BPHS Budha Mahadasha
OM hrim krom aim grhanathaya budhaya swaha
Budha * Parya
Dharma * Marga Bhava-9
Mercury * Hermes resides in the 9th house
articles of faith
description of belief
instructions of the father-figures
narrative of the Patrons
Tian Tan Buddha on Lantau Island, Hong Kong
" A fool' s chatter is like a load on a journey,
but there is charm to be found upon the lips of the wise."
~~ Book of Sirach 21:16
swabhava of Brihaspati
Budha occupies 4th and 7th from His natural bhava
"Narrative of Philosophical Truth"
Talking, gesturing, reporting, writing, painting, tool-using, technology-applying, arguing, criticizing, explaining, instructing, training, short-term, near-goal travel and constantly interacting with others,
Subject content of discussion, debate, and sermonizing may include
Classroom Topics of Bhava-9
As a swabhava of Professor Guru, the classroom of Bhava-9 is not an ideal place for Professor Budha to try to deliver His instructions.
Instruction offered by graha who are operating in the classroom of dharmabhava-9 include: Principles of religious doctrine, priesthood, philosophy, study of holy scripture, patriarchy, patronage, Guru, father-figures, public spiritual guidance, humanistic and global teachings
Budha gives Business Transactions via articulatory instruments of:
ideology and belief systems, instructions of the Father-figures, reports and explanations delivered by spiritual figures, wisdom teachings, explications and interpretations of scripture, sermons, study of hermeneutics, theory of missiology, university teaching, recitation of the catechisms, scriptural literacy, professorial tasks, sangha network (9th-from-9th), itineraries of world travel
Benefits the education both the cultural-foundations schooling (4) and the humanistic philosophical temple discourse (9). Budha-9 is able to form discursive and collegial relationships (7) with peers of their own intellectual affinity.
Guru the natural regulator of dharma bhava sees Budha as an enemy therefore as Behari says below there is always some conflict between Budha's commercial practical mentality and the grand wisdom inherent in dharma bhava. Budha is not entirely welcome or completely flourishing in 9 for that reason. Nevertheless Budha-9 is blessed with high intelligence and is often a superb writer of philosophical and hermeneutic religious texts.
The father may be a know-it-all who very likely knows rather less than he presumes. However if favorable drishti deepens the typically superficial philosophy of day-to-day Budha, a learned paternal personality can also develop.
Father = internationally active, often world-traveling, but often also immature and penny-pinching due to Budha the adolescent bookkeeper in a bhava which should be controlled by Guru the abundantly generous fully grown parent.
Verbal acuity regarding religion, likes to talk and write about religious subjects and personalities. Excellent for performing rituals, reading texts, and proselytizing. Not so excellent for contemplative wisdom.
Without the support of additional graha in bhava-9, Budha may be simply a talking machine with little substance or content. However, once additional graha begin to contribute substance to the discussion, Budha's explanatory and descriptive skills become empowered articulators of the knowledge contributed by the other graha.
Budha alone in 9 may produce skill in global-scope sales, worldwide marketing outreach employment in an international business corporation, or trainer-teacher work in universities, colleges, and various temples of learning. However, Budha-9 is simply a messenger, not a teacher or a philosopher.
Whilst a charming conversationalist and interesting public speaker - particularly nice in Kanya-9 or Mithunaya-9 - Budha-9 per se has precious little understanding. The native may rattle on, pontificating on various matters in a superficially intelligent way that is initially convincing.
Slightly deeper inspection however may reveal that "words are birds" for Budha, no matter the vocabulary or the environment.
Because Budha being very much practice oriented, yet bhava-9 contains matters of theory, Budha alone in 9 can produce a deceptively muddled understanding of the relationship between theory and practice. One is a splendid practitioner of the art, yet the "why" questions should be left to more qualified philosophical graha such as Guru. Again this situation of the 'talking head' is remedied when other graha occupy bhava-9.
Remains focused at the mental level, a specialist in ritual practice, always friendly and sincere in religious undertakings but largely unaware of true faith. Budha is an impressionable graha so the outcome of religious behavior depends much on Budha's lord.
Favors happiness through religious cultures which hold scriptural knowledge and systematic instruction in the highest regard.
Budha in bhava-9 is capable of bring extraordinary fortune in areas of Budha's expertise. Explanations, descriptions, diagrams, documentation, and the business activities of product management, sales, advertising etc. are all bless when a beneficially aspected Budha well supported in the varga is born into bhava-9.
Religion: information vs wisdom
Budha (information) an enemy of Professor Guru (wisdom) inhabits the ritual-performance environment of dharma bhava .
At the onset of Budha mahadasha, esp during the Budha swabhukti, the native can "get religion" in the sense of a sudden conversion or remarkable burst of evangelistic enthusiasm for a specific philosophy. In rashi of Shani, the philosophy is orthodox, often rather doctrinaire, seeking social approval more than truth.
In rashi of Guru, the evangelist promotes ideology of a broad sweep. Other more grounded graha must be well placed to transform the ideology into a living reality for the world, but if the other graha do exist result might be stunningly liberating
Issues with superficiality and trivializing of wisdom include commercialization of religious discourse and Budha's attempts to explain religious experience from the perspective of ritual technology rather than non-verbal apprehension of the presence of the Divine.
Budha-9 = typically a pleasant conversationalist, very accepting of pluralistic society and diversity of culture and opinion, possessed of a philosophical vocabulary and able to accurately label most rituals in behavioral terms. However this placement is rarely much knowledgeable about matters of sacred truth.
The fundamental concept of sacredness lies so far beneath the normal realm of daily discourse that speedy-processor Budha-9 can easily overlook sacred experience. It is more natural for Budha-9 to talk "about" religious thought in the capacity of a writer, reporter and announcer.
It may be less natural for Budha-9 to encounter presence of the divine in non-verbal experience. Thus the conundrum of the "religious writer" who strives to explain an experience that might have actually escaped Budha's impatient attentions.
Despite Budha-9's programming to discuss, instruct, and explain on topics of * worth-ship * worship and ritual, one may suffer unknowingly from a rather superficial understanding. Budha-9 typically apprehends only the choreography of the movements and the verbiage of the liturgy.
A few catch phrases and a general working facility with religious holidays often form the full basis of Budha-9's religious perception. However one's limitations are rarely recognized and this expert-reporter-teacher goes on about the business (Budha) of moral or ritual instruction with nary a doubt.
Similarly world-travel, with its magnificent capacity to show the path to all-One higher truth "one road equals 1000 schools" becomes trivialized into a repetitive, commercially oriented pattern of business junkets. Budha-9 is mainly concerned with making polite conversation and does not (cannot) delve into matters of any greater significance.
Similarly in matters of the university and temple priesthood, Budha's tendency to interpret all of life as an administrative task has a frustrating effect in the bhava of higher knowledge. Budha-9 is gifted in matters clerical, administrative, organizational, scheduling, training, planning, and other information-management tasks. One is particularly gifted in the management of conferences and seminars, and the writing skills are impeccable esp when Budha occupies swakshetra.
Yet, such a person may cheerfully earn higher diplomas in literature, arts and sciences as well as in more technical specialties, without having the least notion of higher wisdom. University coursework is apprehended as a stream of commercially mandated busywork.
It is not so rare unfortunately to find university "professors" with this placement of Budha in 9 in rashi of Budha or rashi of Shani. Commercialized sections of government-funded "universities" want "trainers" to impose specifically this process of mechanically generated busywork to justify their production of diploma'd "knowledge workers" for the jobs marketplace esp for the ranks of information managers employed by the state.
According to Budha's rashi, one may practice the exercise of inserting data into pre-formatted slots within a variety of operating theories. But the broader personal quest for merger with the divine through sacred knowledge (9), the deeper understanding of human nature produced by acts of compassion (9), and the quest for authentic soul-guidance (9) are often quite lacking.
One may give charitable donation of money, without knowing why, because it seems sensible from a bookkeeping perspective to support an ideological cause financially, but the deeper connection to ritual understanding of sacrifice and sacred traditions of charitable redemption is missing.
Budha-9 is normally quite successful in business, having a natural instinct for international commerce. May form communicative relationships with many learned persons. Professional fields like law and literary scholarship can bring out the best in Budha's capacity for detailed logical disciplinary argumentation esp in university settings. In the extreme cases, where Budha occupies swakshetra in 9 (for Makara lagna and Thula lagna)
Ironically these folk appear happy and intelligent on the outside. They enjoy writing, business administration, international commerce, and law. But on the inside, their apprehension of sacred knowledge has been trivialized into a flow of superficial business information, and thereby one's connection to Divine truth may be nearly or completely disabled.
Shah Jahan Mosque in Woking, England - built in 1889
Where the Thoughts do Linger
The bhava which is 3rd-from-Budha also creates a "landing pad" upon which the thoughts tend to dwell and linger.
Naturally, if graha occupy this "focus" bhava, the nature of the repeating narrative engagement with those thoughts will adjust according to the character of the tenant graha.
thoughts focus upon third-from-Budha = vriddhi bhava-11
Das /Behari says of Budha-9:
"... intellectually capable of discussing spiritual topics with ease, but your personal life is entirely divorced from true spirituality.
You consider worldly position, money, and intellectual discourse
Pious and sharp.
Interested in yoga and visiting holy places. Glorious.
Exercises overwhelming influence, destroying the wicked. ... Prosperous.
If Budha is malefic, ... vain and less fortunate; if benefic, ... fortunate and devout.
You are wise, live according to religious principles, rich, a good speaker and a holy pilgrim.
Well aspected Budha will give power to concentrate .
Seeking after higher knowledge from heaven to earth and even under water life.
Ingenious and studious mind, love for art, science and literature. Gain through journey, law suits and publication work.
... bent of mind is subjected to the influence of the sign Mercury is posited in. In movable signs, it indicates love of journey; in airy signs, well developed interest in aerial affairs."
The Essential Value of Sacred Texts
Generous Wisdom : Commentaries by His Holiness the Dalai Lama XIV
on the Jatakamala Garland of Birth Stories.
(1992). Tenzin Dorjee (Trans.) Dudjom Rinpoche (Ed.).
"It wouldn't be bad if you didn't have statues,
but it has become indispensable to have Buddhist texts which deal with the structured path to train our mind.
If you have Buddhist texts, read them for yourselves and to friends who visit.
That way you can help others to understand Buddhist ideas.
For instance, it is interesting to read Milarepa's life story and songs.
It is very important to study the scriptures.
...[we] take great interest in having the symbolic representations of Buddha's body, speech and mind.
You can pay homage to them, you can make offerings to them; above all, you should study them."
file update: 26-Aug-2015
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