Varga vargamsha divisional graphic amsha portions * BP Lama Jyotishavidya

Rashi - Gochara - Bhava - Graha - Ratna - Nakshatra - Amsha - Varga

वर्ग

Varga

Sarga

Parashari Varga

Division - Group

Category - Section

Class - Classification

[sarga = chapter]

Divisional [Harmonic] Charts

logical categorical Sub-divisions of time and meaning

* * 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.

Shada-varga, Sapta-varga, Dasha-varga and Shodasha-varga
Planetary" amsha * ans " nomenclature reading commentary on varga charts
D-5, D-7, and D-9 within relationships
Parashari 16 Divisions
When varga lord has power in radix
How to read the varga charts
The logic of looking into a specific SECTION [varga] of the divisional = "harmonic" charts

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.

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?

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 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.

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.

The Vimshottari 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 D-9].

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 location of gochara-Shani. 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,

Sincerely,

Barbara Pijan Lama, Jyotishavidya

www.barbarapijan.com

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 embodiment. Look in D-1 for mirroring of the outcomes of the D-1 lagnesha .
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 + stored values.
D-3 Dreshkhamsha [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 vikrama-pati.
D-4 Chaturthamsha = 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 bandesha.
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 rogesha. D-6 is a Tajika varga from the Persian-Tajik tradition [not Parashari-16 tradition]
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 yuvati-pati.
D-8 Ashtamsha = 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 randhresha. D-8 is a Tajika varga from the Persian-Tajik tradition [not Parashari-16 tradition]
D-9 Navamsha = profoundest expectations, core beliefs that are often stored underneath the surface consciousness, partnership linkage and expectations of the partner, astral experiences, fourth-dimensional patterns. Confirmation of the characteristics of those sections of the Learning Pathway which require awareness of non-physical self. 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 dharmesha.
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 karmesha.
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 vriddhi-pati. D-11 is a Tajika varga from the Persian-Tajik tradition [not Parashari-16 tradition]
D-12 Dvadashamamsha = refers to ancestors [12] 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 vyaya-pati.
D-16 Shodashamamsha = specification of 4th amsha , 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 [4] which creates a human channel for divine genius [5]
D-24 Siddhamsha [Chaturvimshamsha] specification of 8 + 8th-from-8. Siddhi are transformative powers, traditionally resulting from initiation [8] and mystical training [3].
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 [3] of the sacred patterns [9] [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 [3]
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 [10] versus the personal mentality [3] 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.
D-40 Khavedamsha [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.
D-45 Akshavedamsha patterns of 5+9 = 5 and 5th-from-5th, signify the individual intelligence [5] and the way this choice-making intelligence is guided by higher viewpoints [9]. 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 vidya-pati and dharmesha 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

varga

SUBDIVISION, class, category, section, or group
mathematical square power
strength

Sanskrit Vocabulary

~~ Koeln Digital Sanskrit Lexicon www.sanskrit-lexicon.uni-koeln.de

Amsha =

The shoulder, shoulder-blade corner of a quadrangle
The two shoulders or angles of an altar
A portion or share

varga =

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 ...
- (7 such classes: Guttural Palatals Cerebrals Dentals Labials Semivowels Sibilants and the aspirate h.)
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
strength

Names of the Sixteen Parashari Varga

D-1 Rashi Kundali = materializing conditions of embodiment
D-2 Hora = balance of treasuries
D-3 Drekkhana = sibling-cousin group, teamwork, ensemble
D-4 Chaturthamsha = basic security, schooling, foundations
D-7 Saptamsha = children understood as the fruits of marriage
D-9 Navamsha = spouse , understood as the fruits of dharma
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
D-24 Siddhamsha [Chaturvimshamsha] = siddhi empowerment
D-27 Bhamsha [Nakshatra amsha] = mentality
D-30 Trimshamsha = general mischief
D-40 Khavedamsha = spiritual foundations
D-45 Akshavedamsha = ability to give-and-receive teachings
D-60 Shashtyamsha = present life empowerments (look for radical lagnesha role in D-60)

also: D-6 Shastamsha p hysical illness and bodily accidents

BPHS Sarga-7, Shloka-1-8

"Now, I will explain the use of these sixteen divisions.

The physique from Lagna
wealth from Hora
Happiness through co-born from Drekkhamsha
fortunes from Chaturthamsha
sons and grandsons from Saptamsha
spouse from Navamsha
power (and position) from Dashamamsha
parents from Dvadazamamsha-10
Benefits and adversities through conveyances from Shodazamamsha-10
* 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 flourish.

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"

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 river!
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.

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.

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 predictable ways.
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 siblings, et-cetera.
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

D-7 for children
D-9 for marriage
D-12 for parents
D-3 for siblings

D-30 for c hallenges rooted in mental patterns = to determine the severity of an illness or a legal setback

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 basics 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 karaka.
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 Vṛścika indriya-lagna 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) within D-24.
(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 onfirmation * 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.

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 self-realization.
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 choose.
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 God-realization.
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.

Exempli gratia,

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

ruler of bhava-7 should be strong in navamsha to confirm a happy marital situation
radix vidya-pati-5 should be strong in saptamsha to confirm benefits from children

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.
et-cetera.

A few practice rules for reading varga charts are quite different from reading D-1

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 one's own 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 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.

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 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-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 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!

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.
the Amsha (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, et-cetera.)
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 hand.
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.

QUOTATION

From: the writings of the eminent Jyotiṣika, www.boloji.com 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)

Rashi,
hora,
dreshkana,
navamsha,
dwadazamamsha-10 and
Trishamsha.

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 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

shodazamamsha-10 (khalamsha),
dazamamsha-10 and
shastiamsha.

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

chaturthamsha,
vimshamsha,
chaturvimshamsha,
bhamsha,
khavedamsha and
Akshavedamsha.

Planets in 2 to 16 good vargas: (according to BPHS)

Bhedaka, kusuma, naga pushpa, kanduka, kerala,
Kalpavriksha, chandanvana, poornachandra,
uchcheshrava, dhanvantari, suryakaanta,
vidruma, shakra simhasana, gauloka
and shrivallabha."

Q: Namaskar.

I was wishing to understand the difference of Divisional Charts of D-5 and D-7.

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 romance?

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 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 nativities.
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 knowledge base.
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 superstition.
Read lots of charts! Even a beginner offer a brief, positive reading.

Regarding D-5, D-7, and D-9:

D-5 Panchamsha

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 amusement industries.
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 personality disorder!
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 lagnas --
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 empowered.

D-7 Saptamsha

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 fruit 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).
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.

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 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, chastity, 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 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 a more important for him to do a remedy for that difficult yoga in D-9.

What is the best approach?

A: 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 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. One may need other people to dramatize these beliefs in a display fashion, 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 and your family every happiness, healing from sorrow, guidance by inner light, and success in all of life’ s endeavors,

Sincerely,

Barbara Pijan Lama, Jyotishavidya

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