Division - Group
Class - Classification
[sarga = chapter]
Divisional [Harmonic] Charts
logical categorical Sub-divisions of time
* * 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.
I would like to know what is predicted by my D9, D10, D12, D60 especially in
regard to career. I have heard that good luck or bad luck for the life is seen
in the D60.
Varga such as
D9, D10, D12, D60 are not independently predictive.
Information in the varga is used to confirm or disconfirm the social-material
outcomes of the D-1. Also, good luck/bad luck is a narrative of fortune-telling.
Please do not use the Jyotishavidya for predicting /luck/ . Use the vidya to
gain insight into the soul's learning plan.
Should I predict events from the behavior of the lords of the radix bhava
Can I use the effects of the lords as they rule the "bhava" of the
navamsha D-9 or dashashamsha D-10?
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 behavio
r may be appreciated.
- For example, if one is looking for precise information about children, shift
into D-7 view.
- However, the D-7 view does not override the D-1 baseline view.
- If the D-1 predicts a child-free lifestyle, then fertility suggestions in
the D-7 are not enough to predict children. Conversely, if the D-1 shows
children, then the D-7 can provide some extra information about children.
The D-7 view adds understanding, adds richness, adds supplemental information,
about the topic.
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
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
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.
The reading seems to be based on the analysis of the D1 and D9 charts.
Wondering if the analysis of the D10 chart will change the outcome. I have
noticed that when we add two minutes to the birthtime, the D-10 lagna changes
from a Surya-ruled rashi to a Budha-ruled rashi. Do you think that changing the
rashi of the D-10 lagna makes a big difference in predicting events?
Predictions are never made on the basis of a varga. Predictions are made from
the D-1 graha using various dasha schemes.
Dasha works well for most purposes.
Step-1 is to carefully assess the rulerships of the bhukti-pati.
- Once the bhukti-pati [and if necessary the pratya-antara-dasha pati] are
identified, Learning Curriculum predictions are based in the meanings of the
bhava ruled by the bhuktipati, as counted from indriya- lagna and also with
equal importance as counted from Chandra-lagna of D-1. Check to see whether
gochara-Shani or gochara-Rahu may be visiting the bhava owned by the
bhukti-pati within the duration of the bhukti.
Step-2 would be to examine the D-9 to determine whether the conscious
expectations from D-1 may be contradicted or altered by the bhukti-pati
rulership of bhava in D-9.
- Prediction can be refined at this point by noting that matters of the
social-material reality from the D-1 tend to produce certain Learning Curriculum
effects in consensus reality, but one might notice that the psycho-spiritual
reality that generates the ongoing internal narrative could be focused on a
different type of learning experience.
For example if for a Hasta-1 birth, Budha rules 1-10 - very busy, skilled
communicator, commercially oriented, Yet in navamsha from a Mesha lagna,
Blustering Budha rules 3-6 in
D-9. The prediction would be for external
career public life to be mentally super-engaged [D-1] yet the intimate life
could be on schedule for some mental-or-physical health challenges [emiting from
Step-3 can vary from according to the query. Select the varga that
specializes in the topic of the query.
- For example, for professional success questions, check D-10 and adjust
expectations by noting Budha's terrain in D-10. Perhaps Budha in D-10 is a
bandesha, which suggests that among the other multifarious interests of Clever
Budha, one may have some administrative interest in real-estate or vehicles. But
in this example, real-estate is an incidental detail - not a key goal of the
learning sequence [bhukti].
The varga can provide adjustments, refinements, slightly sharper focus on a
certain behavioral area of life, but the varga never provide the leading purpose
of the bhukti.
- Metaphorically, ranking the detail supplied by a varga is like comparing the
learning objectives of an entire academic term to the goals of completing some
important homework assignments. Perhaps the student will be studying academic
physics, and several of the homework assignments contains problem-sets in which
the student must apply the rules of physics to a situation involving engine
dynamics. The engine dynamics are a tangible detail within a multi-month course
that may also include many other kinds of homework. The detail is meaningful,
but its importance is lower. The lasting value and higher purpose of the bhukti
is comparable to the student's long-term learning of theoretical physics. The
contact with engine dynamics is secondary and often fleeting, although it may be
memorable and real.
Strive to thoroughly understand the actions of the bhukti-pati in the D-1.
- For bhukti periods which endure for several years -- for example,
Shukra-Shukra svabhukt i-- it may be necessary to base the
predictions upon the tertiary rulers / pratyantardashapati.
After the D-1 effects are enumerated, any major gochara effect must be
incorporated For example, during any Shani bhukti, it is essential to factor the
Then complement the social-material view from D-1 with the psycho-emotional view
from D-9. Finally, look into varga for confirmation. Varga are only for
confirmation. Varga are never a basis for primary prediction.
Wishing you and your family every happiness, healing from sorrow, guidance by
inner light, and success in all of life’ s endeavors,
Barbara Pijan Lama, Jyotishavidya
Varga Names and confirming values
D-1 Kundala = Root = Radix = Rashi =
social-material outcomes which are measurable in the field of consensus reality.
Confirmation of the characteristics of those sections of the Learning Pathway
which require social identity and physical
Look in D-1 for mirroring of the outcomes of the D-1
D-2 = Hora = distribution of historic assets,
conserved merit, hoarded resources. Confirmation of the characteristics
of those sections of the Learning Pathway which require akashic memory +
[drekkana] = sibling-cousins, use of the hands,
mentality, communication skills, commerce,
task management. Confirmation of the characteristics of those sections of the
Learning Pathway which require business activity + frequent interaction
with a cohort. Look in D-3 for mirroring of the outcomes of the D-1
= property ownership-stewardship , ethnicity, security, attachment
to an ancient
way-of-life, gardens, elemental
spirits. Confirmation of the characteristics of those sections of the Learning
Pathway which require habitual rootedness in a terrestrial locality.
Look in D-4 for mirroring of the outcomes of the D-1
D-6 Shastamsha = Confirmation of the
characteristics of those sections of the Learning Pathway which require
conflict due to unfair conditions, toxic imbalance, or disagreement.
Look in D-6 for mirroring of the outcomes of the D-1
D-6 is a Tajika varga from the Persian-Tajik tradition [not
D-7 Saptamsha = alliances, trusts, promises,
agreements. Traditionally, D-7 is consulted for additional evidence regarding
the production of children considered as the fruits of marriage. Confirmation of
the characteristics of those sections of the Learning Pathway which require
fair bargains + yoked partnerships. Look in D-7 for confirmation of the
outcomes of the D-1
= Confirmation of the characteristics of those sections of the
Learning Pathway which require sudden, unexpected changes leading to
rejuvenation. Look in D-8 for confirmation of the outcomes of the D-1
D-8 is a Tajika varga from the Persian-Tajik tradition [not Parashari-16
D-9 Navamsha = profoundest expectations, core
beliefs that are often stored underneath the surface consciousness, partnership
expectations of the partner, astral
experiences, fourth-dimensional patterns. Confirmation of the characteristics of
those sections of the Learning Pathway which require awareness of
Astral awareness is often obtained via
attention to spiritual guidance
or via joining an avowed relationships. Both meditative
listening and marriage can act to expose certain features of one's materially
unseen self. Every graha has two faces = a public-facing D-1 face and an
inner-facing D-9 face. For example, Budha-Hasta-1 in D-1 seems meek-and-mild,
but in D-9 that same milquetoast Budha will transform into a champion-competitor
Budha-Mesha. Look into D-9 for confirmation of the overall wisdom-seeking
outcomes of the D-1
D-10 Dashamamsha = social authority,
leadership, professionm respect,
dignity, career. Confirmation of
the characteristics of those sections of the Learning Pathway which require
leadership responsibility + public duty. Look in D-10 for confirmation
of the outcomes of the D-1
D-11 Rudramsha =
friendships, social gridworks,
distribution networks, marketplace linkage, gainful association. Confirmation of
the characteristics of those sections of the Learning Pathway which require
community connection + economic participation. Look in D-11 for
confirmation of the outcomes of the D-1
D-11 is a Tajika varga from the Persian-Tajik tradition [not Parashari-16
= refers to ancestors 
specifically the parents and grandparents, and more broadly the
action of symbolic, imaginative understanding. Confirmation of the
characteristics of those sections of the Learning Pathway which require
private spiritual guidance. Look in D-12 for confirmation of the
outcomes of the D-1
D-16 Shodashamamsha = specification of
, traditionally referencing vehicles and
transport pathways, including airways, waterways, and roadways.
D-20 Vimshamsha = specification of
4th amsha + 5th-amsha
, traditionally referencing wisdom. The 4-5 pairing references
rhythmic intelligence, including
attunement to the earth-pulse  which creates a human channel for divine
[Chaturvimshamsha] specification of 8 + 8th-from-8.
Siddhi are transformative powers,
traditionally resulting from initiation  and mystical training .
D-27 Bhamsha = specification of
9th amsha + 3rd-amsha.
Three to the 3rd = three exponent three = 3-cubed. Principled
understanding, discourse on sacred texts, repetitive
handling  of the sacred patterns 
[such as making sacred art] articulation of paradigmatic belief, manifestation
[3 tools] upon the realm of thought [causal plane] world-totality perceived by
mental faculties 
D-30 Trimshamsha = specification of
10th amsha + 3rd-amsha.
Confirmation of the characteristics of those sections of the
Learning Pathway which requires arishtha,
general varieties of risk, general mischief.
Frequently experienced as a conflict between the social ordering laws 
versus the personal mentality  may take the form of business-vs-government.
Can be experienced as punitive but is normally just
annoying. Due to the
6/8 shad-ashtakya angle between 3 and 10.
[Chatvarimshamsha] = two patterns can operate in D-40. The most common is 4-10
concerning the mother and her social status. Government-related real-estate
items can be here too. The secondary pattern is 5-8, concerning children,
choice-making, and the continuity of their life in the ancestral village.
Lineages which must disband their agricultural roots and raise their children in
the city may see evidence in D-40 that their ancient place or their
ethno-nationalist rituals are not essential to their children [8
transformation]. The 4-amsha relates to locality, a sense of belonging to a
place protected by deities, and Mom.
patterns of 5+9 = 5 and 5th-from-5th, signify the individual
intelligence  and the way this choice-making intelligence is guided by higher
viewpoints . One who is attuned to the divine wisdom is living creatively,
without fear. Naturally, wise decisions lead to fortunate outcomes.
Grandchildren may be seen in these patterns. Look for
from the D-1.
D-60 Shashtyamsha = 60 is a cycle-completer.
Patterns of 6 + 10 offer a glimpse into the structure of incarnational learning.
6-10 hold a relative 5-9 angle. It is a definitive and auspicious pair of
patterns can show at an esoteric level, where the spirit /jumps in/ to the
cycle, similar to the way a skillful single dancer would jump into a group of
dancers in motion. Timing is everything. 60 is a
full cycle in the earth-pulse
base-12 system. Patterns of 5 + 12 are also here. Functionally, a shasty-amsha
difference helps to distinguish twins.
QUOTATION from V. S. Apte, Practical Sanskrit-English Dictionary
SUBDIVISION, class, category, section, or group
mathematical square power
One who excludes or removes or averts
A separate division, class, set, multitude of similar things (animate or
inanimate), group, company, family, party, side
Any series or group of words classified together
A class or series of consonants in the alphabet ...
everything comprehended under any department or head, everything included
under a category, province or sphere of.
A section, chapter, division of a book
(in alg.) the square of a number
Names of the Sixteen Parashari
- D-1 Rashi Kundali = materializing conditions of embodiment
Hora = balance of treasuries
D-3 Drekkhana = sibling-cousin group,
= basic security, schooling, foundations
D-7 Saptamsha = children understood as the fruits
D-9 Navamsha = spouse , understood as the fruits
D-10 dazamamsha-10 = social authority,
leadership, profession, civic duty, career
D-12 Dvadazamamsha-12 = parents
D-16 Shodazamamsha-16 = vehicles
D-20 Vimshamsha = sacred wisdom
[Chaturvimshamsha] = siddhi empowerment
[Nakshatra amsha] = mentality
D-30 Trimshamsha = general mischief
= spiritual foundations
= ability to give-and-receive teachings
D-60 Shashtyamsha = present life empowerments
(look for radical lagnesha role in D-60)
BPHS Sarga-7, Shloka-1-8
"Now, I will explain the use of these sixteen divisions.
Happiness through co-born from
fortunes from Chaturthamsha
sons and grandsons from Saptamsha
power (and position)
parents from Dvadazamamsha-10
Benefits and adversities through
* worth-ship * worship from Vimshamsha
learning from Chaturvimshamsha
strength and weakness from Saptavimshamsha
evil effects from Trimshamsha
Auspicious and inauspicious effects from Khavedamsha
All indications from both Akshavedamsha and Shashtyamsha
These are the considerations to be made through the respective vargas.
The bhava whose lord is in a malefic Shashtyamsha will
diminish, so say Garga and others.
The bhava whose lord is in a benefic Shodazamamsha-10
This is how the 16 vargas are to be evaluated."
This chart is from Das Goravani at
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"
That tiny spring is not physically big or heavy like the full-grown river. At
the source, it is fairly easy to
redirect it. Yet, intentional changes made to a small
originating and determinative thought can have massive"downstream" consequences
Changing the nature of that tiny spring can change the course of a great
With that awareness in mind, let us approach the study of varga charts with
an interest in isolating some of the more subtle and mentally"manageable"
thoughts that are more easily amenable to positive adjustment.
Expectations revealed at the varga level are purely thoughts and they are
absolutely amenable to conscious control.
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.
OK, they are a script! As always it is possible to re-write the script but
only if one becomes conscious of the deep-seated psychic patterns lodged in the
depths of the subconscious mind.
Most people walk through these scripts like robots. The
field of expectation
= the result of accumulated experience which predisposes one to react in
Usually there is a repeat of the expected behaviors. Initially the treatment
received in childhood is repeated in adulthood. Familiar patterns are re-enacted
within marriage, career, raising one's own children, handling parents and
There is a set of expectations for each of life's basic undertakings.
Marriage alliance, children, career, entreasurement, parents, home, schooling
are pre-disposed by the dominant paradigmatic patterns. All present unfoldment
contains interactive fruit of parallel lives.
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 =
D-4 Chaturamsha expresses the
of social, emotional, physical, and economic security = food, clothing,
shelter, cultural acceptance, and customary manners
D-16 Shodazamamsha-10 = focus on vehicles
D-24 Chaturvimshamsha (Siddhamsha) = diploma,
examination, and all the stress-and-worry associated with uncertainty about test
results = access to the empowerments of education
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.
Exempli gratia, for matters of education , radix
bandhupathi-4, ruler of bhava-7 and radix Budha are is the primary
bandesha-4 is usually the strongest of these, and
bandhupathi-4's radix character will likely set the paradigm for
foundational schooling in this lifetime while
yuvati-pati-7 ruling 4th-from-4th and diploma-karaka Budha contribute
thematic variations within that paradigm.
for Tula indriya-lagna and
bandhupathi-4 = Shani.
One works hard to utilize whatever educational opportunity is allotted to
them. Shani's character as defined by Shani's rashi, bhava, yoga, and drishti
received, is determinative in predicting education for the native .
However, to fully understand the limits and achievements regarding education
for the native, we must see not only the obvious role of Shani (and Shukra
yuvati-pati-7 and Budha) but also we must check the role of Shani
(and to a lesser extent Shukra yuvati-pati -7 , Budha, and any graha involved in
a parivartamsha yoga with Shani)
(Note that other varga related to bandhusthāna need not be consulted to
answer a question about education. D-4 which is for the shelter and prosperity
aspect of bandhu, and D-16 which is for the vehicles, are not relevant.)
Varga charts do not * define* the native 's experience in the assigned area,
but rather provide * c
* 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)
has programmed highly significant spiritual information into the web of
relationships that one expects to encounter in
the environment described by that varga.
E.g., if the lord of D-20 is strong,
spiritual practice is a site of profound self-revelation to the native . The
spiritual path in this case may be smooth (as in a wonderful benefic) or ragged
(as in a violent malefic) but the path is crucially important in this lifetime.
If the lord of Dreshkhamsha-3 is strong in
radix, then teamwork, siblings, group mental process, competition, and
self-made financial well-being are powerful venues for
Mahadasha of the varga lord and its bhukti will emphasize matters of the
varga whose lord is strong in radix.
Self-revelation is required to connect us with missing (subconsciously
concealed) aspects of ourselves.
When we get all the pieces of the Self puzzle, we are whole and at that
moment of wholeness we know God. It is possible to advance on the path toward
realization using any environment, any set of relationships, any mirrors we
If dazamamsha-10 lord is strong in radix, the native is choosing career,
public service, and earthly power as a vehicle for self-knowledge on the road to
The dazamamsha-10 may also be read"internally" that is, the same method as
reading the radix, to very finely tune the profile of profession.
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.
the intra-D-3 7th house of the D-3 [Drekkana] confirms your sibling's
marriage, business contracts and capacity to make agreements.
the internal 10th amsha of the D-9 [navamsha] confirms the first spouse's
career and public standing.
Also read the roles which the D-1 bhava-pati assume within the varga.
radix karmesha-10 should
be strong in dazamamsha-10 to confirm maximum public leadership
POTUS-43 Decision Points 1946-
George W. Bush * radix karmesha-10 [uchcha] Kuja in 7th dashamamsha
ruler of bhava-7 should be strong in navamsha to confirm a happy marital
radix vidya-pati-5 should be strong in saptamsha to confirm benefits from
Also in reading the varga's also pay special attention to the karaka house.
the 10th dazamamsha-10 is especially important for career.
World leaders in Politics almost
uniformly have a powerful 10th dazamamsha-10 .
the 7th navamsha is key to spouse's personality.
the 12th dvadazamamsha-10 reveals character of parents.
A few practice rules for reading varga charts are quite different from
the intra-varga configurations (relative yoga
et-cetera.) are significant in the interior psychological and
reflective life of the native, and they do rather precisely map out the
interactive mechanisms on the material, astral, causal and spiritual planes (and
subdivisions of those planes).
But frankly most people do not possess the level of reflective awareness to
realize that they are subconsciously causing their own effects!
Except for the lagna lord of each varga,
whose relative position intra-varga is so prominent psychologically that one may
recognize its effects, reading intra-varga bhava-lordships will not produce much
useful insight regarding actions on the material plane.
the Jyotiṣika can described in great details the subtle belief-system
interactions defined by D-27 Bhamsha -- but one who does not objectively observe
paradigm of belief
will hardly recognize any truth to this Bhamsha analysis.
For a more vivid and real-world explanation of the event-triggers and their
material consequences, read the effects of varga lordship from the behavior of
that varga bhava-lord in radix.
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
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.
Varga planets are seen only as natural challenger papagraha or
natural pleasure-givers subhagraha.
Budha, bright Chandra, Guru and Shukra are always benefic.
Dark Chandra / Surya / Shani / Mangala / Rahu-Ketu are always troublesome.
If the dasha/bhukti-pati = lagnesha of a kendra of a
varga = the period of this lord will give strong results in matters of
the varga. E.g. in periods of the Moon, varga with Karkata rising are activated.
Or, if Chandra activates the 10th dazamamsha-10 or the 10th navamsha, career can
be expected to intensify. A key method for predicting whether any undertaking
will fare well = determine whether the mahadasha pati and bhukti-pati will
prosper in the relevant varga.
All the usual yoga apply in varga readings,
except for those
yoga which depend on bhava-lordship.
Planets that gain strength in the radix also benefit their varga position.
Exempli gratia, a planet which is
retrograde - vakri
in radix or Vargottamsha in
radix-varga carries good auspice. Bright Moon in radix does well in all varga.
Marriage timing is
(normally) predicted to occur during the bhukti of ruler of navamsha-7 or
lagnesha-1 or Shukra or Rahu, simultaneous with
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-patis. Probably more influential is the
mahadasha pati, although a very long-running bhukti, such as Shukra/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 Shukra 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.
So, look to the navamsha first and foremost for predicting the prosperity of
any undertaking. An event might well occur, but its effects can be good or ill.
For matters of career, a new position may well be obtained, during the bhukti
of 10th lord or Surya.
The current mahadasha-pati must be favorable in the dazamamsha-10 for true
excellence in public service and full recognition of leadership to flower.
the deepest insights available in Jyotisha come through recognition of the
matching energies that link us into various other people, environments, and
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!
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!
Unrecognized [akashic memory patterns]
is resolved through this knowledge.
to see the energy in YOU that IS CREATING YOUR REALITY - children, career,
wealth, education, spiritual development, parents, siblings,
et-cetera - follow these three steps:
the radix shows real-time material life. Locate the ruler of the radix house
which signifies the matter at hand - bhava-7 for marriage, bhava-10 for
leadership, respect, career, et-cetera.
(varga) shows the fruits of that reality. Find that ruler in the
relevant amsha (D-9 for marriage, D-3 for siblings, D-12 for parents,
see the lord
of that amsha sign
within the radix. This is the part of YOU -- the seed of the projection --
that is creating the reality seen in the amsha.
If this planet is doing well in radix, expect a smooth ride in the matter at
If this planet is troubled, the amazingly good news =YOU CAN FIX IT. All
skandha, the accumulated heaps of [akashic memory pattern], can be improved
through CONSCIOUS attention.
Under supervision of a therapist, psychic counselor, guru, meditation
instructor - or just by personal self-discipline and commitment to remain"awake"
to the action-reaction patterns dominating our lives - these compulsive patterns
can be released and replaced with positive energy.
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.
From: the writings of the eminent Jyotiṣika,
Rohini Ranjan :
Vargas are grouped in sets of six, seven, ten or sixteen.
These are known as
Shad, Sapt, Dasha
or Shodasha-vargas .
If planet is in 2, 3, 4, 5 or 6 good vargas (exaltation,
mūlatrikoṇa, own, friendly signs,
or a sign that is owned by a planet ruling an angle (1,4,7,10) from the
then it is called kimshuka, vyanjana, chaamara, chatra, kundala.
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.
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,
To the above ten, add
I was wishing to understand the difference of Divisional Charts of D-5 and
5th house in a birth Chart denotes, Fame, Children, Creativity, Love,
Romance. The 5th house is again sub divided into D-5 and D-7.
For Love do we need to consult the D-5 or D-7? Since both are sub-divisions
of Fifth house?
Where to look for Radix vidya-pati-5 in sub-chart for success in love and
Do the Divisional charts give such results also? Kindly tell.
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
Jyotiṣika, so please do keep an open mind.
D-5, D-7, and D-9 within relationships
Building a knowledge base
As with all Jyotisha practice, looking at a variety of charts is the best
path to understanding of varga significance.
Avoid fixating On one or two emotionally charged
As with all Jyotisha practice, looking at a variety of charts is the best
path to understanding of varga significance.There is too much anxiety associated
with the nativities of persons regarding whom one has powerful
expectations . Rather, study a variety of nativities of persons
well-known to you such as parents and grandparents, siblings and cousins,
co-workers and neighbors, in order to establish a neutral and data-driven
Since the vidya engages both lunar intuition and solar reasoning, Jyotisha is
not exactly empirical science. Yet, it is important to see a wide variety of
Jyotisha nativities in order to validate the teachings of the classics.
Otherwise, unfortunately, the whole enterprise falls into conflict and
Read lots of charts! Even a
beginner offer a brief, positive
Regarding D-5, D-7, and D-9:
D-5 Panchamsha is not too much used, except for answering questions from
those seeking Fame, Celebrity, Applause, or other ego-flattering effects of
natural 5th house = individual creativity. These questions usually come from
actors, politicians, and those in the entertainment or
For Romance or Idealization
(which is presumably what you mean by love) of Self and Other, look
to the D-5.
D-5 provides an accurate psychological view of idealized, poetic love,
including the love of children. It is nearly impossible to see the negative
attributes of one's own beloved children, unless one suffers a projecting
D-5 shows fine-tuning of one's ability to channel true genius.
Everyone has "genius " which is the purest expression of divine intelligence
channeling through one's unique character. But not everyone has permission to
express that genius. The D-5 will give a closer view of the
Surya-driven "Self-expression" . D-5 at maximum can confirm brilliant
creative genius, but always rational-ego-driven.
In the Idealization mechanism, one develops a temporary
charisma which causes the "falling in love" vis-a-vis the Other or
vis-a-vis the Public. The idiom refers to "falling" because romantic
idealization is indeed falling out of normal balance.
D-5 gives a clear view of the idealization-divinization mechanism in the life
of the native .
If radix Vidyapthi-5, radix lagnesha, the arudha lagna, and the lord of the
Lagna of D-5 all point in essentially the same direction --
or if the Jyotiṣika looks across the full range of 16 vargas and sees
perhaps Shukra or the auspicious radix vidya-pati-5 in all or most of the varga
then of course the native is set up for a lifetime of charismatic fame.
One will"fall in love"and"be fallen in love with" frequency and with
intensity, when the Idealization [Surya] mechanism is strongly
Procreativity or the production of children is Typically, Read through the
D-7. What is the logic of using the D-7 saptamsha rather than the D-5 for
children? It is that children are not the product of individual's creativity as
much as they are the
or achievement (11) of the physical union of marriage.
Production of children, although indeed a function of divine intelligence
channeling through the bodies of the parents, is not considered to be primarily
the result of individual self-expression [Surya]. Rather, a child is Typically,
the fruit of two people joined in sensual union [Shukra]. Terms of physical
creativity (procreativity) matters of bhava-5 constitute the
material outcome Of bhava-7.
" Barren" graha (Budha, Shani, Surya) which have other strengths (Exempli
gratia, in lagna, with Chandra, in lagnesha) when prominent in D-7 will
indicate successful gain of children through adoption.
In reality, the desire to produce children for self-justification - rather
than as a service to the divine -- can have a significant ego-membrane
motivation. Nevertheless, the conception will originate in some type of contract
or alliance, whether moral or sensual, whether simple or complicated (as some
adoptions are quite complex and multi-party).
Therefore always consult D-7 for children, regardless of complexities in
the child's situation.
In the case of strong ego-motivation for acquiring/producing a child, Surya
the Self will be in D-7 lagna or similar rationalizing configuration.
Children are considered a function of the marriage contract, at the physical,
social, mental, emotional, and spiritual levels. But children are not a purely
spiritual undertaking - they have a solid physical dimension! - so children are
not seen as clearly through the D-9. For children, the D-7 is quite reliable.
In addition to predicting children, D-7 may show more details about
contracts, agreements, negotiations, commercial transactions, legal advice,
counseling, pursuit of shared sensual experience [Shukra] and other social
balancing and design functions within a marriage or other partnership.
At the human level, D-7 describes exchanges, trades, agreements, and
alliances for mutual benefit.
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.
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 Shukra'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.
Why D-9 and not D-7?
The D-9 shows fine-tuning for All relationships sealed with a sacred
vow , including vows of Holy Orders (monastic vows of poverty,
et-cetera.) consecrations, and promises made to Sacred Spirits.
9th-from-lagna represents one's ability to Hold onto Heaven, or to connect
with the divine aspect of the human self. Dharma bhava is the house of
priesthood, of making and keeping the connection with Divine Truth. The life
partner provides a mirror image of that connection.
If the graha are favorable, The life partnership becomes
the most vital and demanding spiritual practice of the entire
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 a more important for him to do a remedy for that difficult
yoga in D-9.
What is the best approach?
all significations of Jyotishavidya nativity must be read first and
foremost from the D-1.
If the nisturabhashi
yoga exists in D-1 then it is important to consider material remedies. The
leading remedy is SEVA, which is free and excellent.
The D-9 represents the astral plane of human existence. Material remedies
have no effect on the astral plane.
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
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. One may need other people to dramatize
these beliefs in a display fashion, in order to push the subtle D-9 expectations
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
Therefore, focus the remedy upon the D-1
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
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 and your family every happiness, healing from sorrow, guidance
by inner light, and success in all of life’ s endeavors,
Barbara Pijan Lama, Jyotishavidya
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|"and now my friends,
all that is true,
all that is noble,
all that is just and pure,
all that is loveable and gracious,
whatever is excellent and admirable -
fill all your thoughts with these
~~ Paul of Tarsus, Epistle to the Philippians 4:8