![]() | ||
![]()
Rashi * Gochara * Bhava * Graha * Ratna * Nakshatra * Amsha * Varga Brihat Parasara Hora Shastra = Nine Mahadasha Periods of the 108-year Vimshottari Dasha Calendar
BP Lama Jyotisha * modern commentary
Nine bhukti ub-periods of the Ketu Mahadasha
Related
|
OM shram shreem shroum sah ketave namah B. P. Lama Modern Commentary School of Earth Curriculum Professor Ketu's curriculum teaches about Surrender, Severance, Incompleteness, and Liberation from the Tyranny of Hope Seven years of Wandering Witness Nine Bhukti of the Mahadasha of
Ketuvaye * Sikhi * Akasha Kavandha * Rundaka duration seven years Modern description of the sequence of experiences structured into the nine bhukti * sub-periods of the Vimshottari Mahadasha of Ketu, written by BP Lama | |
![]() |
||
; |
Ketu-targeted SEVA Why seva is nearly always preferred to Ketu-ratna Vaidurya, the Ketu-ratna, is rarely recommended as a remedial ratana. Generally, the chatoyant chrysoberyl is appropriate only for a small class of usual persons who have abandoned the quest for material attainments and withdrawn into meditation. Best beneficiaries for Ketu-timed Service The matched beneficiaries of Seva during a Vimshottari Dasha period of Ketu may be any person or group that would be apprehended as lacking material ambition. These Ketu-folk are often identified as diviners, clairsentients, psychic channels, monastic meditators, pilgrims, wanderers, and other disconnected eccentrics who have only a minimal connection to the Earth plane. Typically, Ketu-ish persons are spiritual aspirants whose attention is focused on non-material planes. They usually disregard social conventions, are unmarried, may have no fixed address, and may be able to see into other dimensions. Donations to monks and nuns who have taken vows of chastity and poverty may be appropriate, along with aid to those who have lost limbs (Ketu indicates amputation) or are missing other body parts via injury or as a condition of birth. Also orphans, widows, and those who have lost their kinship connections are attuned to Ketu. Recognition for offering Seva? Seva beneficiaries might not express any gratitude for your aid. That is OK. Seva is not intended to produce applause or material rewards. If pursued for the sole purpose of social validation, proving one's noble character, or making a public display of holy virtue, Seva tends to backfire. Conscious service is a fabulous learning tool. The lesson is tightly focused upon one's own planetary placement. By observing its operational patterns in the lives of others, one may gain swift insight into one's own situation. Listen carefully to the repeating narratives of this specific variety of victim, and observe the victims' attachment to their suffering. Then, change one's own narrative consciously. As a learning tool, a remediation, and a mitigant, Seva can be much more effective than ratana, puja, or any other upaya. | |
Ketu mahadasha ++ Ketu bhukti
What to Expect during a Ketu bhukti? Evaluate the placements of Ketu.
Consider
|
Surrender Disregard for consequences Things fall apart Scatter-shot Apathy Dissociation Liberation from concepts, fears, rules Apathetic Ketu = the dried and lifeless tail (cauda) of passionate Rahu. Headless Ketu flutters in the ethers like a flag in the wind. Ketu periods follow a script of disintegration and anti-regulation. A certain amount of wandering and blowing in the wind is expected. For the conscious, intentional surrender of outdated components of the material identity may manifest. The specific social-material effects of the Ketu mahadasha depend explicitly upon Ketu's bhava, ruler, and incoming drishti. Nevertheless, the Vimshottari periods of chidra-karaka Ketu may exhibit some common features. Dispersion of material focus and a tolerance for ambiguity, as well as general apathy toward structure, form, and reality are widely experienced. Each bhukti of the Ketu mahadasha is definitively commanded by its own bhukti-pati, providing nine alternating contexts for overall Ketu-characterized disintegration of forms and formalities. Nine disconnections, nine dissolutions, and nine surrenders can be expected. Before Ketu matures at age 48, Bhukti of wandering Ketu can produce a significant social-identity disorientation due to Ketu's disregard for social caste or demographic distinctions. Yet, after 48, the beneficial states of philosophical neutrality toward supposedly permanent social-material laws and structures may begin to predominate in the consciousness, and the result can be blessedly liberating.
One may feel a pervasive sense of wandering uncertainty. Professor Ketu 's classroom is a field of particulate dispersion. The classroom environment feels as if a slowly swirling dust cloud had descended into the field of vision. Life feels indefinite, foggy and dispersed. The previous bhukti of Budha-Shani was an era of mature but rigid [Shani] closure. The experience of finality and ending during the Budha-Shani bhukti is due not only to the typical effects of mahadasha-terminating chidra-dasha, but due also to Professor Shani's characteristic behavior of imposing a culture of resource scarcity and fear of change within His classroom. Shani the Stopper has already stripped away most of Surya's motivation to ego-individualize. According to the instructional needs of His classroom, Professor Shani has replaced the joy of personal uniqueness with His characteristically unyielding, mature, responsible, and sober realism regarding social class structure and brutal facts of survival. One enters Ketu Mahadasha feeling already tired, resource-poor and cautious of new enticements. Ego-glitter of any kind seems to have lost its glamour; and the craving for praise for performance in school, work, or home duties dwindles to nearly nothing. It is a highly spiritualized state for those who can recognize the supreme spiritual utility of detachment, but if the environment demands social-material engagement then others may display their disappointment in one's level of performance. Things toward which one has been consistently apathetic may rise to the surface of consciousness. Generally, Vimshottari periods of Professor Ketu are scheduled for the purpose of release and forgiveness. The substance, idea, person, relationship, entity, or social role that is surrendered during the Ketu period is by definition spiritually unnecessary. It has outlived its usefulness and it has lost its vitality Maintaining this enervated phenomenon (whatever it is) is costing too much energy within the life system. Thus it is scheduled for release at the appointed time.
Examples of things to be released include experiences from other lives which have expired in their relevance to the current life, outdated relationships that no longer match the authentic life-force energy of the native, parts of the body that may be holding genetic memories that are scheduled for release (hair, teeth, appendix, sometimes other limbs or organs) and other similar scenarios. Professor Ketu is Rahu's dried and lifeless tail which flutters in the ethers like a flag in the wind. Therefore, Ketu periods are often associated with the cutting-off of some desiccated appendage, whether psychic or physical. Along with Professor Mangala, Ketu is the co-ruler of transformative randhra-bhava-8. After releasing the unnecessary form, one often begins a path toward rejuvenation. Ketu is not desired by Rahu. Feelings of emptiness and rejection. Before fully realizing that the Desired One no longer matches the authentic spiritual body, Bhukti of Ketuva may produce a vain hope for connection with an unavailable or inappropriate person, social role, idea, or object. Before the realization of the need to release the attachment, even knowing that the desire is lifeless, one may experience the illusion of connection which dissipates into fantasy, numbness, or distraction. Desires are dispersed into echo awareness that one is not desired by the object of affection. This is merely an echo of one's own higher consciousness signaling that this Object is no longer suitably connected to oneself * although in other lives and other realities the Object may have been a vital companion. The barest vestige of a faded connection Professor Ketu often induces a feeling of attempted reconnection with a person, place, thing, or idea that was significant in a previous life or in a distant phase of the present life. However, the attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is often unsustainable for reasons of spirit. The reasons of spirit often have more tangible echoes in reasons of social class attributes, reasons of knowledge lineage, reasons of ethnicity or race, reasons of doctrine, and other formal rationale. However, the definitive reason for the "non-connection" experience of Ketu = one sees the object of attachment in a distant mirror, as a mere reflection of an already completed script. The object, for its part, will generally not allow the native to make more than a temporary and superficial connection to itself. Professor Ketu often induces a feeling feeling of attempted reconnection with a person, place, thing, or idea that was significant in a previous life or in a distant phase of the present life. However, the attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is often unsustainable. Often Ketu's object of longing (Rahu) is unavailable due to the presence of an unacknowledged, misty, unclear previous *incomplete* attachment in the script of the Rahu-Other. Ketu often indicates a field of perception that is foggy or unclear. Thus the reason for Rahu-Other's distracted inability to connect with the Ketu-native is often swathed in mist. The purpose of this Ketuish conundrum is to see"in the mirror"a behavior dynamic which actually originates in oneself. However, in the condition of longing for the ineffable Other, the behavior is first seen in the Other.
The material-social relationship may survive in skeleton form, while the spiritually conscious intent retreats into the nebulous status of dissociation from social-validation seeking ego-membrane. The svabhukti of Ketu-Ketu is particularly abstract because it does not produce anything material. Professor Ketu teaches through an anti-material force which acts on the astral plane. The astral plane is where expectations, the paradigm of belief, dreams, self-image, fears, and aspirations (breathings) create the seeds of later material manifestation. As one believes, so one receives.
One embarks upon the Ketu bhukti with an expectation of mythical beheading, which manifests as resignation to the state of affairs As They Are . There is no motive to change, intervene, or disrupt. Rather it is as if one were a motionless, sagging-sail ship at sea, stuck in the "doldrums" per Coleridge's "Rhyme of the Ancient Mariner" "all in a hot and copper sky, The bloody Sun, at noon, ' Right up above the mast did stand, No bigger than the Moon. Day after day, day after day,
We stuck, no breath no motion;
As idle as a painted ship Upon a painted ocean." The transitional Dasha sandhi ligature from the previous Budha bhukti across to the Ketu mahadasha = approx 2 years 4 months. That's 1.7 years approx at the end of Budha bhukti and 9 months approx at the beginning of Ketu mahadasha. One method of reckoning the length of Dasha Sandhi between Budha Mahadasha and Ketu Mahadasha =
so that the first 14 months of Ketu period continues to output a significant Budha-style mental dialog. This protection of the continuing mundane daily narrative is a safety device to keep humans from going off the deep end at the beginning of nihilistic, anti-gravity Ketu periods. Because the dasha sandhi ends about mid-way through the Ketu-Zukra bhukti , most people don't really start to feel the separative, observing not participating, wandering spirituality of Ketu until approximately 14 months after onset of Ketu-Ketu. Agenda for spiritual detachment via disappointment in the incoherence of mutual bonds and trusts. Ketu is present, but not involved. Uprooting induces pilgrimage and wandering at maximum potential now. Permeability of the aura, overall state of distraction, and fearful memories of abandonment and rejection Yet, a belief that suffering is inevitable in the human condition may dominate the awareness. Passive, reactive, and in despair. The route and fashion of wandering = determined by Ketu's bhava, bhava-pati, drishti and other characteristics. Ketu owns no bhava and has no material goals. He is a passive observer whose detachment aids intuition (Soma) via eradication of conflicting beliefs and desires (Ketu eradicates all beliefs and desires, whether conflicting or not). Ketu's spiritualized detachment can accept cruelty along with compassion, dehumanization along with divinity. Ketu's wanderings are driven by a sense of pointlessness of the endeavor and a general ennui; the chidrakaraka also grants a tolerance for mindless repetition. Philosophically one is deeply aware of the dictum that nothing lasts; there is only change; and attachment to form is the greatest of all delusions. One enters and exits various environments in an ego-less fashion with little conviction or commitment. If the conscious awareness is very high or Ketu is associated with Guru or the ninth lord, one might bid good-riddance to the world of social-material attachments and take monastic vows. There is wandering and momentary curiosity followed by apathy toward the parade of rupa=forms, as one confirms and reconfirms the original impression that the only thing which stays the same is change. The urge toward pilgrimage and wandering will reach its maximum potential during Ketu-Ketu and the bhukti of the Lord of Ketu. If Ketu's lord is Zukra, the wandering peaks during the 19 months from onset of Ketu-Ketu until the end of Ketu-Zukra. Otherwise, there are two spikes of maximum Ketu-ness: Ketu-Ketu bhukti and then again during the subsequent bhukti of Ketu's lord. Permeability of the aura, overall state of distraction, and fearful memories of abandonment and rejection dominate the awareness. Passive, reactive, and in despair. One's wandering style = determined by Ketu's bhava, bhava-pati, drishti and other characteristics of Ketu. Ketu owns no bhava and Ketu holds no goals . He is a passive observer, and dramatically intuitive, but His intuition is directed to no purpose. Ketu is present, but not involved. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Professor Ketu is teaching a curriculum that focuses upon topics of impermanence, severance, amputation, abandonment, wandering, windiness, disemburdenment, and surrender. Naturally Ketu periods support psycho-spiritual opening of awareness and ego-dissolving projects. Normally, the purpose of marriage is to establish a permanent and fruitful bond of mutual trust. Therefore, sacred avowal during bhukti of Ketuva is rare and unusual. Alliances formalized during Ketu-Ketu svabhukti may be framed via Rahu's political, financial, diplomatic, or other ambitious expediency. The partner tends to be unavailable by reason of sexual preference for a different-gender partner, religious forbidding, or other expression of constitutional disinterest. A marriage ceremony performed during Ketu bhukti may remain unconsummated. The spouse disappears either literally or figuratively, or the behavior of the spouse is exceptionally eccentric. Much depends on Ketu's ruler and upon any graha which may share a rashi with Professor Ketu. Ketu-7 may produce exceptional arrangements for marriages of convenience.
Maraka Agency for Professor Ketu * Exit Opening for dematerialization When Ketu the Releaser is ruled by a graha which itself rules classroom-2 or classroom-7, Ketu becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Ketu also has, independent of His planetary ruler, the individual chidra-karaka agency of a decapitator, cord-cutter, incisor, shredder, slicer, and amputator. Therefore, predominant patterns of Ketu bhukti = scattering of outdated material-world forms. Those left behind may perceive Ketu's molecular dispersal as a physical death. Yet, the native is often aware of the unsustainability of the disconnected bond.
Decease of Relatives
| |
Ketu mahadasha ++ Zukra bhukti
What to Expect during a Zukra bhukti? Evaluate the placements of Zukra Consider
Suave Sensual Zukra has matured? Ketu Mahadasha-pati ++ Zukra bhukti-pati = mutually friendly? (No, they work at cross-purposes)
|
OM dram drim draum sah shukraya namah Professor Ketu's mandate for nebulizing incoherence and spiritualized detachment from material sensations is directly in conflict with Zukra 's agenda to balance, provide and receive pleasure, and luxuriate in the sensual company of human beings. Ketu Mahadasha creates an overall psychic climate of spiritual seeking and a predisposition to non-investment in material relationships. During the Ketu-Zukra bhukti , Shri Bhrigu's agenda can encourage the native to enter a new love relationship or re-invest in an existing marriage. However, the results may be disappointing or neutral. One consequence Ketu/Zukra bhukti may be that the chosen human partner can manifest the Ketu-ish psychological imbalance-seeking-a-remedy . Perhaps the love partner or business partner is longing to bond with someone else, not the native . Generally this dilemma is not discussed within the partnership. The couple flip-flops around in a state of mismatch, unable to set goals, plan their future, or be concrete about anything more complex than their next meal. The best relationships during Ketu period are spiritualized friendships without sexual implications, and direct meditative bonds with one's ishta-devata. Human bonds seem too heavy and easy sensuality quickly develops too much "baggage". Ketu likes to 'travel light.'
Events related to Balancing Bhrigu's bhava location, rulerships, or karaka functions Giving advice + sharing information + partnering POTUS-33 Trial and Hope 1884-1972 Harry Truman
Leadership Duties + Public Respect + Professional Recognition When Zukra activates the 7th or 10th radical bhava or10th navamsha or the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra , Professor Bhrigu carries the potential to elevate the native into socially recognized positions of leadership duty associated with match-making, bargains, agreements, trusts, and contracts. Promotion and obtainment of professional portfolio may be expected. For maximum results, Zukra should possess other strengths via bhava-activating rulership, razi, companion graha, drizti, inter alia. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Zukra bhukti during any mahadasha is a common and beneficial time to join the partner in a marriage contract, provided that samchara Rau-Ketu are transiting a key lagna. Any Zukra bhukti during any mahadasha is a common and beneficial time to join the partner in a marriage contract. Zukra signifies marriage alliance, equity, fairness, balance, and harmonious agreement. Zukra-timed marriage especially indicates the qualities of sweet-seeking Zukra in the marital union, including an adjustable, negotiating, harmony-seeking mate. Mate would also reflect qualities of the rashi and bhava of radical Zukra.
Maraka Agency for Professor Bright Bhrigu * Exit Opening for dematerialization When the DaityaGuru activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Measured from Mesha indriya-lagna, Zukra activates both bhava-2 and bhava-7. Measured from Kanya indriya-lagna, Zukra obtains maraka empowerment as ruler of dhana-bhava-2. Measured from Vrischika indriya-lagna, Zukra obtains maraka empowerment as ruler of jaya-bhava-7. | |
Ketu mahadasha ++ Surya bhukti
What to Expect during a Surya bhukti? Evaluate the placements of Surya. Consider
Splendid Surya has matured? The Mahadasha-pati and Surya bhukti-pati = mutually friendly?
SEVA OFFERINGS for SHRI SURYA Offerings of appreciable assets such as time, money, or valued goods to Surya-entities such as creative performing arts groups or political-action organizations.
Brighten your aura by laughing. Live like a king, and help others to recognize their entitlements. Support individual integrity, personal sovereignty, and human rights. If Surya-yuti-Budha, make jokes. Consider offerings especially to those radiant, confident, creative, game-playing dramatic, fashionable, bright entities who serve adolescents [Budha]. Personal political activism in support of individual authenticity and intelligent ideals [Surya] Wearing red-and-gold garments and ornaments, in praise of the divine light of Surya Seva offerings to father-figures, dramatists, speculators, game-players, royalty. Special focus on fathers of children, and to teachers-or-priests who may be addressed as Father. Offering agni-homa (fire ceremony) to the Earth, in praise of elemental fire spirits and their sparkling genius
Follow the inspiration of the poet Maya Angelou, who wrote, “This is a wonderful day. I’ve never seen this one before.” Offer to the world, the splendor of your own bright smile. |
Via the bulldozer action of elephant-headed Shri Ganesha, Professor Ketu; pushes away all obstacles on the spiritual path. Surya is divine intelligence seeking expression in the human being. Barring an unfortunate 6/12 angle, Professor Ketu; and Surya can cooperate. Professor Ketu; clears the path for pilgrimage, and Surya supplies the ego entitlement to travel that path. the native remains inward-focused, but with a surprisingly self-righteous outer expression. Often a time of high adventure.
Ketu influenced, Surya-characterized Events related to Surya's bhava location, rulerships, or karaka functions
Leadership Duties + Public Respect + Professional Recognition When Surya activates the 7th or 10th radical bhava or10th navamsha or the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra, Professor Suraja carries the potential to elevate the native into socially recognized positions of leadership duty associated with politics, celebrity, charisma, egocentricity, royalty, brilliance, entertainment, game-playing, literary and theatrical creativity. Promotion and obtainment of professional portfolio may be expected. For maximum results, Surya must occupy a supportive angle vis-a-vis Mahadasha-pati Ketu, and Surya should possess other strengths via bhava-activating rulership, razi, companion graha, drizti, inter alia. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Surya bhukti during any mahadasha may support ceremonial marriage, if Surya activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting of the primary axes of the nativity. Marriage during a Surya bhukti may signify a uniquely creative, politically or theatrically intelligent mate, gifting in social entertaining and community linkage, who is frequently one-half of a political couple. Children Maraka Agency for Professor Surya * Exit Opening for dematerialization When Professor Surya activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). For Karkata indriya-lagna Brightly Burning Surya maraka activates-2 For Kumbha lagna, Professor Surya maraka rules-7 For Karkata indriya-lagna or Kumbha lagna, maraka potential is enhanced if Surya occupies bhava-2 or Surya occupies bhava-7. Other combinations
Decease of relatives
| |
![]() |
||
Ketu mahadasha ++ Chandra bhukti
What to Expect during a bhukti of Comfort-seeking Chandra? Evaluate the placements of Chandra. Consider
Candescent Chandra has matured? The Mahadasha-pati ++ Somana bhukti-pati = mutually friendly?
SEVA FOR CHANDRA Seat of Mind * Mens * Moon * feelings * emotional flow During Vimshottari periods of Chandra, SEVA may be offered to the oceans, to mothers-and-children, to charitable organizations that serve young families, and to groups which praise manifestations of the Holy Mother. Seva offered to mothers, schoolteachers, caretakers, gardeners, fisherwomen, and guardians of the land-and-waters can yield a vastly more effective spiritual healing than any Pearl. Worship of the Divine Feminine can be found in all of the world's great religious traditions. Investing assets and attention into agriculture, fishing, gardening, irrigation, and germination is Chandra-positive Earth-seva Thinking of the past and offering fond appreciation to ancestors Aid and support provided to professional nurses, schoolteachers, parents-and-grandparents, protectors, and caretakers is a beautiful and Chandra-appropriate SEVA Consider supporting the protective functions of house-building, sheltering, nesting, fencing, and sustainable settlements. Charities may benefit the denizens of the rivers, lakes, and seas. The beneficiaries may not express any gratitude for your aid. That is OK. Seva is not intended to produce applause or material rewards. It is intended as a learning tool for expansion of wisdom and compassion.
Undulating Chandra |
AUM hreem shreem chandraya namah General characteristics of a Chandra bhukti An era of amplified feelings for home and homeland. One may seek residence near the ocean shores, or shipbound. Retreat to safety and a secure routine. Typically, Chandra bhukti mark times of quiet retreat, ideally near the ocean. Emotional relationships are psychically sensitive and care-taking. Emphasis on domestic routines, food and nurturing, caring for and serving others, staying close to home. Chandra is the garha-karaka for household life. Promoting the experience of familiar, rhythmic, routines and sheltered security Professor Chandra nearly always maintains some degree of comfort. Yet, the outcome depends significantly upon the angle between chidra-karaka Ketu agent of surrender to impermanence and matri-karaka Chandra agent of ancestral deep roots. However, any angle may produce heightened feelings of patriotism, self-defense, attachment to parents, love of the land, need for comfortable rhythms and routines, need for security. Any nativity may expect an increase in the experiences associated with Chandra such as deeper emotional sensitivity, engagement with matters of security and stability, cultural tap-roots, foundational education, patriotism, defense of national-ethnic boundaries and fenced lands, as well as matters of the mother and her folk. The specific outcome of any Chandra bhukti depends upon the bhava-activating rulerships held by Chandra as measured from both the radical lagna and the Chandra-lagna. Outcomes are also affected by drishti entering Chandra, by the role of Chandra's planetary ruler, and very importantly by the bhava in which Chandra resides. Chandra is so sensitive psycho-emotionally that Chandra bhukti outcomes are also particularly influenced by transits of Rahu-Ketu or transits of Shani. In Ketu-Chandra bhukti , Chandra seeks shelter from sudden changes and insecurity along the pilgrim's wandering path.
Events related to Chandra's bhava location, rulerships, or karaka functions Leadership Duties + Public Respect + Professional Recognition When candescent Chandra activates the 7th or 10th radical bhava or10th navamsha or the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra, Professor Para carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected. Professor Somana carries the potential to elevate the native into socially recognized positions of leadership duty associated with parenting, schoolteaching, security and police protection , farming and fishing, housing and real estate, vehicles and transportation (especially the safety aspects) ritualists and routine-makers, patriotism , and all matters of nourishing and sustaining the place of settlement . For maximum results, Chandra must occupy a supportive angle vis-a-vis Mahadasha-pati Ketuva, and Professor Somana should possess other strengths via bhava-activating rulership, razi, companion graha, drizti, inter alia.
Marriage Covenant + Sacred Vows Any Chandra bhukti during any mahadasha may support ceremonial marriage, if Chandra activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity. Chandra-timed weddings especially indicate matri-karaka qualities of the marital match. The union may emphasize adherence to ethno-cultural folkways and established local routines. Spouse may offer a customary, protective, sheltering, parental style of relating to the spouse. The partner may behave in ways that are similar to the mother, emotionally sensitive, securing, or responsive to feelings. Chandra can signify a foundational provider, caretaker, guardian, gardener, or patriot. The mate also may have a connection with real-estate, transportation, border defense, policing, or schooling.
Maraka Agency for Professor Thoma Exit Opening for dematerialization When Professor Chandra activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Measured from Makara lagna, Chandra obtains maraka empowerment as ruler of jaya-bhava-7. Measured from Mithunaya indriya-lagna, Chandra obtains maraka empowerment as ruler of dhana-bhava-2. | |
Ketu mahadasha ++ Mangala bhukti
What to Expect during a bhukti of Mangala? Evaluate the placements of Mangala. Consider
Kuja has matured? Are the Mahadasha-pati and the bhukti-pati mutually friendly?
Mangala-targeted SEVA Celebrate Kuja Colors. While offering Seva and in all activities, throughout any Mangala bhukti, honor Martial Mangala by wearing blood-red and black garments, gold ornaments, and by vigorous exercising the movement-seeking physical body.Mangala seva = movement Conscious service is a fabulous learning tool. The lesson is tightly focused upon one's own planetary placement. By observing its operational patterns in the lives of others, one may gain swift insight into one's own situation. Using the added wisdom gained through Seva, change one's own narrative consciously. As a learning tool, a remediation, and a mitigant, Seva can be much more effective than ratna, puja, or any other upaya. Targeted Seva can alleviate the violence of Kuja''s unconsciously dominating competitiveness by dynamically promoting the well-being of the Mangala people. Service for Masculine Pushing Energies During Mangala bhukti, intentional Seva may focus upon charitable service dedicated to Mangala-figures in any gender, such as athletes, activists, competitors, warriors, military, diggers, divers, plumbers, drillers, explorers, inventors, detectives, interventionists, pioneers, and champions. Mangala prefers to work on a physical level. Service offered to the beneficiaries of the Mangala-Seva should involve physical activity that is sporting, challenging, thrusting, penetrating, and forward-directed. For example, leading science students in vigorous outdoor fieldwork exploration is a Mangala-seva. Discovery Exploration Pursuit Mangala-seva helps those who pursue discoveries. Revealers of newness can be Mangala agents, such as therapists revealing buried trauma, archeologists revealing ancient worlds, defense attorneys revealing facts of the crime, research scientists revealing unseen patterns, or forensic coroners revealing conditions of decease. Mangala seva can be offered to assist any agent who is pro-actively pushing toward a discovery goal. Example for Mangala-Kanya = skilled volunteering or fundraising for legal investigations supporting those falsely convicted of crimes. Recognition for offering Seva? Seva beneficiaries might not express any gratitude for your aid. That is OK. Seva is not intended to produce applause or material rewards. If pursued for the sole purpose of social validation, proving one's noble character, or making a public display of holy virtue, Seva tends to backfire. Offer seva not for reason of improving another person, but rather as a method of self-learning about the energy of this graha.
|
Intolerance toward those not committed to the austerities of the path. Separations and splits from those with whom one can no longer travel (whether the traveling is a physical pilgrimage or one's path leads through more fixed life environments like school, home, and work). Separations are easy, due to Professor Ketu 's fundamental detachment. Rejection of those who are not committed to the rigors of the path. Strict military style of spiritual discipline. Goal-oriented and intolerant of weakness. Co-rulers Traditionally, Ketu along with Mangala are considered as a co-operating team to be the co-rulers of the rashi of Vrischika. During Ketu-Mangala bhukti ++ Mangala-Ketu-bhukti, it may be important to consider that dissociative liberating Ketu can have a virtual rulership of the Vrischika-ruled bhava, even while the more tangible rulership belongs to Kuja.
Events related to Mangala's bhava location, rulerships, or karaka functions
Leadership Duties + Public Respect + Professional Recognition When Mangala activates the 7th or 10th radical bhava or 10th navamsha or the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra, Professor Kuja carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected. Mangala-type duties are Typically, associated with movement, dance, energy, competition, conquest, innovation, engines and engineering, invasion, surgery, sexual pursuit, sport, physical body and its sciences, military, explosion, drilling, diving, weaponry and warfare, heat, speed, investigation, exploration, and male-dominated environments. For maximum results, Kuja must occupy a supportive angle vis-a-vis Mahadasha-pati Ketu, and Professor Angarika should possess several strengths via bhava-activating rulership, razi, companion graha, drizti, inter alia. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Mangala bhukti during any mahadasha may support ceremonial marriage, if Kuja activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity. Mangala-timed vows especially indicate the qualities of Angarika in the marital union, including a physically able, athletic, champion, competitive, exploratory, innovative, dynamically energetic, or warlike mate.
Maraka Agency for Professor Mangala * Exit Opening for dematerialization When Professor Mangala activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Measured from Urisha indriya-lagna and from Tula indriya-lagna, Mangala obtains maraka empowerment as ruler of jaya-bhava-7. Measured from Urisha indriya-lagna and from Meena indriya-lagna, Mangala obtains maraka empowerment as ruler of dhana-bhava-2. Other Combinations Decease of Relatives
Red Currant * ribes rubrum | |
QUOTATION commentary from Shri B.V. Raman, Autobiography of a Vedic Astrologer , p. 99-100 "It has been my experience over nearly sixty years that Rahu as sub-lord, whether in his own period or in the period of other planets, would always create problems of a serious nature, affecting family and personal matters, which would test the mental and physical stamina of an individual whatever be his social, educational, or financial attainments.
There are of course exceptions which I will discuss in due course..." | ||
Ketu Mahadasha + + Rahu bhukti
What to Expect during a Rahu bhukti? Evaluate the placements of Rahu. Consider
Risk-seeking Rahu the bhukti-pati has matured? (age 48) Mahadasha-pati Ketu and Rahuva the bhukti-pati are mutually friendly? (These two are an inseparable pair. Rahu is wily, passionate, and important. Ketu dispassionately follows along.) Now, consider each of these factors again with reference to Rahu's ruler . Rahu gives BOTH effects of His occupied bhava AND effects of the bhava which are ruled by His planetary ruler.
SEVA FOR RAHU Ministries of service offered to Mix-Master Rahu may include beneficiaries who have exotic, culturally mixed, smoky-oily, or light-speckled qualities. Shimmering Rahu is honored by Seva to those considered outsiders, considered magical but perhaps dangerous, considered masters of illusion, considered as dark foreigners, considered related to oils, gasses, or grease. Roguish Rahu appreciates the risk-takers, the over-reaching, the opportunists, the ambitious, the boundary-breeching, the cultural-mixers, the pretenders, the impostors, the grandiose, the fascinating, the marvelous, and those colored in many shades of dark purple or brown. Extraordinary Rahu appreciates philanthropic donations to communities of mixed ethnicity, those who hold multiple passports, organizations the serve immigrants learning new languages and customs while keeping the old traditions too, and those who produce marvelous displays that disappear into a puff of smoke. Over-reaching Rahu accepts offerings of oils, incense, fireworks, and exaggerated imagery such as theatrical masks. Also consider to donate in charity, camouflage clothing, mechanisms of inflation or amplification such as sound-speakers, magic tricks, cosmetics, generators of illusion such as theatrical stage equipment, and entrancing images such as weeping statues and doctored photographs. ![]()
|
OM bhram bhreem bhroum sah rahave namah Defined by Other * Seeking Wholeness, the Tail finds a Head Often a time of dramatic lifestyle change
Terms of contract in relationship alliance = R-K = 1-7 fixed angle A fascinating person is likely to enter the life drama. Often a stunningly psychological period of intense passion to possess a person, place, experience, or thing - coupled with the opposite expectation that the object of desire is unobtainable. On the basis of Professor Ketu 's spiritualized detachment which seems to be leading into monastic austerities - willingly accepted - there springs into the center of attention an astoundingly energized, ambitious, self-elevating, trickster figure. One may feel that "I want what s/he wants" or "I want to do whatever s/he wants me to do." It seems that one's own interests are completely allied with the interests of the Rahu personality. ;It may appear that one has no independent or contradictory needs. If dissociating Professor Ketu; occupies a dissolving bhava such as 8 or 12, one may feel very scattered. An internal narrative may repeat the message that one cannot maintain an independent existence without the defining identity provided by the Rahu figure. Ketu-Rahu bhukti is certainly not an ideal occasion to formalize a legal marriage. Yet motivated by the urgency to lock in a commitment from the fascinating Rahu figure, it is possible for marriage to occur. Generally a union during Ketu-Rahu bhukti = expedient for some ulterior purpose such as a personal elevation in social rank. After some years of uncertainty and wandering during the first half of the Ketu mahadasha (particularly if Ketu or Ketu's lord occupies a dissolving bhava) one may crave access to privileges gained via marriage to a higher-entitlement personality, such as marrying into a (perceived, Rahu) higher-rank family that is distinguished by the appearance of prosperity, achievement, and ambition. The wander-weary Ketu native may embrace Rahu's apparent powers without enquiring too deeply behind the mask. Under these camouflaged circumstances, a lasting union may be difficult to achieve. The partner is not what s/he appears. Despite convincing exterior appearance, the mate may be indeed unmatched, unequal, or unsuitable to the native. Risk-rewarding Rahu-6 ++ nichha-Shani-6 = Dirty-Tricks pave their way to the top, then a tragic fall
During Ketu mahadasha one assumes the role of the disengaged Witness = always a spectator, never a player. Ketu = distant, scattered, sacrificial, non-attached . Ketu-Rahu bhukti often brings Rahu-agents (usually in the role of partner) who are associated with quiet, observant lifestyles (Ketu) which promise an absence of emotional drama and free-ranging peripatetic movements unencumbered (Ketu) by baggage of attachment to persons, ideas, or actions. Behind Rahu-camouflage, the partner-poseur seems to cultivate an environment of spiritual freedom (Ketu) which at the same time promises fulfillment of ambition (Rahu) to obtain higher rank and privilege via association with the elite targeted by Rahu See risk-rewarding Rahu's bhava conditions to identify that targeted elite. The Rahu-agent signals empowerment to provide one with goal-oriented focus that offers respite from the scattered, apathetic Ketu experience that is typically sustained throughout the Ketu mahadasha. This masked agent apparently offers a highly attractive alternative to Ketu's constant wandering. Rahu offers a view of Life at the Top, full of elite privilege and recognition. Scatter-Focus + Attraction-Repulsion + akarshana + vikarshana + Abandonment-Reunion The Rahu agent stimulates the attraction-scattering dynamic of Rahu-Ketu. The partner-agent may appear to be calm but concerned, apathetic but alert. In a very compelling illusion, due to the unique relationship between Rahu and Ketu, the Rahu-agent may presumptively claim Entitlement as one's (long-lost)"Other Half".
One may indeed self-elevate toward the entitlements of The Observers (the pitri) via obtainment of greater spiritual detachment while in company with the Rahu agent(s). Yet this extraordinary contradiction -- abandonment of material desire (Ketu) + ambition for recognition and privilege (Rahu) ultimately creates what modern psychologists call cognitive dissonance holding simultaneous claim to two mutually exclusive beliefs. Toward the end of Ketu-Rahu bhukti it may become more obvious that most of the Rahu agent's glamour is both illusory and ironic. If a key relationship has been formed during Ketu-Rahu bhukti, the end of Rahu bhukti does not always signal the end of the relationship. Guru who brings creative humanistic expansion, including children, follows Rahu and Guru breaks the spell . The logical contradiction creates an impossible conundrum which can only resolve in the fantasy world. Ketu-Rahu bhukti can generate a contradictory inner narrative, exemplified by Doctor Doolittle s pushmi-pullyu two-headed fantasy animal. Maximum apathy (Ketu mahadasha) + passionate desires (Rahu bhukti) may provoke a particularly sensitivity to fluctuations in the lunar cycles. While articulating this narrative, one sounds like a bit of a lunatic. The profound apathy of the chidrakaraka Ketu-native who expects imminent separation can neither accept nor reject chalakaraka Rahu-agent's purported capability to provide reunification of halves resulting in completeness. Should the nativity feature very strong placements of Rahu-Ketu such as Kala Sarpa Yoga or Rahu in bhava-1 or particularly Rahu in bhava-7, the effects of the Ketu-Rahu bhukti can become highly exaggerated with the entrance of a mesmerizing Rahu agent followed by a dramatic un-masking.
Having already surrendered to the inevitability of abandonment after several continuous years of Ketu-ized distancing, one often feels psycho-emotionally overwhelmed, even delirious, in response to Rahu's sudden infusion of passionate excitement.
The characteristics of the specific obtainment urgent-ambition may be found in Rahu's rashi and the bhava, with the bhava significations for Rahu-Ketu always being much strong than rashi values - perhaps bhava definition accounts for 70% of the prediction while the placement of the ruler tells approximately 30% of the story. These Rahu behaviors will apply to any Rahu bhukti during any mahadasha, but they feel especially acute during Ketu mahadasha because the mind is so open under influence of no-boundaries Ketu. Taboo Mixing (Rahu) of tribes and traditions may meet with no resistance (Ketu no barriers) Strange and sudden attractions and rejections . A passive, inexpressible desire to possess the unattainable yet profoundly familiar Other. Deep subconscious recognition that this Other is the One. (Ketu's undeniable "genetic" recognition of His missing head, Rahu.)
Oneself + one's object remain interactive in the same local environment, Yet, the couple cannot mate. Ketu looks longingly at Rahu, but Rahu looks passionately at Mt. Meru, where He wishes to sneak in to the party of the gods. Rahu has no interest in Ketu. One can see the Beloved, one's Other Half, yet One is not recognized. Similar to Ketu, one lacks the status prestige that Rahu is seeking. Exhilaration, frustration, obsession, and certainty that the Other has now been found. Yet, the bond with this miraculously discovered Other cannot be consummated. Potential for an experience of Unrequited love .
Events related to Rahu's location by bhava, or related to Rahu's ruler Glamorous Upsets of the Social Order, Excitements, Thrills, Adventures, Unusual Opportunities, Sudden Success, Unexpected Collapse, Risk-taking, Mesmerizing Performance, Fascinations, Surprises
Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Rahu bhukti during any mahadasha may support ceremonial marriage, if a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity. Rahu-timed weddings show Rahu-the-Mixmaster at work. Rahu-timed alliance suggests a potentially impulsive but also socially mobile and goal-oriented alliance. The partner often hails
from a fascinatingly different set of cultural
roots, a different demographic, exotic social class, unconventional age-gap, thrilling race, or a different religion. These variations
promote roguish Rahu's over-reaching ascent. The partnership seems
intriguing and exciting.
Entrancing Professor
Rahu sees in the partner a mesmerizing
opportunity for expedient achievement. Rahu
may feel utterly fascinated or even psychologically
obsessed with the must-have Other. He acts instinctively without delay. There is
often relatively little time invested in preparation for the
ceremony. There may be only partial agreement of the
families.
Rahu-Rahu svabhukti = a classic era for impassioned or unorthodox marriage
decisions, often in culturally-mixed circumstances which enflame the
ambitions of both partners.
So long as the partners continue to reach their
respective goals
Ketu-Rahu bhukti has certain unique characteristics which include passionate attractions * akarshana * to partners who may be simultaneously desirable (Rahu) and unavailable (Ketu). It may be a time to experience the narrative of unrequited love, or to experience a passion for a person, place, or idea which appears (Rahu) to be capable of satisfying the yearning of headless Ketu to join His severed body Rahu. One is often in the throes of searching for one's own lost body and thus magnetically attracted to the physical appearance of the Beloved.
Because Ketu's impossible yearning for wholeness is directed at Rahu whose gaze is fixated on material-social achievements, often the Beloved does not "see" the native. However, marriages can occur during the risk-taking Ketu-Rahu bhukti . Longevity of the marriage depends upon the marriage profile elements in both nativities, particularly the role of Rahu and the characteristics of the 7th-from-Chandra.
Ketu is not concerned with consequences, while Rahu drives the ambitions. Rahu co-rules Kumbha thus Rahu-Kumbha gains extra power . Rahu-Kumbha produces strong desire for connected, orderly scientific pursuits involving somewhat wild, reckless, disruptive or exotic behaviors. Maraka Agency for Professor Ketu * Exit Opening for dematerialization As chidra-karaka, Ketu governs cut-off, severance, amputation, pulverization. nebulization, and all forms of dematerializing, distancing and disregard. However Ketu's actions are typically triggered by a narrative of escape or evaporation or being sucked into a vacuum. Shri Rahu is a a natural maraka agent. His periods are empowered with Permission to cross shadowy boundaries, and the line between incarnate vs. disincarnate is just such a boundary. Therefore Rahu needs no further justification via His ruler in order to effect a Release. Rahu can also produce the maraka effects of His ruler, or of graha yuti Rahu. For any lagna, Rahu's maraka potential is enhanced if Rahu occupies bhava-2 or Rahu occupies bhava-7.
Decease of Relatives
| |
Ketu mahadasha ++ Guru bhukti
What to Expect during a Guru bhukti? Evaluate the placements of Saptarishi Consider
Has the bhukti-pati matured? The Mahadasha-pati and bhukti-pati Guru = mutually friendly?
Poppies * papaveraceae |
OM jhram jhreem jroum sah gurave namah OM hrim srim blim aim gloum grhadhipataye brhaspataye vim ta aim ta svaha If the Ketu-Rahu relationship continues, it does so on the basis of the more authentic entitlements of Brihaspati. Naturally, look for Guru's role in the nativity to predict the next phase. (For example if Guru = lord of 1-7 navamsha or lord of yuvati-bhava, such a relationship whether personal-union or professional-advising may well continue.) From Ketu's detached and neutral perspective, one knows that the Other is present (proven during Ketu-Rahu) yet Rahu's connection and wholeness may prove ineffable. Based in Guru faith and optimism , one sallies forth into a phase of wisdom, travel, and encounters with teacher-preacher types (Brihaspati).
On the basis of Ketu's detached indiscriminate ability to go where the wind doth blow, one develops a philosophical openness to divine guidance without prejudice toward any particular form. Higher powers may provide perhaps a different path than one might have presumed for oneself. A cheerful optimism, grounded in neutrality and passive observation.
Higher Education and Theoretical or Doctrinal Awards Naturally Guru's bhava determines the manifestation of this bhukti. Overall, Guru bhukti signify the arrival of a significant teacher-preacher figure within wise, sacred locations. The locations are often determined by the residential bhava of Guru. For example Guru-12 location would be meditative or imaginative or distant world, whereas Guru-9 would be a classic university setting but Guru-4 would be a local settlement and Guru-3 likely a commercial business. The emphasis is on wisdom and expansion. Periods of Brihaspati the university-karaka are likely times to complete a tertiary diploma following many [Guru] years of study, particularly if Guru is otherwise associated by rashi or by bhava, and particularly if the native intends to use their knowledge in order to teach. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Guru bhukti during any mahadasha may support ceremonial marriage, if Brihaspati activates either the Svamsha or the navamsha-7 +++ there occurs a suitable transit of Rahu-Ketu to one of the required axes of the nativity. Marriage avowal completed during a bhukti of Brihaspati especially indicates a fertile mate, a philosopher, an ideologue, a paternal figure, a professor, a patron, a preacher, a priest, one whose doctrine of belief is personality-defining, or one well suited to patriarchal roles.
Children Guru bhukti of any mahadasha are naturally fertile periods which tend to produce children on the basis of Brihaspati's role as a natural putra-putriki karaka without regard to bhava-activating rulerships or other rules. Even an otherwise child-resistant nativity may produce children during Guru Bhukti, so long as samchara Rahu-Ketu are transiting a key lagna.
Maraka Agency for Professor Brihaspati * Exit Opening for dematerialization When the Saptarishi rules classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Measured from Mithunaya indriya-lagna or from Kanya indriya-lagna, Brihaspati obtains maraka empowerment as ruler of jaya-bhava-7. Measured from Vrischika indriya-lagna or from Kumbha indriya-lagna, Brihaspati obtains maraka empowerment as ruler of dhana-bhava-2. Decease of relatives | |
Ketu mahadasha ++ Shani bhukti
What to Expect during a Shani bhukti?
Evaluate the placements of
structured
Shani . Consider
Has strict, sober, old bhukti-pati Shani matured ? Witnessing, impermanent Mahadasha-pati
Ketu and permanent, unyielding, change-resistant elderly Shani bhukti-pati
are
mutually
friendly?
Thorn tree in the desert |
Optimism may turn to skepticism and even despair during this double-challenge period, as Ketu continues to dissipate the world of coherent forms while Shani 's cold realism mandates disciplined self-control. Along the path. Focus on work, and spiritual practices. The delicacy and sensitivity of one's psychic perceptions (Ketu) may be challenged by a thoughtless, mechanized, rules-for-the-sake-of-rules institution or socially regulated hierarchy [Shani]. As the Ketu mahadasha moves into its seventh bhukti , one may continue to feel unanchored socially and emotionally with a tendency to float away from the normal field of perception. The individual identity nearly disappears. Doubled loss of ego-membrane coherence is perceived via the effects of two anti-ego agents Ketu and Shani. Ketu continues to suggest openness to other-worldly experience coupled with psychological invisibility. And yet this is a Shani bhukti! There is work to be done! Work process is high-demand low-resource [Shani]. Since one is feeling Ketu-detached and disinvested from material outcomes, the usual process of evaluation and justification measured by material outcomes does not function very well. Yet one proceeds, locked into the structure of time and the institutional rules [Shani]. Regarding all bhukti of Shani * for Thula and Vrishabha lagna only Yogakaraka Shani produces a hard-labor building-block phase that forms a step upon one's longer career ladder.
Despite a low-resources environment which connotes material scarcity, all of the essential working pieces are provided. One tends to bunker-down and get the work done, while simultaneously perceiving that the work is meaningless. The institutional system [Shani] generates tasks which are duly completed while life is pervaded by a persistent sense of exhaustion and ennui (Ketu). Presuming that neither Ketu nor Shani are located in bhava-3, the mental health state benefits from Ketu's detachment and Shani's structure. (However, shani-3 or Ketu-3 can be depressed during an period of Ketu or Shani.) One is usually too busy working to feel depressed. Little time or opportunity for drama. Nothing unnecessary is provided However, nothing unnecessary is of interest. There may be at least one moment of feeling close to death due to Shani-Ketu both being mortal separators. Tangible [Shani] experiences of disconnection (Ketu).
The previous Ketu-Guru bhukti has been spiritually expansive and permissive. During the philosophical theoretical abstract Ketu-Guru bhukti , one floats through the teachings about unrealism. With the mind freed to travel the realms of pure thought, little in the way of material consequences is experienced during broad-minded, theoretical Guru bhukti. Ketu-Shani bhukti may introduce a new era of social-material accountability to the universal ordering systems. Penalty means weight [Shani] Vimshottari bhukti of Shani are generally easier to endure as one grows older. Acceptance of the structure of the law becomes easier after Professor Shani has matured at age 36, and acceptance continues to ease as the decades progress. The older one gets chronologically, the more aligned one may feel with the architectonic of the innumerable nested systems of universal order. Older folks may more easily accept that by residing within these nested rule-ordered systems one may have earned a penalty through some previous irregularity; and that the system for the good of all concerned will eventually act to correct that imbalance-seeking-a-remedy by applying a weighty consequence or a penalty. Further, older folks tend to accommodate rather than fight the regulatory penalty, displaying a sober neutrality befitting their seasoned experience in the material world. For many, Ketu-Shani bhukti is purely exhausting. The weight is unsustainable and one retreats. If Budha is supportive, the next bhukti of Budha might show improvement, but if Budha is beset by challenges then life may feel as if it is grinding to a halt. Special situation for dusthamsha-pati Shani for Simha indriya-lagna and Kanya lagna Even for the chronologically mature native, for the Kanya and Simha radical lagna nativities, Professor Shani-the-System ruler of bhava-6 may teach a particularly punitive lesson for purpose of correction regarding previous un-contractual actions, imbalanced treatment of others, or betrayal of trust - particularly in a marriage. An Ice Age Begins If the previous bhukti of Guru has centered on theoretical teachings while ignoring data that could disprove the theories, it may be a shock when Guru's inclusive global perspective shifts to Shani's regime of strict methods,"provings "and limitations. Guru's generously guiding lights have seemingly been extinguished. Shani's brittle, cold darkness comes on. Professor Shani's merciless insistence on practical reality and hard rules of survival may seem like the onset of a nuclear winter. The system and the people in it may seem to behave"coldly" with icy disregard (Ketu) for one's personal, individual welfare.
For all other radical lagna Ketu-Shani bhukti is a time of reckoning when materially tangible eliminations and separations "test" one in order to prove or disprove the theoretical beliefs. Professor Shani says now we shall see whether Professor Guru's cherished conceptual views are materially true. If Guru has been delivering a convenient truth based on pre-selected information, then Shani's job is to expose the operational structure that is supporting those beliefs to see whether the ideology is sustainable or not. Ketu-Shani imposes a realistic maturity upon the personal narrative. Philosophical claims are disproven by the facts of human behavior. Optimistic delusions about relationships may be flash-frozen then shattered as a method of exposing the truth behind the presumptions. It is harsh but clarifying, and the mental health benefits are measurable due to the eradication of delusion via methods of testing and proving. Usually, Cynical Shani imposes a culture of realism which judges all experience on the basis of material sustainability. Thus relationships, careers, ideologies, visions of the future, and cherished ideals which cannot stand the test of reality must be removed. Age is crucial Professor Shani soberly refuses to support ideals of individual centrality. He harshly denies the glamour of romance, charisma, and intellect (all expressions of Surya). Before one reaches the age of 36, a Ketu-Shani bhukti could potentially feel crushing, devastating, and ego-annihilating particularly in the matter of Ketu's amputative specialty the break-up. Cold and Bitter During the adolescent or young-adult years when the future should glitter brilliantly inviting romance and creative intelligence to flourish, the Ketu-Shani bhukti may seem like a tour through T.S. Eliot's The Waste Land (written about the hideous misery of World-War-1). The young-at-heart may feel old-in-tooth, at least until the Ketu-Budha bhukti brings back some adolescent friskiness. Those older than 36 - can weather Shani's dark realism more successfully. As a general rule, the older one is at the time of Budha-Shani bhukti , the more one appreciates Professor Shani's minimalist aesthetic. The System of universal ordering via associative and distributive networks reaches an optimal maximum during any Shani bhukti. Shanaicarya gives the strongest results for the rashi of His mulatrikona Kumbha. For Simha indriya-lagna nativities which tend to acquire an elder spouse, Shani may indicate a brief karmic situation with the life-partner that is most often characterized by the natural limitations of aging and time. For the native, temporary imbalances-seeking-remedy of the bones and cartilage, particularly the knees, may signal a deeper imbalance-seeking-a-remedy caused by resistance to releasing unsustainable commitments. In the case of Kanya indriya-lagna, Ketu-Shani bhukti may produce temporary conditions animosity or illness. Ketu-Guru bhukti may have permitted some brief over-extension in matters of 4-home-school-parents and 7-relationship-trust-agreement which now arrive to a state of correction. Nerve-and-skin ailments, disputes, or criminal accusations may unfold. Shani bhukti gives most salient material effects per radical lagna according to the bhava that is Kumbha. If Shani occupies or casts drishti into Kumbha, the effects may be more rigidly realistic.
Shani is not a starter * Shani is a finisher. Shani's job is to freeze forward movement in order to impose law-and-order in the world. Shani is an agent of time, aging, rewards given after works achieved, proven mastery , socially responsibility, dignified labor, and public respect. Shani allows only very slow progress and often no progress at all; His preferred condition is fixed, cold, wooden, stony stasis. Ketu's perceptions operates mainly in the spiritual plane. Ketu and Shani control two realms which are "worlds apart". The Ketu-Shani experience is peculiar. Ketu creates a seven-year long mahadasha environment that emphasizes the absence of inherent meaning. Then Shani arrives as the ruler of the seventh bhukti, imposing a strict order of work and reward after accomplishment. Within a Ketu-ruled wandering field of perception that is disconnected from socially approved meanings, bhukti-pati Shani applies regular and systematic conditions. Generally one is working hard according to Professor Shani's rules. But importantly, the meaning of the work is conferred by the social order, by the institutions, and by the phenomenon of Time -- not by the native. One's family and other non-institutional relationships may be unable to register the purpose of one's diligent efforts during Ketu-Shani bhukti . Ketu-Shani bhukti may feel like working in a vacuum.
Potential for dusthamsha related anxiety and stress
Tiring perhaps; restrictive; uncreative; and definitely overworked... but not harmful to body or spirit. Ketu-Shani imposes a quieting order. Events related to Shani's bhava location, rulership, or karaka functions Maturity, Sobriety, Authority of Leadership, Slowness, Retardation, Rigidity, Hierarchy, Social Class, Respect for Age and Accomplishment, Seniority, Systems Regulation, Rule of Law Leadership Duties + Public Respect + Professional Recognition When Shani activates the 7th or 10th radical bhava or10th navamsha the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra Professor Shanaicarya may socially elevate. One may be required to accept recognized positions of leadership duty, governance, regulation, systematization, hierarchies, and the maintenance of the legal order. Promotion and obtainment of professional portfolio may be expected. For maximum results, Shani must occupy a supportive angle vis-a-vis Mahadasha-pati Ketuva, and Shani should possess other strengths via bhava-activating rulership, razi, companion graha, drizti, inter alia. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Shani bhukti during any mahadasha may signal the timing of formalization of alliance. Shani must rule either Svamsha or navamsha-7 +++ a suitable transit of Rahu-Ketu must contact one of the required axes of the nativity. Weddings matched to a jarana-karaka Shani bhukti especially indicate an elder, more experienced, or more senior mate. Shani durosha-karaka also suggests union with a hard-working, class-conscious, sober, socially responsible partner who shows respect for law, longevity, and endurance. Niyama-karaka Shani may require weddings that are less the consequence of personal affection and more imposed by societal rules. Shanaicarya Bhagwan may require a marriage to regulate the weight of shared children. Orderly Shani bhukti-pati can signal witnessed vows of sacred ordination such as Holy Orders. The spouses may be marrying as an expression of duty or in conformance with conventional expectations. Shani-timed vows may also signal a heavy governance portfolio that is shared by the partners. Shani-timed events often carry the weight of pressing material-social obligations. Special notes for Shani-timed marriage When Shani activates the 1-7 navamsha axis, the lifeplan features an orderly expectation of negotiated contracts. Shani imposes pressure to form a partnership according to the conventions of the social order. Shani disfavors romantic love, poetic ideals, and creative entitlement. For partners older than age 36, the alliance may elegantly align personal material goals with dignified social standing. Benefits of Shani-timed marriage may include loyalty to the contract and longevity of the working pair. The conventional expectations regarding division of labor within the union must be scrupulously maintained, particularly with regard to social class, age, position in the hierarchy, caste, and rank. For one possessed of mature, realistic, and sober character, who is able to accept the weight of social obligation, the agreement may well fulfill the expectations of its many stakeholders, including parents, extended family, ethnic group, and faith community. Shani suggests a likelihood that one partner is significantly elder to the other or more senior professionally.
Maraka Agency for Professor Shani * Exit Opening for dematerialization When Shanideva Bhagavan rules classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Measured from Karkata indriya-lagna or from Simha indriya-lagna, Shani obtains maraka empowerment as ruler of jaya-bhava-7.
Measured from Dhanuzya indriya-lagna or Makara indriya-lagna, Shani obtains maraka empowerment as ruler of dhana-bhava-2.
Decease of Relatives | |
The Final Bhukti brings end-of-cycle, conclusion, closure. chid * ched * chidr * cut Chidra-dasha, the final few months of"cutting", may disconnect residual attachments to finished, completed, outdated behaviors so that one may move forward upon the spiritual path. | chid from Koeln Sanskrit Lexicon
| |
Ketu mahadasha ++ Budha bhukti
What to Expect during a Budha bhukti? Evaluate the placements of blustering Budha. Consider
Are the Mahadasha-pati and the bhukti-pati mutually friendly? Budha Main Page
|
![]() The final bhukti requires cutting-off, release, return of unusable energy, forgiveness Unless the native is younger than age 24, the Budha narrative has been ongoing for quite a long time - throughout the 17 years of Budha mahadasha. The internal narrator voice = well established in the interior talking mind [Budha] and hearing it will not feel like anything new. Budha is a planner, an analyst, a describer, an instructor, and an explainer. If Budha is strong, one may be already making plans for the next phase of life which will be Zukra Mahadasha. Typically, the Ketu-Budha bhukti does not yet materialize the plans but may be outlining and strategizing in detail for a forthcoming re-focused push back into the world of attachments. Ketu-Budha = the Summary = Concluding Report = Debriefing stage of the Ketu pilgrimage. Praise for the deep interior awareness achieved, and release of unsustainable beliefs and expectations. Ketu is still pushing away obstacles to spiritual progress, removing attachments, and perpetuating discontent with material reality. Budha wants to think, analyze, to discuss. Budha realizes that the path of pilgrimage is ending, a One feels the urge to make a plan [Budha] for the future. Yet Ketu the passive observer resists mental involvement with the world, and concrete discussions quickly turn into mystical musings. The only type of plan that Budha can develop is a slightly more detailed continuation of the wander -- albeit this final phase of pilgrimage is a bit more commercially engaged. Mental restlessness and confusion. Work undertaken for practical reasons may seem unsuitable, difficult to complete since Ketu is not a completer but rather a disperser. Yet survival needs persist and the work must be done whether suitable or not. Therefore generally: apathy and ennui. Good for partnership and conversation with fellow travelers; short-term travels such as visits to temples and ashrams; visits to family and friends. Conversations, though frequent, tend toward aimless musings. Ketu's spacey intuitiveness provides an unstable foundation for bantering Budha's mundane counting and conversational practices. No sense of direction, and a deep unhappiness from inability for form a clear, mentally precise future plan. Tremendous gap between the longing for a spiritual life that is like looking into a still pool of clear water, versus the mentally busy, daily chat and chatter of modern commercial life.
The path of pilgrimage is essentially completed by the end of Ketu/Budha bhukti . the native has journeyed long enough. The sibling-type partnerships formed during Ketu/Budha may develop into something sweeter during the forthcoming Zukra Mahadasha. But even if the native continues alone, one is finished with the emptiness, the disconnectedness, the minimalist lifestyle, and perpetual wandering of Ketu. Austerity shifts to acquisitiveness, and loneliness to loving daily union. Sensual Zukra seeks luxury + marriage partnership + knowledge of human love.
Best to wrap up ongoing projects and cut your losses on any possibilities long cherished which for their own reasons did not reach their full potential. chidra-dasha of Budha = time to de-clutter, scale back, and relax to clear the mind in anticipation of the exciting new Zukra bhukti forthcoming. Lung ailments such as pneumonia * Budha lungs * may signal that one has received permission to exit the flesh-body. However, normally the present incarnation may persist while enduring a feeling a depletion, which signifies organic processing of grief. Events related to Budha's bhava location, rulerships, or karaka functions Budha can be a karaka for tasks related to studying, reading, writing, explaining, describing, instructing, playing an instrument, drawing, diagraming, handling, and counting. Busy Buzzy Budha does planning, scheduling, documenting, reporting, announcing, messaging, and ticketing. Budha can represent curiosity, handcraft, adolescents, younger siblings, and young people in general. Also Budha is a general karaka for business, sales, marketing, advertising, and transactions. As the karaka for passing examinations, receiving licenses, and earning diplomas or certificates at the successful conclusion of a course of study, Budha often grants school graduation. Leadership Duties + Public Respect + Professional Recognition When Budha activates the 7th or 10th radical bhava or10th navamsha the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra, Professor Para carries the potential to elevate the native into socially recognized positions of career authority and responsibilities. Promotion and obtainment of professional portfolio may be expected. Budha-types duties are Typically, associated with communication, commercial business , marketing, instruction, media-messaging, evangelism, publication, reports and announcements, planning and analysis, management, manufacturing, manipulation, handcraft, apprenticeship, clinical practice, and cooperative work in cohort, entourage, ensemble performers, or team environments. For maximum results, Budha must occupy a supportive angle vis-a-vis Mahadasha-pati Ketu, and Professor Budha-Margara should possess other strengths via bhava-activating rulership, razi, companion graha, drizti, inter alia. Special considerations for Rank-and-Status Raise during the chidra-dasha The closure-and-completion signification of the chidra-dasha does not alter the benefits of public honors bestowed during the chidra-dasha. Yet, the promotion in rank that may be obtained during this final bhukti may signify the end of a period of respected accomplishments rather than the beginning of a new era of public responsibilities. Typically, the titles bestowed during a chidra-dasha social promotion are honorific and summative in nature rather than formative toward the next phase career development. Nevertheless, if Professor Bhrigu is materially strong , the entitlement or authority received even at this time of forgiveness and conclusion may carry forward into the subsequent Mahadasha of Zukra. Marriage + Wedding + Sacred Vows + Covenant + Ceremonial Agreement Any Budha bhukti during any mahadasha may support ceremonial marriage, if Budha activates either the Svamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu which contacts one of the required axes of the nativity. Weddings that occur during a bhukti of samdeza-karaka Budha may indicate that one of the partners is significantly younger (youthful Kumara). Budha-timed weddings also highlight the spouse's mental ability. The marital match may be a capable writer, an attorney, a commercial business manager, conductor of an entourage, ensemble team-mate. The other-half may be involved in sales, marketing, advertising, or public-relations. A younger match may have a gesturing, mercurially alert style which later matures into communicative skill. Marriages timed by Busy Buzzy Budha suggest adolescence, students-studies, sibling-cousins and team-mates, critical thinking, logical argumentation, technical facility, handcraft, communication programming, writing-publishing, scripting, journalism, reports-announcements, commercial business, information delivery, rapidly interactive media-messaging. However, considering that the Ketu-Budha bhukti is the chidra-dasha, this particular bhukti of Budha may be less comfortable for contractual alliances.
Children
Maraka Agency for Professor Budha * Exit Opening for dematerialization chidra-dasha exit marks the End of an Era When Professor Budha activates classroom-2 or classroom-7, He becomes a potential marana-karaka. Maraka teachings include saturation of sense-experience (2) + balanced completion of the life contract (7). Measured from Meena indriya-lagna or from Dhanuzya indriya-lagna, Budha obtains maraka empowerment as ruler of jaya-bhava-7. Measured from Urisha indriya-lagna or Simha indriya-lagna, Budha obtains maraka empowerment as ruler of dhana-bhava-2. Other Combinations
Decease of relatives marks the End of an Era
| |
Predict Ketu Mahadasha effects via placements of (1) Ketu's bhava and (2) characteristics of Chandra Chandra in bhava-1 + Ketu-3
| ||
![]() | ||
![]() Copyright 1994-2094 by Barbara Pijan Lama * Contact * How to Request a Jyotishavidya Reading Barbara Pijan Lama Jyotishavidya Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Zukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Calendar Nakshatra Navamsha Marriage Children Treasury Career Spiritual Wisdom Cycles of re-Death and re-Birth The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies! | ||
"and he said to them,
"Therefore every scribe who has been trained for the kingdom of heaven is
like a master of a house, who brings out of his treasure what is new and
what is old." ~~ Matthew 52 (International Standard Version) |