dushtamsha.
Chandra's governance is not impeded in the svabhava of neutral Guru.
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
Sympathetic, nourishing, sheltering Chandra activates bhava-9; therefore, Vṛścika is fundamentally dharma-oriented and loyal to the philosophers, professors, the preachers, and the high priests. Dedicated to the sangha, the temple discourse, the dogma, the university, the global perspective.
May defend and protect [Chandra] any priest or professor, particularly one's own father, even a pundit who has harmed others. If Chandra is afflicted, emotionally based doctrinal issues may arise.
Father, Ceremonial Religion, Philosophical Knowledge, Priesthood
Vṛścika indriya-lagna natives are often born into Temple or university families; the mother [Chandra] is often a professor or priestess; and father (Dharmesha-9 ) may also be a professor or priest
An deep faith is present in their lives, based largely on their direct emotional connection to Nature and Earth. They may not recognize this faith as any type of formal religion. Often, one's belief system is faithful to a deeper truth.
Religious convictions are grounded in the intuitive mind, proven by the cycles of nature, with need of support from orthodox authorities. As 12th-from-10th, dharmasthāna-9 dissolves attachment to public reputation.
Yet, religious feeling is authentic. Vṛścika-born are natural bhakti-yogin . They aspire to pure dedication, as the seek the deep, unconditional embrace of the Mother's love.
Parents and nearby society display religious values clearly during their childhoods, and a strong but compassionate moral framework supports early ego-membrane development. Natural trust of religious authorities and very little urge to test their principles against other religious systems. Charmingly pure - if sometimes naive.
[Simha-Leya] * Leo
Despite the auspicious implications for profession suggested by career-karaka Surya as planetary patron of the career-bhava, the conflict between temporal Professor Surya vs. natural regulator Shani = less benevolent for easy experience in leadership roles.
Simha's bhava, similar to the bhava containing Surya, indicates an area of life in which Vṛścika-1 seeks center-stage praise and attention. Simha brings expectations of a regal, privileged, autocratic experience in the house ruled.
Depending on Surya's radiance in the nativity, Vṛścika-lagna folk are normally quite capable at the high executive levels. In addition+ vidya-pati-5 Guru increases their entitlement to authority in their field of expertise. The ego-membrane wants to hold top office.
Leadership Entitlement Ego
The ideal leadership style = Shani = neutral, lawful, orderly, procedural, impersonal, austere
Ali lagna bring Surya's high confidence to leadership positions, but they also set performance standards too high. Ironically, they often cannot meet their own expectations. If rogesha-6 Kuja is strong, conflict with servants and the masses generally can be exacerbated. As a result of the Shani-Surya animosity, the people do not trust Ali-lagna in leadership roles - despite their expertise.
If Surya is very tame, prestige may be easier to achieve. Drishti of Shani to bhava-10 is also beneficial for leadership legitimacy, as it helps constrain Vṛścika-1 to follow social rules.
Professional Success depends on Surya
Ideally Surya will be angular and receive friendly drishti. But even a poorly placed Surya
may contribute confidence and an assertive, self-focused attitude in leadership roles.
Professional reputation flourishes in specialties of celebrity and political power . Vṛścika enjoys business administration (3) when they have an adequate structure (Makara, 3) to express their
Professional Success depends on Surya
Ideally Surya will be angular and receive friendly drishti. But even a poorly placed Surya may contribute confidence and an assertive, self-focused attitude in leadership roles.
Professional reputation flourishes in specialties of celebrity and political power . Vṛścika enjoys business administration (3) when they have an adequate structure (Makara, 3) to express theirsense of social ranking in well-ordered groups.
Shani being vikrama-pati+bandesha-4 , matters related to collaborative work groups (3), production of reports and announcements (3) and regulation of parenting (4) will constitute their heaviest professional and personal burden.
Vṛścika enjoys managing transactions (3) that contain regulatory policies and bureaucratic information [Makara] and collaborating on teams with people who possess rank and social position (Makara, 3).
of course, much depends upon the lord of the 10th navamsha as well as any graha occupying Bhava-10 or 10th-from-10th = Bhava-7.
Budha's governance is not impeded in the svabhava ofneutral Shani.
Labha bhava 11 * Kanya - Parthya * analysis, argumentation, toxicity, laborers
Lagnesha Budha rules
Vṛścika rather naturally acquires confidential information about hidden wealth (8) and Vṛścika-1 may be quite skilled at tax accountancy .
A Vṛścika native came for consultation; his [uchcha] Budha in 11 promised financial prosperity and his wife's cintamani * mani * money (8) was modest but properly accounted. Furthermore he was friendly with his multi-cultural in-laws (Mithuna, 8).
However, if Budha occupies a dusthamsha, the spouse's money may be a contentious subject.
A Vṛścika native came to see me who had randhresha-8 Budha ill-disposed in 6 with hostile incoming drishti. He was a financially privileged man. He felt profoundly bitter about losing half of his substantial (and somewhat illicitly gained) estate and was engaged in endless legal accusations (6) against his ex-wife
Presuming Budha is well-supported , Vṛścika indriya-lagna is gainful - particularly in the modern information economy. The Vṛścika native has strong analysis and reporting skills which are highly valuable in today's international markets.
Friendships tend to be based on shared pursuit of immediate conversation and exchange of circumstantially important information. As a friend and network participant, the native is rather superficially engaged in helping others to achieve their material and professional goals. Likes to engage in joint planning and discussions toward immediate shared goals, but less committed toward the longer-term development of a community.
After the team project of the moment has concluded, the native will generally retreat into the bosom of the family. Not a community person by nature. Although if Budha is well-disposed, the native may be a highly effective talker. One uses words to get what one wants. Effective in meetings; often perceived as intelligent and well-informed.
[uchcha] Budha in 11 is a quick and efficient developer of nearly instantaneous relationships. Able to extract the important information from a relationship immediately and accurately. Knows "what the problem is ". May specialize in discovery and recording of arguments and conflict scripts. Excellent for police detective, investigator, forensic science.
A feminine nativity for Vṛścika may have more male friends than female; and those females whom she does count as a friend should be quite sporty.
Most likely friends are siblings, school-mates, team-mates on production teams. It is beneficial for one to play team sports so that one may enjoy the instrumental but cheerful benefits of the sporting network affording travel and social opportunities. Another alternative is to join a religious community or Sangha which may provide the large-group structure of belonging.
Without engagement in some variety of instrumental, short-term goal oriented teamwork, the Vṛścika native who lacks deeper group bonding skills may become isolated.
Relationships with siblings, cousins, and former school-mates may constitute one's best lifelong network.
if rogesha-6 in 11:
Presence of rogesha-6 Kuja in Kanya-11 can indicate one who becomes friendly with soldiers and police. Good for membership in the 'brotherhood' of weapons-users, including hunters-fishers and athletes, but excludes others less empowered.
* 12th from Vṛścika-Thriketta navamsha
* 12th from Vṛścika Chandra
Vyaya bhava 12 * Tula - Vanika * s ense pleasures, private delights, imaginative arts
Kalatrakaraka Shukra lord of yuvati-bhava increases marital harmony but also introduces enemies of the marriage.
Bhava-12 is a lovely sanctuary space providing many gracious pleasures, and travel away from the homeland tends to be a luxurious experience (nice hotels, even nice prisons). Nevertheless Shukra lord of 12 evokes enemies of the marriage = 12th from 7th.
Depending on the strength of Shukra, amorous opportunity awaits Vṛścika-1 in hostels hospitals and hotels; in dreams and dormitories, monasteries; long journeys abroad; and within the confines of the artistic imagination. The role of the Muse is much increased in this life.
The meditation and inner sanctuary house is much aided by pleasant Professor Bright Beautiful Bhrigu lord of Music and the Mouth, who increases the delicate sensual practices of private 'studio' imaginative arts, savoring of delicious foods, and all variety of bed pleasures. Deep healing through relaxation using essential oils, sensual touch, and profound"bed pleasures " brings them into a meditative state.
Enemies of the first marriage, always indicated by the ruler-of-12 and graha within Vyaya bhava, tend to be feminie-figures with diplomatic and negotiating skills. They are gracious and well-mannered, generally quite attractive, and enjoy harmonious relationships.
Enemies of the second lifepartnership , always indicated by the yuvati-pati-7 and graha within yuvati bhava, are females (notably the first wife) who are possessed of sensual beauty, enjoy luxuries, and control considerable wealth.
The first and second wives, both in a 6/8 relationship to each other, are locked into a disagreeable state.
Body-calming meditation and spa-type deep relaxation are very accessible. Healing sanctuaries, fine hotels and lovely ashrams readily open their doors. However, with Shukra as 12th lord it may be tempting to take the false route to bliss - drugs and alcohol - rather than Sattvic meditation and prayer.
Vṛścika-lagna enjoys foreign travel immensely. Along with the marital romance and sexuality of yuvati bhava, bhava-12 is the other major source of pleasure for them. If Shukra is strong, they take up residence in foreign lands during Shukra's (or Rahu's) periods. However, the ir search for perfect pleasure is satisfied only in the world of their imaginations.
file update = 19-Nov-2022
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