- Amsha -
see also :
Drishti and Sphuta Drishti
counting the Rays of the Graha
drishti of malefic graha be considered positive aspect?
Question: Guru drishti to Meena Surya-11
[North lunar node]
upon the bhava = 5th-from
upon the bhava = 9th-from
upon the bhava = 12th-from
[South lunar node]
Sanskrit Vocabulary for Drishti
seeing , viewing , beholding (also with the mental eye)
sight , the faculty of seeing
The mind's eye , wisdom , intelligence
regard , consideration
view , notion
Theory , doctrine , system
eye , look , glance
turn the eye to / look at / the pupil of the eye /
aspect of the stars
As hatha yoga becomes culturally integrated into the West,
terms like "Nasagrai Drishti" (gazing at the nose while in a yoga
posture) "Nabi Chakra Drishti" (gazing at the navel) or "Urdhva
Drishti" (gazing into infinity) help make the term "drishti"
easier to understand.
"glance" or "gaze". It is an expression of visual focus or
"Yuti" ( =
"yugma") = not the same as drishti.
that share a rashi are "
yuti" (yoked, joined, junta)
"Drishti" = a ray of energetic attention which is cast upon a planet.
Drishti originates from a graha, rashi, or degree that is not in the same
bhava as the receiving graha, rashi, or degree.
Graha drishti is said to cast the eye
of a graha upon its object (a bhava) or that the graha is
the bhava upon which it has cast its glance.
The three main forms of Parashari Drishti:
Rashi Drishti = "aspect
sent by a sign"
Graha Drishti = "aspect
sent by a planet"
Sputa Drishti = "aspect
sent by a degree"
Guru upon the 5th and 9th houses
from Himself indicates purva-punya = credit from compassionate
actions of past lives..
In practice, Graha which receive drishti of Guru
become easier, more optimistic, more inclusive and abundant, more
naturally expansive. When Shani receives drishti of Guru, the native 's
work comes easily, although there is a lot of it, and if Surya is there
one may come to boast of one's accomplishments.
Drishti of Shani upon the 3rd,
7th, and 10th houses from Himself indicates
ignorance needing to be transformed into wisdom, a heavy workload, and
materialistic constraints born by the receiving graha.
nature of the work
depends on houses ruled by Shani.
E.g., for Thula lagna ,
Shani as L-4+L-5 is very much the education lord. Graha receiving
drishti of Shani for the Thulanative will give hard effort toward
educational attainments that carry a mark of Divine-intelligence
channeling genius. But make no mistake this variety of genius is
the result of heavy, relentless, labor and entirely lawful
has the Shani drishti into bhava-4 of patriotism, the customs of
one's land and people, schooling - and Ketu in 4. Gandhi was a
highly eccentric (Ketu) but entirely lawful (Shani) and ultimately
brilliant (5) teacher (4), for which he paid a very high price in
terms of insecurity and discomfort (Shani/4)
Rahu upon the 5th and 9th houses
from Himself indicates purva-paapa= debit from selfish actions
during previous births.
Rahu's "12th ray" is not normal
Rather, since Rahu is
travelling "backward" He is casting a very strong focus of
attention on the
bhava into which He is progressing. All graha focus their "attention"
upon their next step; that is one of the reasons why the bhava chart
is necessary to complete an accurate reading.
Ketu sends no drishti.
A Catechism of
Astrology. p. 48
- esp. Vrishabha and Thula Lagna
Q. 59 Saturn
is a malefic planet, he becomes a benefic by owning
kendras. If so, are his aspects also benefic?
term "aspected by benefics'' occurring in the texts
applicable to Saturn and such evil planets ?
Saturn is always an evil planet but may be
malefic or benefic by ownership.
We classify planets into four kinds
subha and subha phalada = good and
subha and papa phalada = good and
papa and subha phalada = evil and
papa and papa phalada = evil and
Whenever you find "aspected by
benefics" we have to take "good or subha
the expression "benefic aspects" it means only aspects
by natural benefics such as Jupiter and Venus.
A beginner to Jyotisha study asks:
I've been curious about the following
planetary combination in my radix chart.
I have a conjunction involving three
astrological entities: the Sun, Mercury, and Ketu. Not only do they occupy the
same sign in my chart, but the Sun and Ketu are separated by no more than 8-9
degrees, with Mercury sandwiched in between the two. Also, Mercury was in
retrograde when I was born, moving toward Ketu.
Sitting right across from this combination,
of course, is Rahu. Now, I know that Rahu and Ketu are naturally in opposition
to one another, but it certainly looks as if Rahu also bears the opposition
relationship to the Sun and Mercury in my chart. And, this where the confusion
In Western astrology, traditional
modern, the opposition relationship has always been regarded as a relationship
in which the powers of the opposed bodies are weakened. But, I was under the
impression that in Jyotisha, opposition is more a relationship of
If this interpretation is correct, what
effects are being exerted on the Sun and Mercury in my chart? I ask, because it
looks as if in some way Ketu is weakening or frustrating those two bodies, yet
Rahu may be supporting them.
Any suggestions or interpretations you might
be willing to make, however brief or general, will be highly welcome.
Good questions! As you know, I normally cannot
answer this sort of inquiry since it is a veiled request for a personal
reading! However I think in this case the answer may be beneficial to
others. Transitioning from western to Jyotisha is a fun challenge that
many students are undertaking in the world just now.
mutual oppositions you are describing are handled as "drishti"
Surya, Budha, and Rahu all cast "drishti" (a ray of
"focus". Some folks know the term 'drishti' from hatha yoga, because
certain asana have a set focus point, a drishti.)
Parashari rules from Brihat Parashara Hora Shastra:
Surya casts drishti or "sees" the 7th house from itself.
Budha also casts drishti upon the 7th from itself.
Rahu casts drishti upon the 5th, 7th, and 9th from itself.
Ketu casts no drishti.
Some drishti is good and some is bad. Some is strengthening and some is
weakening. Some is balancing and other is aggravating. It's all a matter of
'personality' of the Graha(who really are seen as deities with vivid
personalities) and house ownership.
Generally speaking, if a graha casts drishti upon His own house(all
graha are masculine because they are yang, creative entities) , that is a
strengthening of the house.
However "strengthening" is not necessarily a benefit for the tenants,
since the tenants might not be compatible with the landlord.
It is as if the landlord can "see" the house
that he owns.
Because the owner is watching it, the house is more protected and
Having the owner actually live in the house makes a very strong
(Although again it can be unpleasant for the co-tenants if they don't get
along with the landlord.)
If two graha are in mutual opposition
they can both "see"
But if they are
natural enemies then
"seeing" each other just aggravates their animosity.
Budha is neutral to all the other graha, so the drishti of Budha won't
aggravate any old animosities.
If Budha is sending drishti from a rashi (sign) that is friendly to Budha,
the drishti cast upon the 7th from Budha makes the receiving house more
chatty, or analytical, or media-savvy, or however Budha is operating in his
Budha is rarely a trouble-maker; He is quite a
"suggestible" fellow who mentalizes the perceptions but He rarely works
alone. He takes direction from His lord and co-tenants.
You're right about Ketu being a materially weakening influence. The problem with
is His passive detachment. He is a very spiritual influence who is
completely careless and dysfunctional on the material plane.
When Ketu shares a house with other graha, He brings an aura of spacey,
intuitive, out-of-body psychic perception which is great for psychic healing,
astrology, and meditation - and very little else.
Ketu benefits shamans, medical intuitives and folks who are consciously
communicating with spirits. When Ketu is with Surya, the reasonable
ego-personality is weakened; when Ketu is with Budha, the mental process becomes
spiritualized and materially disconnected. The person may struggle to articulate
or integrate their thoughts, and the social personality is rather gentle and
Rahu gives intense, risky desires, while Ketu is dissociative and apathetic.
When graha get into the rashi axis of Rahu-Ketu, they get caught in the
maelstrom of past-life desire and spiritual awakening that Rahu-Ketu, the
"psychic nodes", are creating. The myth of
Rahu-Ketu explains how they got that way.
Ketu used to have a Naga body, which He shared with Rahu (Rahu was the head
and Ketu was the tail), but Rahu's desires got them into an illicit situation,
and Vishnu (the Sun) sliced them in half with His discus, for their misdeed.
So now Ketu doesn't have a whole body, and He doesn't care about bodies. Has
no interest in physical bodies, health, food, money, sex, power, or anything on
the material plane. Rahu is still hot to trot for material stuff, and Rahu still
goes around getting into trouble. But Ketu can't be bothered.
As you may have gathered, Jyotisha is really all about the personalities of
the graha! It's fun to learn about them, and to see how they shape the human
I don't find this practice in the least superstitious. Rather, it seems to me
like a grand narrative of history, human and divine. And like all
narratives, it involves the complex interplay of supportive, opposing,
disturbing, and enlightening forces.
Best wishes for your success in the study of Jyotisha,
~~ Barbara Pijan Lama, Jyotisha
Question: Guru drishti to Meena Surya-11
I am a
one-year beginner in Jyotisha and I am feeling a bit befuddled regarding
how to do the first sort of significances. I know how to evaluate a chart
in western astrology, but Jyotisha seems to be more complicated.
is to achieve an understanding of the karmic role of all the departments
of life, and to make predictions for myself and my family.
Can you give me
a bit of direction? I really am trying here, but just getting stuck with
the multiple weightings.
Vrishabha Lagna, Guru is a
functional malefic but also a natural benefic. In fact, Brihaspati has four roles
1. Natural Benefic
2. Functional Malefic
3. Karaka (children)
4. House significator
when Guru (in this case) casts a graha drishti
aspect, say to Surya, which of Guru roles are activated?
Is Surya getting
the full spectrum of
More specifically, is the #2 influence only relevant when
it applies to Surya's functional responsibilities?
Generally speaking, in
combination, if Surya is in Meena and Guru in Vrischika, does Guru
simultaneously cast an auspicious aspect to the Lord of the bhava for
mother, cast an
inauspicious aspect denoting potential destruction to mom?
while at the
same time making Surya a child-producing graha and expanding Surya
wealth? (Surya in 11th).
If so, do we at this point go about seeking
confluence for the various indications elsewhere in the chart in
Or does a
role minimize or cancel out altogether, certain other roles for a
particular graha for a specific lagna?
I haven't even mentioned Guru's
effect as the
Lord. Supposedly it is maleficent. How?
It's bhava placement and drishti
should be gainful and/or suggest areas while aspirations can be
Essentially, I just want to know what should immediately come to mind when I
see a combination of Graha. Which roles should take precedence or does it
first of all... did you notice that your
"question" is actually ten questions?
I receive many emails asking for
"just a moment of your time" and asking "just one simple question". When
you yourself enter Jyotisha practice you will encounter the same thing.
Doctors, lawyers, and teachers get this sort of "simple" enquiry
constantly; the querent is usually not trying to be deceptive but rather
ignorance has minimized and oversimplified their understanding of the
nature of the question.
for your own practice boundaries too: Jyotisha IS indeed complex!
OK, now that the awareness of what you have
requested is a bit higher, I do think the enquiry could benefit others
-- so let's
see what could be offered in the way of an answer to
the ten "simple" questions : )
Here's what I might do in a first assessment:
check: Karaka portfolio of graha
check: karaka functions of the bhava the graha occupy
check: friendship of these graha re: lagnesha
check: house lordships of the graha (4 lordships to consider = 2
from lagna + 2 from Chandra)
First and foremost keep the karaka significations in mind. Guru =
wisdom, expansion, fertility, optimism, teaching, priesthood.These karaka characteristics are true regardless of rashi or
Vrishabha lagna: Guru is not a friend of Shukra lagnesha. They
compete for the same resources in the mind (time, attention).
Shukra wants to get pleasures, Guru wants to get wisdom. However
Guru occupies Vrischika which is a friendly rashi. So Guru is not
impeded to express His own agenda of expansion and wisdom. Shukra
might not like it, but Guru has a fair amount of power including a
drishti to lagna, swakshetra 11,
Guru = L-8+L-11 from lagna.
What bhava does Guru rule from Chandra
As L-8+L-11 Brihaspati is a specialist in esoteric
knowledge and catastrophic, transformative change (He is nice
about it and always produces wisdom from it, but Guru is
nevertheless a dushthamsha pati)
Also as L-11, He brings networks
of friendship and networks of conceptual, scientific,
philosophical knowledge. He brings income from the marketplace of
goods and ideas, which everyone needs and appreciates.
unless Guru would rule a trine house from Chandra lagna, He is not
an agent of 'easy' experiences.
Trine lords bring forward credit
from past lives. Unless a graha rules a trine, its
periods will consist mainly of correcting old mistakes from past
lives or attempting challenging new movement on the path forward
to merger with divine consciousness. Much depends on Chandra in
My first pass view would be that Guru drishti to Meena Surya-11will expand the ego and extend the aura. This can be a good
situation for a teacher (those for whom Guru rules the 10th
navamsha) who might need to fill up a classroom or an auditorium
with their charismatic presence. It might be less easy in a
marriage where such a plus-sized ego makes little room for the
needs of the partner.
For example, for the Mithuna lagna navamsha, Guru is lord
of 7th and 10th navamsha, defining both the spousal character and
the professional leadership duties.
If incoming Guru drishti expands a good quality Surya in the radix, the spouse
will have a high confidence ego and the native will deliver a
resounding performance in center-stage (Surya) settings.
Generally, the drishti from Guru to Surya is a positive thing
because these two graha are very good friends.
wisdom and Surya wants to Light the Way toward merger with the
divine. They work well together unless they get tooooo close
and Brihaspati gets burned (combust, asta, moudhya) by Ravi.
Surya is in Meena therefore Ravi definitely benefits from
from Ravi's lord Guru. It is ALWAYS good for the
purposes of the lord to cast His Eye into His own house! Landlords
naturally want to see into their own properties.
And, for the Vrishabha lagna, Meena
becomes labha bhava, the house of community development, networks,
and the marketplace. Social-progressive movements and political
grassroots organizing get Guru-ized. Social community development
should have a solid philosophical basis and the process of
networking association = "each one teach one".
Guru and Shani are neutrals so it is OK for a rashi of Guru to
apply to 11. Most importantly consider that Shani is a friend of
the lagnesha Shukra.
That understanding, of
whom, will save you a lot of work in a first assessment. If the
nativity has a Shukra-ruled lagna, then the houses of Shukra's
friends Shani and Budha are going to be comfortable. Chandra is
friends with everybody.
So: 1, 2, 3, 5, 9, 10 are all good at
believe it or not, conflict-ridden house-6 is often a good
environment for the
Vrishabha native, IF they choose to
professionalize it with medicine,
teaching, or law careers. That is because Shani is a
Yogakaraka for Vrishabha and Shukra-Shani are super-good friends. Many of the
best physicians in "social justice" (Thula) settings like public
health clinics and social work environments have the Vrishabha
lagna with a strong Shani.
Guru's drishti to L-4 Surya
can help to expand the mother's
viewpoint. Vrishabha lagna usually has a somewhat direct,
confident, and fashionable (Surya) mother who needs to be center-stage.
L-4 occupies 11 for Vrishabha lagna, the mother often is
socially identified with a collective
of some sort, often those connected to each other via a shared
belief system (Guru). Within her social network, she may be among
the most outspoken and confident, a natural center of attention.
Guru drishti won't hurt mom; it helps her expand her social
connections and community development skills as well as her
income, because the L-11 casts drishti into 11.Good for gains of income via salary, rents, royalties,
Drishti of 8 is
not harmful unless the person is
If the native is of superstitious nature which is to say one
believes that ultimate power resides in some force or being
OUTSIDE of oneself, then yes the drishti of L-8 Guru will expand
the fearful secrecy and self-destructive tendencies of the 8th
This condition affects not only the male native (Surya) the mother
(L-4 = Surya) and the father (Surya = karaka for father) but also
the entire collective into which they are interwoven by the great
textile of their community and its belief system (Guru).
For most modern,
individualistic, self-responsible people, the L-8 opens the doors
to occult knowledge of spiritual empowerment which supplements and
complements positivistic science on the one side and orthodox,
traditional teachings on the other side. However yes a lower mind
could suffer insecurity and destruction of true faith
via fear-based beliefs in the destructive ultimacy of outside
powers. Consciousness makes or breaks the spiritual utility of any
L-11 is not a trine; that's why it is considered difficult.
is not a dushthamsha either, meaning that 11 does not provide the
setting for the most intense sorts of karmic payback.
L-11 and L-3
are not malefic; they are neutralby nature
meaning one gets out of them what one puts into themwithin the brackets of the present incarnation.
Therefore whether 11
and L-11, 3 and L-3 swing toward easy or difficult, smooth or
challenging, depends entirely on their lord. BTW L-11 is a natural house = swabhava ofShani; therefore 11 is predominantly concerned with social and material
Spiritually motivated compassionate
concerns for the betterment of others on the material plane,
for example providing medical clinics for impoverished
children, is a material target and thus indicated by 11.
Purely spiritual aspirations such as
having a good death and staying in touch with the divine via
prayer are more encompassed in 9 (ceremonial
priesthood) and 12 (private prayer).
The varga cannot change any truth from the D-1/D-9. Varga only
confirm and fine-tune what exists in D-1 and D-9. Save the varga
usage for intermediate learning stages.
Hope this is helpful for sorting out some of the basic approach to
the "first pass" assessment.
Wishing you best
success in Jyotisha studies,
Sincerely, Barbara Pijan Lama,
Q: Barbara, you said that Rahu casts drishti upon 5-7-9
from its home bhava in my nativity but doesn't Rahu also cast His
eye upon the 12th from that place where He was born?
the 12th drishti of Rahu?
Some of the astrologers in my home area,
especially our family astrologer in the village, assert that Rahu
very negatively affects the 12th bhava from the birth house.
you know I'm starting into the swabhukti of Rahu just this year
and trying to plan for the future - please tell me what to expect
from the 12th house from Rahu - my Chandra and Mangala are there!
I personally use the rule =
Rahu drishti = only
to the bhava that occupy 5-7-9 from the radical place -- (the same
drishti pattern as Guru).
My understanding is that
Rahu does not cast actual drishti into the bhava 12th-from His
house of residence, but that naturally being always in
Rahu is 'looking' directly ahead to where He will be going next.
In that sense of looking, all graha cast a
looking-at-their-next-step glance at the 2nd from their natal
place except for Rahu=Ketu which naturally glance at the 12th from
their natal place.
IMO that glance at the immediately
forward bhava not the same as Parashari drishti.
Commentators use the 'dri' words for glance-look-search-scan to
talk about that next-step looking but
it is just a way of
expressing, sometimes found in the skt commentaries, that Rahu is
going counterclockwise and the Jyotishi should always confirm that
foundational viewpoint before proceeding into any predictions.
Best wishes for you to enjoy the excitement, ambition, and
adventure of Rahu!
Sincerely, Barbara Pijan Lama
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now my friends,
all that is true, all that is noble,
all that is just and
all that is loveable and gracious,
whatever is excellent and admirable -
fill all your thoughts with these things."
Epistle to the Philippians 4:8