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![]() Rashi * Gochara * Bhava * Graha * Ratna * Nakshatra * Amsha * Varga | Varga (vRj) Parashari Varga Division * Group Category * Section * Class * Classification Divisional [Harmonic] Charts | |
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**Accuracy of divisional charts depends entirely on accuracy of birth time .** Varga charts can be exceptionally useful. However, if accurate birth time is not available, divisional charts are misleading, and should be ignored. | ||
Q:Should I predict events from the behavior of the lords of the radix bhava alone?
Can I use the effects of the lords as they rule the "bhava" of the navamsha D-9 or dashashamsha D-10? |
A: The blooming of the seeds of expectation produces that which we experience as conscious, external, material events. Material experiences are mapped into the radical nativity The vargabhava function like a kaleidoscope. One may turn-and-twist the framework throughout a stepwise series of perspectives. By shifting, shifting, again shifting the focus, the range of a graha's behavior may be appreciated.
The topically relevant varga viewpoint can (and should) temper the final prediction. Yet, vargabhava are extrapolations from the baseline third-dimensional kundali positions. Varga positions are not the original at-birth birth positions. The timing of the Vimshottari dasha would be expected to produce effects of radical graha, with tempering and descriptive-vocabulary adjustment added as a skill of reading that takes into consideration the apparent range or scope of the graha effects. All prediction refers to a flexible range of outcomes -- never to a fixed outcome. That is because reality is a constantly moving target that is always shifting and changing according to the unfoldment of awareness. An example is navamsha. Due to its intensely psychic nature, navamsha graha positions can greatly assist determination of the range of probabilities for timing of marriage. Rulers of navamsha 1-7 ++ gochara Rahu-Ketu across key axes are indeed predictive of calendar timing of marriage, but only in confirmation of the material-social structure of the D-1. If the D-1 suggests a culturally mixed marriage (Rahu) then that fact overrides the potentials for parent-pleasing unions which might be seen in the D-9. | |
Names and predictive values |
D-1 = Kundala = Root = Radix = Rashi = social-material =projections D-2 = Hora = hoarded wealth = projections D-3= Dreshkhamsha = drekkana = siblings; mental health = projections D-4 = Chaturthamsha = values-fulfillment, fortunes = projection D-6 = Shastamsha = physical illness and bodily accidents= projections * Tajika varga from the Persian tradition, not Parashari D-7 = Saptamsha= children * fruits of marriage and other yoked partnerships = projections D-8 = Ashtamsha = sudden unexpected changes, cycle of death and rebirth * Tajika varga from the Persian tradition, not Parashari D-9 = Navamsha= spouse * fruits of dharma credit D-10= Dashamamsha= power, leadership, profession, career D-11 = Rudramsha= joining, connection, gainful association * Tajika varga from the Persian tradition, not Parashari D-12= Dvadazamamza-10 = parents and grandparents D-16= Shodazamamza-10 = vehicles and their good or bad effects D-20= Vimshamsha= philosophical-spiritual development, permanent wisdom D-24 Siddhamsha= Chaturvimshamsha "vidya" formal education D-27 = Bhamsha= Nakshatra amsha = strengths and weaknesses (opportunities for growth) D-30 = Trimshamsha = "arishta" general mischief D-40 = Khavedamsha = Chatvarimshamsha = projections D-45 = Akshavedamsha = general psychic projections D-60 = Shashtyamsha= projections of restrictions on present life fruits, via debt owed from parallel lives | |
Sanskrit Vocabulary for Varga
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varga =
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Sanskrit Vocabulary Amsha =
varga =
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Names of the Sixteen Parashari Varga |
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BPHS Ch. 7, Shloka 1-8: Parashara says, | "Now, I will explain the use of these sixteen divisions.
This is how the 16 vargas are to be evaluated." | |
This chart is from Das Goravani at www.gorvani.com : | ![]() | |
About Varga Information: | Varga characteristics reflect a more subtle astral patterning that is ultimately determinative: like the iny spring which has the programming (destiny) to eventually become a great river. It is the same with the human mind. Changes made to the small electro-magnetic initiating thoughts, embedded within one's total belief system, can yield huge material improvements through the"trickle down effect"
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The logic of divisional ["harmonic"] charts : |
Divisional charts show the field of psychic expectations created by the accumulation of one's past-life experiences. There are specific, largely subconscious, fields of expectation which humans enact as if they were a script.
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The three most psychically complex relationships we have in this life involve the partner, children, and parents. |
Most frequently used divisional charts
Some of the varga separate the portfolio of one radix house into several specific micro-focus charts. For example, matters of radix bhava-4 which includes all types of foundational security, fencing, boundary-defense, protection =
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Varga characteristics do not override radix characteristics | Rather the role of the radix graha within the varga which are relevant to the question, will supplement and confirm the radix prognosis for the matter in question.
Varga charts do not * define* the native 's experience in the assigned area, but rather provide * confirmation* of radix and navamsha significations. If confirmation of radix/navamsha strength does not occur in appropriate varga, career expectations drawn from D-1 and D-9 should be reduced. | |
When the lord of any varga is empowered in radix (whether a powerful benefic or a troublesome powerful malefic) one has programmed highly significant spiritual information into the web of relationships that one expects to encounter in the environment described by that varga. |
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How to read the varga charts: | One method of approach is to read a varga using the same protocols that are normally used for reading the radical nativity (rashi chart) using the standard meanings of the bhava and yoga. Exempli gratia,
Also read the role which the radix house lords assume within the varga. radix karmesha-10 should be strong in dazamamza-10 to confirm maximum public leadership
Also in reading the varga's also pay special attention to the karaka house.
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A few practice rules for reading varga charts are quite different from the way we read radix charts: |
Except for the lagna lord of each varga, whose relative position intra-varga is so prominent psychologically that the native will often recognize its effects, reading intra-varga bhava-lordships will not produce much useful insight regarding actions on the material plane. the Jyotishi can described in great details the subtle belief-system interactions defined by D-27 Bhamsha -- but one who does not objectively observe one's own paradigm of belief will hardly recognize any truth to this Bhamsha analysis.
Exempli gratia, the ruler of the 6th navamsha is a trouble-maker in marriage. Periods of the rogesha-6 in navamsha causes the spouse to create or experience a loss of marital agreement. If, within the navamsha only, the native would have rogesha-6 occupying the D-9's lagna, then one may be an instigator of one's own marital conflict. However, the native is unlikely to recognize this pattern because he very much perceives the conflict to originate with the spouse. The nature of the trouble-making behavior is more vividly described by the lord of the 6th navamsha's behavior in radix. , The explanation provided by reading the navamsha as if it were an independent chart like radix and evaluating the behavior of rogesha-6 within navamsha only, will be much more psychological and too ephemeral for most natives to comprehend. and much less by his behavior inside the navamsha.
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Marriage timing is (normally) predicted to occur during the bhukti of ruler of navamsha-7 or lagnesha-1 or Zukra or Rahu, simultaneous with samchara Rahu-Ketu visiting a key partnership axis = lagna of Chandra, lagna of R-K, or 1st bhava lagna of the D-1 or D-9. | First of course, the wedding must occur. But once the marriage is sanctified, will it fare well? That depends largely on the health of the navamsha, and the strength of current mahadasha and bhukti lords. Probably more influential is the mahadasha pati, although a very long-running bhukti, such as Zukra/Shani might also be very influential in marriage. If the mahadasha pati occupies a comfortable bhava within the navamsha* and is also a natural pleasure-giver (Chandra Zukra Guru) then all is well. A papagraha in a kendra or trikona is generally manageable with normal adult intelligence. A natural challenger (Mangala Shani Surya) in a navamsha dushthamsha may present a growth-challenge to craft a balanced environment within the conditions of that amsha . If circumstances in the navamsha are bad enough, it would be wise to delay the marriage or, if that's not possible for family reasons, be exceptionally cautious in all marriage communications, while the less benevolent mahadasha remains in effect.
The current mahadasha lord must be favorable in the dazamamza-10 for true excellence in public service and full recognition of leadership to flower. | |
IMO, the deepest insights available in Jyotisha come through recognition of the matching energies that link us into various other people, environments, and experiences. Jyotisha has the remarkable power to show us how we are creating our own reality in real time. It is like a movie script, showing not only the character's lines but also their motivation and history! This insight comes from the INTERACTION BETWEEN THE RADIX AND THE VARGA CHARTS. | to locate the point of origination of any situation or relationship, find the psychological "seeds " of matching energy within ones own character. Find the expectations, preconceptions, or other subconsciously driven reactive patterns which cause repeating situations in life. If you can consciously alter the seeds, you can change the fruit! Karma is resolved through this knowledge.
the key, as any Buddhist will confirm, is to PAY ATTENTION to the reactive pattern. | |
In practice this method applies to any varga. However, perform this study on the navamsha FIRST, for all questions. Navamsha reveals the underlying dharma, or reality, of the situation. After examining the neutral facts of the dharma or"phenomena as-it-is ", then proceed to the individual vargas and do the radix-to-varga-to-radix method there. | ||
QUOTATION From: the writings of the eminent Jyotishi, Rohini Ranjan : | "VARGA-CLASSIFICATION Vargas are grouped in sets of six, seven, ten or sixteen. These are known as Shad, Sapt, Dasha or Shodasha-vargas . SHAD (SIX)
If planet is in 2, 3, 4, 5 or 6 good vargas (exaltation, moolatrikona, own, friendly signs, or a sign that is owned by a planet ruling an angle (1,4,7,10) from the arudha, then it is called kimshuka, vyanjana, chaamara, chatra, kundala. SAPTA (SEVEN) Add saptamamsha to the above six. Planets in good vargas in 2 to 6 vargas are called the same as above. If in good vargas in all seven, it is called Mukuta. DASHA (TEN) To the above seven, add
Planets in good vargas in this classification are from 2 to 10 vargas: Parijaat, uttam, gopur, simhasan, parvat, devlok, brahmalok, shakravahan, shridham. SHODASHA (SIXTEEN) To the above ten, add
Planets in 2 to 16 good vargas: (according to BPHS) | |
Q:Namaskar. I was wishing to understand the difference of Divisional Charts of D-5 and D-7.
Do the Divisional charts give such results also? Kindly tell. | A: great questions! Many Jyotisha beginners struggle with the correct interpretation of varga charts. When I began my studies years ago, I found the matter of interpreting the varga to be a great conundrum. However, the y do make sense upon reflection. What follows is my viewpoint. You will find other viewpoints from other Jyotishi, so please do keep an open mind. D-5, D-7, and D-9 in relationships Building a knowledge base
Regarding D-5, D-7, and D-9: D-5 Panchamsha
One will"fall in love"and"be fallen in love with" frequency and with intensity, when the Idealization [Surya] mechanism is strongly empowered. D-7 Saptamsha
D-7 is a useful varga to consult for professional practice in the contract-making and alliance-building professions, such as commerce and law; also interpersonal counseling and all forms of professional advising including int'l diplomacy and peace-making roles. D-9 Navamsha For the true, non-rationalizing and non-idealizing, wise and inclusive, divinely guided love of sacred *marriage*, ruled by Brihaspati (not Surya's D-5 and not Zukra's D-7!) look to the D-9. The essential complete and all-inclusive mirroring function of established marriage relationships is reflected in the D-9.
If the graha are favorable, The life partnership becomes the most vital and demanding spiritual practice of the entire incarnation. | |
Q: my friend has a difficult chart with lord of Vrishabha lagna in eighth house. Also he has a nishturabhashi yoga in D-9. One astrologer gave my friend a remedy for eighth house, Laxmi mantra for correcting Sukra in eighth house. But I think it is more important for him to do a remedy for that difficult yoga in D-9. What is the best approach? | A: all significations of Jyotisha nativity must be read first and foremost from the D-1. If the nisturabhashi yoga exists in D-1 then it is important. If the yoga exists only in D-9 it is not a material effect; it is only something in the psychic background. D-9 evidence can only confirm what is seen in D-1. All varga except the D-1 are secondary and confirming. The D-1 is always the primary predictor of social-material outcomes. D-9 shows astral background. D-9 is more subtle and not a direct producer of material outcomes. D-9 shows our subconscious beliefs about reality which we are not expecting to enact for ourselves. We need other people to dramatize these beliefs for us, in order to push the subtle D-9 expectations into consciousness. The D-9 is a good predictor for marriage and career because the spouse and the boss are highly empowered Other People who enact our beliefs, so that we can see those subtle beliefs in a clear mirror. Although it often seems like they are not doing what we want them to do, in fact they are doing exactly what we * expect* them to do! D-9 shows what the native has programmed other people to do. Look into D-1 to see what the native has programmed himself to do. Typically we cannot change other people's actions. However, we can change our own programming by changing our intention. Therefore, focus the remedy upon the D-1 configuration. Remedy: Best remedy is always seva. No gem, no mantra, no cintamani * mani * money donation can equal the power of seva. If lagnesha occupies randhrabhava-8, one is benefited psychologically via the offering of seva that is shaped as an action of helping people cope with sudden unexpected changes, disaster (natural financial social marital medical et-cetera.) or emergency or sudden eruption of unexpected force such as attack. If he can help others with their fears and trauma, then he can learn the truth of his own healing powers. lagnesha in 8 indicates a healer. It is a supportive placement when properly understood and properly deployed. But they must learn to use their powers to help when needed and not to meddle uninvited or unnecessarily mystify things. So your friend should say the Laxmi mantra if he enjoys that nice sound, but then he should do something practical and offer seva to people who have been shocked. When he learns more about shock (shakti) he will be a better healer. wishing you every happiness and success in Jyotisha studies, Sincerely, BPL | |
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