Ketu Cauda Draconis * Vimshottari MahaDasha * BPL commentary * BP Lama Jyotishavidya

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is appropriate only for a small class of usual persons who have abandoned the quest for material attainments and withdrawn into meditation.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

swabhukti
duration of the bhukti: 5 months
graha pakvata : Ketu periods yield improved results after age 48 = the age of maturity for Shri Ketu

What to Expect during a Ketu bhukti?

Evaluate the placements of Ketu.

Consider

the rashi + bhava occupied
Shri Ketu owns no bhava -- but consider the Vrischika co-ruler relationship between Ketu ++ Mangala
the angle from the mahadasha-pathi to the bhukti-pati
incoming graha-drishti (Ketu sends no outgoing drishti)
current gochara transits
chronological age of the native.
Has Ketu the wandering Witness matured ?
Are the mahadashapathi and the bhuktipathi mutually friendly?

Ketu Main Page

Surrendering Ketu reaches maturity = age 48
BPHS Ketu Mahadasha
Ketu Mahadasha, BPL modern comments
Traditional remedial ratana for Ketu

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-pathi, 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 Vimshottari dasha period of Budha-Shani was an era of mature but rigid (Shani) closure. The exxperience 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 is that 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.

If Ketu's ruler = Surya, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to the father, to individual entitlements, to gambling.
If Ketu's ruler = Chandra, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to mother, bondage to the past, or to guilt.
If Ketu's ruler = Mangala, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to competition, to physical dominance, to fighting.
If Ketu's ruler = Budha, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to siblings and cousins, to neighbors or workmates, to talking.
If Ketu's ruler = Brihaspati, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to children, to priests, to religious orthodoxy.
If Ketu's ruler = Zukra, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to sweet temptations, to the promise of reconnection with a previous passion, or to alcohol or drugs.
If dissociative Ketu's ruler = Shani, the unresponsive Rahu-Other may be disinterested in the native due to Other's amorphous, unacknowledged attachment to elders, to social responsibilities, to the government.

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 swabhukti 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.

surrender
spiritual awareness

5 months duration
completely contained within dasha sandhi = carrying over from the previous Budha bhukti . Thus the character of Budha is an essential piece of any predictions regarding this brief but influential transition period.
One may remain somewhat awake due to receding influence of Budha.
Yet matters of the bhava in which Professor Ketu resides are beginning to break up, separate, scatter, and disperse.

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 =

take the full transition period of 2 yrs 4 months and split that in half,

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-pathi, 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-pathi, 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 marriage avowal during bhukti of Ketuva is rare and unusual. 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.

Maraka Agency for Professor Ketu * Exit Opening for dematerialization

When Ketu the Releaser is ruled by a graha which itself rules bhava-2 or bhava-7, Professor Ketu becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Ketu also has, independent of His planetary ruler, the individual chidra-karaka agency of a beheader, cord-cutter, incisor, shredder, slicer, and amputator.

Therefore, Ketu periods always carry the potential scatter the material-world forms. Those left behind may perceive Ketu's molecular dispersal as a physical death. But the native is aware of ephemeral sameness.

Bacteriology 1822-1895 Microbes Louis Pasteur * 28-Sep-1895 (LP age 72) dematerialization via cerebral hemorrhage * Ketu-Ketu swabhukti

Decease of Relatives

Ring of Fire 1932-2003 rockabilly Johnny Cash (JC age 53) 23-Dec-1985 grieved the decease of father Ray Cash * Ketu-Guru bhukti * Guru rules 2nd-from-Surya ++ Sade-Sati

Ketu mahadasha ++ Zukra bhukti

duration of the bhukti: 14 months
graha pakvata : Zukra bhukti yield improved results after age 25 = the age of maturity for Shri Bhrigu

What to Expect during a Zukra bhukti?

Evaluate the placements of Zukra

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native

Suave Sensual Zukra has matured?

Ketu Mahadasha-pathi ++ Zukra bhukti-pathi = mutually friendly? (No, they work at cross-purposes)

Zukra Main Page

Traditional Jyotishavidya Remedial Ratana for Zukra
Sweet-seeking Zukra reaches maturity = age 25
Urisha rashi
Thula rashi
BPHS Vimshottari Dasha of Zukra
BP Lama commentary Zukra-Mahadasha

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.'

If Ketu and Zukra are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for luxury and pleasure.
If the radix Ketu/Zukra angle is uncomfortable , expect some tension between spiritual detachment and attraction * akarshana * to Other.

Events related to Zukra's bhava location, rulerships, or karaka functions

Giving advice + sharing information + partnering

POTUS-33 Trial and Hope 1884-1972 Harry Truman

HT used his WW-1 soldiering experience to build a political expertise in military spending (Budha-6).
During Ketu Mahadasha, Rahu in bhava-10-Kanya became empowered. Mula-born HT gained social authority (Rahu-10) as a budget cost-cutter (Kanya).
During HT's Ketu-Zukra bhukti * Zukra-7 Parivartamsha Budha-6 * the ailing FDR asked then-Senator HT to provide military budget advice (Zukra-7). The advice was consistently good, and HT acquired unofficial top authority over US military spending during WW-2.
With their collegial relationship based on mutual appreciation, HT's identity with military and healthcare (Budha-yuti-Shani-6 rules Rahu-10) made HT a popular choice as FDR's third term running mate.
Within four months of the election, Zukra-Zukra started and HT the mate became HT to boss = POTUS-33.

Leadership Duties + Public Respect + Professional Recognition

When Zukra rules 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 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 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.

POTUS-27-pair Cherry Trees 1861-1943 Nellie Herron Taft 19-June-1886 marriage-1 to POTUS-27 Dollar Diplomacy 1857-1930 William Howard Taft * Ketu-Zukra bhukti * samchara Rahu-Ketu via Simha-Kumbha contact Simha swamsha
Warren Buffett Apr-1952 marriage-1 to Susan Thompson (his age 22) Ketu-Zukra bhukti * R-K samchara Kumbha-Simha contact Simha lagna
Top Gun 1962- drama-commerce Tom Cruise 09-May-1987 marriage-1 (Tom's age 24) to the dramatist Mimi Rogers * Ketu-Zukra bhukti * gochara R-K via Meza-Thula contact navamsha-Chandra
Syria-Pres 1965- ophthalmologist Bashar al-Assad * (BA age 35) Dec-2000 exchanged the vows of Marriage-1 with Asma Akhras * Ketu-Zukra bhukti * transit R-K Mithunaya-Dhanuzya contact Mula-Dhanuzya swamsha

Maraka Agency for Professor Bright Bhrigu * Exit Opening for dematerialization

When Zukra rules bhava-2 or bhava-7, the Daitya-Guru becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Mesha lagna, Zukra rules both bhava-2 and bhava-7.

Measured from Kanya lagna, Zukra obtains maraka empowerment as ruler of dhana-bhava-2.

Measured from Vrizchika lagna, Zukra obtains maraka empowerment as ruler of jaya-bhava-7.

Ketu mahadasha ++ Surya bhukti

duration of the bhukti: 5 months
graha pakvata : Surya bhukti yield improved results after age 22 = the age of maturity for Ravi

What to Expect during a Surya bhukti?

Evaluate the placements of Surya.

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native

Splendid Surya has matured?

The mahadasha-pathi and Surya bhukti-pathi = mutually friendly?

Surya Main Page

Traditional Jyotishavidya remedial Ratana for Surya
Sparkling Surya reaches maturity = age 22
Simha lagna
BPHS Surya Mahadasha
BPL modern commentary Surya Mahadasha

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.

If Ketu and Surya are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for certain truth.
If the radix Ketu/Surya angle is uncomfortable , expect some tension between spiritual detachment and asserted moral principle.

Ketu influenced, Surya-characterized

Events related to Surya's bhava location, rulerships, or karaka functions

SoAfrica-Pres 1918-2013 Long Walk to Freedom Nelson Mandela 12-Jun 1964 (until 1982) condemned to life-imprisonment. Robben Island duration 18 years * Ketu-Surya bhukti * Surya-yuti-Budha rules-12 ++ Budha rules 12th-from-Chandra isolation, imprisonment

Leadership Duties + Public Respect + Professional Recognition

When Surya rules 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 Mahadashapathi Ketu, and Surya should possess other strengths via bhava 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 rules either the swamsha 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

Syria-Pres 1965- ophthalmologist Bashar al-Assad * (BA age 36) 03-Dec-2001 * celebrated the birth of child-1 * Ketu-Surya bhukti * Surya putrapathi

Maraka Agency for Professor Surya * Exit Opening for dematerialization

When Surya rules bhava-2 or bhava-7, Professor Surya may becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

For Karkata lagna Brightly Burning Surya maraka rules-2

For Kumbha lagna, Professor Surya maraka rules-7

For Karkata lagna or Kumbha lagna, maraka potential is enhanced if Surya occupies bhava-2 or Surya occupies bhava-7.

Other combinations

King of Pop 1958-2009 Thriller Michael J. Jackson (MJJ age 50) 25-Jun-2009 dematerialization via iatrogenic cardiac arrest from physician-injected surgical anesthetic drug * Ketu-Surya bhukti * Surya-yuti-Budha * Surya gives effect of maraka Budha-rules-7

Decease of relatives

POTUS-37 Watergate 1913-1994 Richard Nixon grieved the decease of his wife POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon * Ketu-Surya bhukti * Surya rules 7th-from-Zukra
Aquero 1844-1879 St. Bernadette of Lourdes (Bernarda's age 22) 08-Dec-1866 grieved the decease of mother, Louise Casterot * Ketu-Surya bhukti * Surya rules 2nd-from-Chandra

Ketu mahadasha ++ Chandra bhukti

duration of the bhukti: 7 months
graha pakvata : Chandra bhukti yield improved results after age 24 = the age of maturity for Chandra

What to Expect during a bhukti of Comfort-seeking Chandra?

Evaluate the placements of Chandra.

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native

Candescent soothing Chandra has matured?

The mahadashapathi ++ Somana bhuktipathi = mutually friendly?

Chandra Main Page

Comforting Chandra reaches maturity = age 24
Traditional Jyotishavidya remedial Ratana for Chandra
Karkata Rashi
BPHS Vimshottari Mahadasha of Chandra
BP Lama modern commentary Chandra Mahadasha

Sade-Sati by Chandra Rashi

Undulating Chandra

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 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.

If Ketu and Chandra are well-balanced in radix and navamsha, psychic sensitivity complements and supplements the quest for shelter and nurturing.
If the radix Ketu-Chandra angle is uncomfortable , expect some tension between spiritual detachment and the demands of core family relationships.

Events related to Chandra's bhava location, rulerships, or karaka functions

Leadership Duties + Public Respect + Professional Recognition

When candescent Chandra rules 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-pathi Ketuva, and Professor Somana should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.

Particularly for Chandra karmapathi Thula lagna and also for Makara lagna where Chandra rules 10th-from-10th, appointment to a higher position of social leadership can be expected to raise the social reputation and increase public regard.

Marriage Covenant + Sacred Vows

Any Chandra bhukti during any mahadasha may support ceremonial marriage, if Chandra rules either the swamsha 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.

Fashion design 1981- real-estate Ivanka Trump * 26-Oct-2009 exchange the vows of marriage-1 with financier Jared Kushner * Ketu-Chandra bhukti * Chandra rules navamsha-7 * Rahu-Ketu gochara Makara-Karkata contact Makara swamsha
Among the Believers 1932-2018 culturalist V.S. Naipaul * 15-Apr-1996 exchanged the vows of marriage-2 (VSN age 63) with Pakistani journalist, Nadira Khannum Alvi * Ketu-Chandra bhukti * Chandra-yuti-Rahu = Chandra produces effect of Rahu * R-K samchara Kanya-Meena contact navamsha Zukra-Meena

Maraka Agency for Professor Chandra * Exit Opening for dematerialization

When candescent Chandra rules bhava-2 or bhava-7, Professor Somana becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Makara lagna, Chandra obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Mithunaya lagna, Chandra obtains maraka empowerment as ruler of dhana-bhava-2.

Ketu mahadasha ++ Mangala bhukti

duration of the bhukti: 5 months
graha pakvata : Mangala bhukti yield improved results after age 28 = the age of maturity for Kuja

What to Expect during a bhukti of Mangala?

Evaluate the placements of Mangala.

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native.

Has Mangala the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?

Mangala Main Page

Traditional Jyotishavidya remedial Ratana for Mangala
Moving Mangala reaches maturity = age 28
BPHS Mangala Mahadasha
BP Lama commentary Mangala-Mahadasha

Kuja Dosha

Red Currant * ribes rubrum

A sudden burst of muscular, dynamic, competitive energy from Mangala changes Professor Ketu 's passive mood.

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.

If Ketu and Mangala are well-balanced in radix and navamsha, Ketu's psychic sensitivity complements and supports Kuja's desire for spiritual championship.
If the radix Ketu/Mangala angle is uncomfortable , expect some tension between the Witness-view of spiritual detachment (Ketu) versus the athletic, innovative, competitive instincts (Kuja).
Vacuous Ketu casts no drishti. However, Mangala may cast His 4th, 7thh or 8th drishti into Ketu. Look for spiritually characterized (Ketu) productive human activities (Kuja) when Kuja's eye casts Its glance into the incoherent, wandering particle-fields of Shri Ketu's cosmic awareness. Typically these folk have an interest in the yogi-business such as retreat centers, yoga studio, sacred place tours, alternate healing practices, meditation instruction. They are actively engaged in human life but only on condition that they can have periods of observation and retreat. Ketu-Mangala bhukti ++ Mangala-Ketu-bhukti may evoke their complex need for physical movement combined with spiritual disengagement.

Events related to Mangala's bhava location, rulerships, or karaka functions

Leadership Duties + Public Respect + Professional Recognition

When Mangala rules the 7th or 10th radical bhava or10th 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 Mahadashapathi Ketu, and Professor Angarika should possess several strengths via bhava 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 rules either the swamsha or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the required axes of the nativity.

Mangala-timed marriage especially indicates the qualities of Angarika in the marital union, including a physically able, athletic, champion, competitive, exploratory, innovative, dynamically energetic, or warlike mate.

Yentl 1942- drama-song-activist Barbra Streisand * 21-Mar-1963 exchange of vows in marriage-1 * Ketu-Mangala bhukti * Mangala rules Vrischika swamsha * R-K gochara Karkata-Makara contact Chandra-Karkata

Maraka Agency for Professor Mangala * Exit Opening for dematerialization

When Mangala rules bhava-2 or bhava-7, Professor Kuja becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Vrishabha lagna and from Thula lagna, Mangala obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Vrishabha lagna and from Meena lagna, Mangala obtains maraka empowerment as ruler of dhana-bhava-2.

Other COmbinations

Waste Land 1888-1965 publisher T.S. Eliot 04-Jan-1965 decease (age 76) (emphysema) * Ketu-Mangala bhukti * Kuja-yuti-Guru * Kuja gives effect of maraka Brihapati

Decease of Relatives

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.

It is also found, contrary to general belief, that planets like the Sun and Mercury, occupying Rahu's constellations are capable of conferring happy results financially and career-wise but would create situations in domestic life, which could shatter a person's self-confidence and make him experience results which he would ordinarily never expect to happen.

There are of course exceptions which I will discuss in due course..."

Ketu mahadasha + + Rahu bhukti

duration of the bhukti: 13 months
graha pakvata : Rahu periods yield improved results after age 48 = the age of maturity for Rahu

What to Expect during a Rahu bhukti?

Evaluate the placements of Rahu.

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native.

Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?

Now, consider each of these factors again with reference to Rahu's ruler . Rahu gives the effects of His occupied bhava AND the bhava which are ruled by His lord.

Terms of contract in relationship alliance = R-K = 1-7 fixed angle

A fascinating person is likely to enter your life. 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 and 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

For POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon, Ketu-Rahu bhukti involving nichha-Shani-yuti-Rahu -6 = the collapse of her husband's career due to his criminal convictions (6) for felony burglary (6) and tax evasion followed by the disgrace of impending Congressional Impeachment. Although he never admitted wrongdoing, on 09-Aug-1974, POTUS-37 Watergate Richard Nixon quit the USA presidency. He was banned from ever holding public office again. Most considered Nixon quite lucky to have avoided prison. Whitehouse staff reported hearing Pat scream at her crooked husband "You have ruined my life!" Soon afterward she suffered a series of debilitating strokes, ending her public roles.

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".

Although Rahu is always scanning outward, looking for exploitable opportunities for self-promotion -- Ketu has eyes only for Rahu!

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 chalakarakathe 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.

POTUS-33 Trial and Hope 1884-1972 Harry Truman * 12-Apr-1945 * FDR dies, Hitler is still alive, and although the Allies are winning, WW-II still rages. Truman becomes POTUS-33. The legendary Rahu-agents are Hitler, Stalin, Churchill, Hirohito, Gen. Eisenhower and Gen. MacArthur, among others. Yet Mula-born Truman is not crippled in a Ketu Mahadasha. He is empowered. Hitler, with Chandra-Mula, dies 8 days later. By August, the terrible bombs ensure the end of war. * Ketu-Rahu bhukti
Formula-One 1980-2013 test driver Maria de Villota * 03-July-2012 near-fatal test-track accident results in severe head injury including loss of right eye. Simha-1 eyes contains Kuja-yuti-Guru + Kuja-yuti-Rahu * Ketu-Rahu bhukti

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.

One may be caught off guard.
Rahu-driven feeling = one MUST obtain this person, this power, this place, these privileges!
Yet entrancing Professor Rahu typically "bites off more than He can chew"
Rahu's achievements, however breath-taking and amazing, are not sustainable in the longer term unless there are other more sober, sustaining, structural influences following the Rahu bhukti.
(If Guru is, for example, lord of a navamsha 1-7 or lord of 7th from Chandra then prognosis for sustainability will increase.)

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.)

Anticipation of wholeness, but generally no lasting communion is possible due to the agent - the Rahu person or Rahu empowerment - having fixed their gaze upon their own upward path.

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 .

Ketu and Rahu are always well-balanced in radix and navamsha. Psychic sensitivity always complements and supports obsessive-compulsive desire. Rahu and Ketu are crazy-making!

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

Ms. Magazine 1934- women's rights Gloria Steinem * 1971 GS forms the activist group National Women's Political Caucus * Ketu-Rahu bhukti * Rahu-3 groupwork
Jan-1972 = GS founded Ms Magazine * Ketu-Rahu bhukti * Zukra-yuti-Rahu-3 publications for women

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 swabhukti = 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 through agency of the union. agency of the union, Rahu-timed avowals may endure. Longevity of the sacred pledge depends upon the marriage profile elements in both nativities, particularly the 7th-from-Chandra.

India-PM 1889-1964 Toward Freedom Jawaharlal Nehru 08-Feb-1916 (JN age 27) exchanged marriage vows with Kamala Kaul * Ketu-Rahu bhukti * R-K gochara Makara-Karkata contact navamsha R-K

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.

A very busy man who had only recently divorced his second wife on a pretext, Bello Gallico 101-44 BCE Julius Caesar suddenly became fascinated with and married his third wife Calpurnia in the year 59 BCE.
POTUS-pair-40 Just Say No 1921-2016 Nancy Davis Reagan * 04-Mar-1952 exchange the vows of marriage-1 with Ronald Reagan * Ketu-Rahu bhukti * samchara Rahu-Ketu via Kumbha-Simha contact navamsha Zukra-Kumbha

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.

POTUS-18 Civil War 1822-1885 Ulysses S. Grant married Julia Dent (the sister of his college roommate) on 22-Aug-1848 during his Ketu-Rahu bhukti. Typical of a Rahu-timed marriage, their families were incompatible: hers were wealthy southern slave-owners who provided her a gracious education; his were vehement northern abolitionists and alcohol-eschewing tea-totalers. Grant's parents so deeply disagreed with his bride's family's qualities that, despite living only a day's journey away, they refused to attend the wedding .
Grant's Rahu gives the effect of His ruler: the extremely complex yogakaraka-nichha-digbala-Shani-7 yuti uttama-Surya-parivartamsha-Mangala AND yuti roga-pathi Guru signifying war. Grant was an alcoholic but also a gifted military commander. He bankrupted and binge-drank. Although he helped to win the Civil War for the North, his presidency was rocked by corruption scandals. Through it all, his wife Julia was intensely loyal to her marriage contract. After decades of polarizing catalysis, at long last they arrived at a position of widespread public respect (Rahu amplifying Shani-7).

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.

POTUS-37 Watergate 1913-1994 Richard Nixon 22-Apr-1994 decease (age 81) and cremation * Ketu-Rahu bhukti . Rahu conditions of over-extension. Nixon mentioned often that he yearned to re-unite with his deceased wife Pat.

Ketu mahadasha ++ Guru bhukti

duration of the bhukti: 11 months
graha pakvata: Guru bhukti yield improved results after age 16 = the age of maturity for Brihaspati

What to Expect during a Guru bhukti?

Evaluate the placements of Saptarishi

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native.

Has the bhuktipathi matured?

The mahadashapathi and bhuktipathi Guru = mutually friendly?

Guru Main Page

Traditional Jyotishavidya remedial Ratana for Brihaspati
Generous Guru reaches maturity = age 16
Dhanuzya - Haya
Meena - Antya
BPHS Vimshottari Mahadasha of Guru
BP Lama commentary Guru-Mahadasha

Poppies * papaveraceae

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).

The spiritual path is energized by Guru's wisdom teachings. One may expand the worldview via higher education in"philosophy of" nearly any subject. Emphasis on theoretical and principled learning, rather than rote or customary indoctrination.

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.

If Ketu and Guru are well-balanced in radix and navamsha, Ketu's 'Witness' observer role provides a neutral basis for Guru's general optimism and the native enjoys a broad, slightly positive-valence philosophical view.
If *Rahu* and Guru are in trine angles, the object of desire - be it a person, a deity, a magical power, or an experience - will be obtained.
If the radix Ketu/Guru angle is uncomfortable , expect some tension between spiritual detachment and competitive instinct.

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 rules either the swamsha 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.

Swing Time 1911-1995 dance theatre Ginger Rogers * 1961 (GR age 50) celebrated her fifth and final marriage * Ketu-Guru bhukti * Guru rules Meena swamsha * samchara Rahu-Ketu via Simha-Kumbha contact D-9 R-K axis
Formula-One 1980-2013 test driver Maria de Villota * 28-July-2013 married on in Sevilla, Espagna = 2.5 months before her death resulting from severe racetrack injury * Ketu-Guru bhukti * Guru rules Dhanuzya swamsha
Top Gun 1962- drama-commerce Tom Cruise 24-Dec-1990 celebrated a second marriage to the dramatist Nicole Kidman * Ketu-Guru bhukti * Guru rules swamsha * gochara R-K via Makara-Karkata contact natal axis

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 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.

POTUS-pair-40 Just Say No 1921-2016 Nancy Davis Reagan * 21-Oct-1952 celebrated the birth of child-1 Patti Reagan * Ketu-Guru bhukti

Maraka Agency for Professor Brihaspati * Exit Opening for dematerialization

When Guru rules bhava-2 or bhava-7, Brihaspati becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Mithunaya lagna or from Kanya lagna, Brihaspati obtains maraka empowerment as ruler of jaya-bhava-7.

Totem and Taboo 1856-1939 psychoanalysis Sigmund Freud * 23-Sep-1939 dematerialization from mouth cancer (SF age 83) * Ketu-Guru bhukti *Guru maraka rules-7

Measured from Vrizchika lagna or from Kumbha lagna, Brihaspati obtains maraka empowerment as ruler of dhana-bhava-2.

Decease of relatives

Ketu mahadasha ++ Shani bhukti

duration of the bhukti: 13 months
graha pakvata : Shani bhukti yield improved results after age 36 = the age of maturity for Shani

What to Expect during a Shani bhukti?

Evaluate the placements of structured Shani .

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native.

Has strict, sober, old bhuktipathi Shani matured ?

Witnessing, impermanent mahadashapathi Ketu and permanent, unyielding, change-resistant elderly Shani bhuktipathi are mutually friendly? (no!)

Shani Main Page

Traditional Jyotishavidya remedial Ratana for Shani
Serious Shanaicarya reaches maturity = age 36
Makara Rashi
Kumbha rashi
BPHS Vimshottari MahaDasha of Shani
BP Lama commentary Shani Mahadasha

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 whilst 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.

Thula lagna focuses on foundational schooling (4) and intellectual scholarship (5).
Vrishabha lagna focuses on indoctrination into theory and dogma (9) and professionalization toward socially responsible leadership (10).

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, whilst simultaneously perceiving that the work is meaningless. The institutional system (Shani) generates tasks which are duly completed whilst 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).

POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon 1976 brain hemorrhage stroke 1976 brain hemorrhage stroke * Ketu-Shani bhukti * nichha Shani-yuti-Rahu Mesha-6 = injury, brain, blood

If Ketu and Shani are well-balanced in radix and navamsha, psychic sensitivity complements and supports Shani's neutrality, dedicated hard work and following the rules
If the radix Ketu-to-Shani angle is less benevolent (especially with the awkward shad-ashtaka 6/8 angle) it is reasonable to expect some conflict between spiritual detachment (Ketu) and institutionally required work duties (Shani).

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-pathi Shani for Simha 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 both Simha lagna and Kanya lagna, Shani rules bhava-6 while Professor Ketu is the chidra-karaka. After Ketu-Guru's emphasis on theoretical or doctrinal perspectives and granting permissive allowance to act without consequences, Budha-Shani bhukti may "get real"and impose penalties for negligence, including divorce.
For Simha lagna, Professor Shani instructs in both the dissolution of alliance (6) and in the maintenance of alliance (7) suggesting that the marital or business contract may prove intractable with significant consequences for exiting the union. For Kanya lagna, Professor Shani instructs in both the dissolution of alliance (6) and in the welfare of children (5) suggesting that along with divorce may come a heavy responsibility for the kids.
Ketu-Shani bhukti is certainly not an inevitable era of divorce. Shani may produce other outcomes of imbalance-seeking-a-remedy such as illness, addiction, poverty, servitude, and exploitation which can be endured (Shani) while maintaining the marriage contract.
If the marriage is continued then Ketu-Shani is at minimum a heavy-weighted, sober, survival-thinking era at the end of which some unsustainable relationship or behavior must be released.

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 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 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 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.

Mesha lagna = corrective realism related to bhava-11 * economic marketplace, salary, income, cold or rigid friendships. If the nativity contains Mesha-Chandra, these effects impact the emotional (not material) level of perception.
Vrishabha lagna = corrective realism related to bhava-10 * professional dignity, cold or rigid boss or statutory authority. If the nativity contains Vrishabha-Chandra, these effects impact the emotional (not material) level of perception.
Mithuna lagna = corrective realism related to bhava-9 * indoctrination, guru, professor, theory, university, cold or rigid father-figure. If the nativity contains Mithunaya-Chandra, these effects impact the emotional (not material) level of perception.
Karkata lagna = corrective realism related to bhava-8 * hidden assets, secret relationships, taxes, cold or rigid in-laws. If the nativity contains Karkata-Chandra, these effects impact the emotional (not material) level of perception.
Simha lagna = corrective realism related to bhava-7 * legal contracts, terms of agreement, advisors, attorneys, cold or rigid life-partner. If the nativity contains Simha-Chandra, these effects impact the emotional (not material) level of perception.
Kanya lagna = corrective realism related to bhava-6 * litigation, accusation, servitude, injustice, nervous ailments, cold or rigid maternal relatives. If the nativity contains Kanya-Chandra, these effects impact the emotional (not material) level of perception.
Thula lagna = corrective realism related to bhava-5 * romance, children, creative intelligence, cold or rigid heart. If the nativity contains Thula-Chandra, these effects impact the emotional (not material) level of perception.
Vrizchika lagna = corrective realism related to bhava-4 * home, owned property, schooling, cold or rigid mother-figure. If the nativity contains Vrischika-Chandra, these effects impact the emotional (not material) level of perception.
Dhanuzya lagna = corrective realism related to bhava-3 * business, communication, mercantile operations, cold or rigid sibling-cohort. If the nativity contains Dhanuzya-Chandra, these effects impact the emotional (not material) level of perception.
Makara lagna = corrective realism related to bhava-2 * treasuries, knowledge, banking, collections, cold or rigid family lineage. If the nativity contains Makara-Chandra, these effects impact the emotional (not material) level of perception.
Kumbha lagna = corrective realism related to bhava-1 * personality, appearance, vital energy, cold or rigid fleshbody. If the nativity contains Kumbha-Chandra, these effects impact the emotional (not material) level of perception.
Meena lagna = corrective realism related to bhava-12 * imagine, dreams, foreign residence, cold or rigid spiritual guidance. If the nativity contains Meena-Chandra, these effects impact the emotional (not material) level of perception.

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-pathi 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 dushthamsha related anxiety and stress:

For Simha - Leya nativities, Professor Shani's test of personal dignity in the face of social impunity may involve stress-related illness, usurious debts, workplace animosity or marital discord (6).
For Karkata - Kadaga natives, the test of Shani rules 7-and-8 may expose a bitter but realistic truth once masked by emotional illusions of safety, especially regarding spousal in-laws, marital assets and hidden affairs. The native must prove that one can establish one's own safety structure without unreliable others.
For the radical Meena - Antya nativity, the test of ruler-of-12 Shani is rarely harmful, but a mandatory retreat into sanctuary may be required. Shani being also vriddhipati-11 , friendships although limited can continue, and marketplace income remains steady.

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 rules 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 Mahadashapathi Ketuva, and Shani should possess other strengths via bhava 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 swamsha 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 bhuktipathi 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 rules 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.

Violet Flame 1939-2009 Elizabeth Clare Prophet (ECP age 21) 1960 exchange the vows of marriage-1-of-4 with Norwegian attorney Dag Ytreburg * Ketu-Shani bhukti * Shani rules Kumbha swamsha * samchara Rahu-Ketu via Kumbha-Simha

Maraka Agency for Professor Shani * Exit Opening for dematerialization

When Shani rules bhava-2 or bhava-7, Professor Shanaicarya becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Karkata lagna or from Simha lagna, Shani obtains maraka empowerment as ruler of jaya-bhava-7.

Nepal 1945-2001 The Last Hindu King Birendra Bir Bikram Shah 01-Jun-2001 assassinated during the Royal Nepalese Massacre in Kathmandu at 13:49 * Ketu-Shani bhukti * Shani rules-7 * samchara Rahu-Ketu via Mithunaya-Dhanuzya contact natal R-K ++ gochara Ketu contacts radix-Surya exactly
Formula-One 1980-2013 test driver Maria de Villota Compa * 11-Oct-2013 decease in Sevilla (MdV age 33) from cardiac arrest related to Oct-2012 test-track crash head injuries * Ketu-Shani bhukti * Shani maraka rules 7

Measured from Dhanuzya lagna or Makara lagna, Shani obtains maraka empowerment as ruler of dhana-bhava-2.

Gospel of Wealth 1835-1919 Andrew Carnegie * Makara lagna 11-Aug-1919 dematerialization (age 83) * Ketu-Shani bhukti * Shani maraka rules-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

chid (chedi)
IE cognate Latin 'scindo' (rescind)

to cut off, amputate, cut through, hew, chop, split, pierce
to divide, separate from
to destroy, annihilate, efface, blot out
Passive = to be split or cut, break
to cut off. to cause to cut off or through cutting, cutting off. cutting through
splitting, piercing
destroying, annihilating, removing
the divisor, denominator

Ketu mahadasha ++ Budha bhukti

chidra-dasha
duration of the bhukti: 12 months
graha pakvata: Budha bhukti yield improved results after age 32 = the age of maturity for Budha

What to Expect during a Budha bhukti?

Evaluate the placements of blustering Budha.

Consider

the rashi + bhava owned and occupied
the angle from the mahadasha-pathi to the bhukti-pati
incoming-outgoing graha-drishti
current gochara transits
chronological age of the native.

Has Busy Buzzy Budha matured ?

Are the mahadasha-pathi and the bhukti-pathi mutually friendly?

Budha Main Page

Traditional Jyotishavidya Remedial Ratana for Budha
Busy Budha reaches maturity = age 32
BPHS Vimshottari Mahadasha of Budha
BP Lama commentary Budha-Mahadasha

* chidra-dasha * Final bhukti of the seven year Mahadasha of Ketu

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. Thus the internal narrator voice is 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.

Often a mix of activities, none of them grounded in spiritual practice, and adolescent frustration with things being just too difficult and complicated. Not quite ready to come out of one's shell. A sibling-type relationship offers protection.

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.

Zukra will seek luxury; marriage partnership; and knowledge of human love.

If Ketu and Budha are well-balanced in radix and navamsha, psychic sensitivity complements and supports Budha's planning, scheduling, accounting, and communication agenda.
If the radix Ketu/Budha angle is uncomfortable , expect some tension between spiritual detachment and daily conversational interactions with others. Mental breakdown is possible.

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 will persist whilst 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 rules 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 Mahadashapathi Ketu, and Professor Budha-Margara should possess other strengths via bhava 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 rules either the swamsha 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.

Homeopathy 1755-1843 Dr. Samuel Hahnemann 01-Dec-1782 marriage-1 (age 27) * Ketu-Budha chidradasha * Budha rules swamsha. The marriage was said to have been contentious (Samuel's Chandra-12), but the union produced 11 children and endured for 48 years.

Children

Yentl 1942- drama-song-activist Barbra Streisand * 29- Dec-1966 celebrated the birth of child-1, actor Jason Gould * Ketu-Budha chidradasha * Surya-yuti-Budha * Budha gives effect of Surya rules-9

Maraka Agency for Professor Budha * Exit Opening for dematerialization

Chidradasha exit marks the End of an Era

When Professor Budha rules maraka-2 or Budha rules maraka-7, the Kumara * communicator * becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).

Measured from Meena lagna or from Dhanuzya lagna, Budha obtains maraka empowerment as ruler of jaya-bhava-7.

Measured from Vrishabha lagna or Simha lagna, Budha obtains maraka empowerment as ruler of dhana-bhava-2.

Other Combinations

Ford Motor Co. 1863-1947 assembly line Henry Ford * 07-Apr-1947 (age 83, cerebral hemorrhage) * Ketu-Budha chidradasha * Surya-yuti-Budha = Budha gives effect of maraka Surya rules -7

Decease of relatives marks the End of an Era

Berkshire Hathaway 1930- mutual funds Warren Buffett grieved the decease of his father (Warren age 33) 30-Apr-1964 * Ketu-Budha bhukti * Budha rules 2nd-from-Surya
Graceland 1945- drama-homeware Priscilla Beaulieu Presley * 17-Aug-2005 grieve the decease of Mother (PBP age 60) * Ketu-Budha chidradasha * Budha rules 12th-from-Chandra

Predict Ketu Mahadasha effects via placements of (1) Ketu's bhava and (2) characteristics of Chandra

Chandra in bhava-1 + Ketu-3

Chandra in bhava-2

Chandra in bhava-3

Chandra in bhava-4 * digbala

POTUS-04 USA-Constitution 1751-1836 James Madison * Visaka-Thula
Heartbreak Hotel 1935-1977 Graceland Elvis Presley * Shatataraka + Shani

Chandra in bhava-5

POTUS-07 Indian Removal 1767-1845 Andrew Jackson * Uttaraphalguni-Kanya

Chandra in bhava-6

Chandra in bhava-7

POTUS-19 Railroad Strike 1822-1893 Rutherford B. Hayes * krittika + Guru

Chandra in bhava-8

Chandra in bhava-9

Golden Girls 1934-2010 drama Rue McClanahan * Rohini *
Out on a Limb 1934- drama-esoterica Shirley MacLaine * purvaphalguni

Chandra in bhava-10

POTUS-06 American System 1767-1868 John Quincy Adams * Chandra-yuti-Rahu * Uttarazadha-Makara
Contempt 1934- animal-activist Brigitte Bardot ( 4 marriages)

Chandra in bhava-11

Chandra in bhava-12

Sound and Fury 1897-1962 novelist William Faulkner * uttaraphalguni + Zukra

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file update: 29-Mar-2020

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"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)