Shukra-ruled nakshatra trine =
balancing, Alliance, bargaining, crafting agreements, negotiation, deal-making, contracts, unions, diplomacy, pleasures, wealth, luxury, sweet taste
|Chandra in Bharani|
Purvazadha Pada 1 = Simha navamsha
Purvazadha Pada 2 = Kanya navamsha
Purvazadha Pada 3 = Thula navamsha * Pushkara Navamsha
Purvazadha Pada 4 = Vrischika navamsha
Radix Moon in Purvazadha
= "Early Victory"- Dedication and Ambition
Purvazadha resides entirely within the auspicious rashi of Dhanushya.
problems in Purvazadha arise from the adversarial relationship between
Purvazadha "the invincible sea".
Shukra-ruled Purvazadha-Chandra = attractive; the eyes (Shukra-2) are quite entrancing .
Delusion in the Deluge
Sweet success (Shukra) comes to this native easily and often on a very broad scale (Guru).
yet Shukra-Guru influence upon Purvazadha Soma contains significant potential for self-deception and delusion.
Sensually luxurious Shukra = the great deceiver! Ultimately one may become absorbed into sensual overload. This can even happen in meditation and prayer of a particularly sensual type, esp adoration of the deity as love partner.
Purvazadha Soma is called to one's vocation Early in Life usually with several remarkable Early Successes, which raise the confidence high and give Purvazadha-Chandra a confirming experience of being Valuable and Attractive
Higher truth can get twisted when inclusive and compassionate Guru must express His will through the auspice of Brihaspati's enemy the self-pleasuring Shukra.
Successful as these folk often are, there is nearly always some issue of incomplete understanding of the Truth, due to the gross conflict between Guru's expansive, cosmic, inclusive anti-materialism vs. Shukra's sensual, body-based materialistic pleasures.
Purvazadha-Chandra often sound like they know what they're talking about; many in the audience are convinced.
Shukra uses Guru's influence of belief in great truths and guidance by doctrinal principles, to convince Purvazadha-Chandra that one is the path and proof of unassailable righteousness. Without sufficient consciousness, the Purvazadha native may become a victim of this nasty trick.
Falling into a typical Shukra "justification trap", Buchanan had been elected by northerners seeking leadership - but he was unable to lead due as he was beholden to the wealthy slave-owning planters who funded his lifestyle. Unable to decide, he dithered.
Instead of addressing the monumental moral questions, Buchanan spent four years pretending that there was no serious problem. As moral outrage reached the boiling point, he ignored the moral arguments, taking instead a legalist stance that while it was illegal for the southern states to secede from the union, it was equally illegal for the government to force reunification.Scholars see his tenure as the height of self-aggrandizing and the nadir of leadership. Meanwhile Buchanan enjoyed holding court at Washington D.C. salon-parties, and retired in comfort, leaving his country seething for war.
Purvazadha-Chandra enjoys a feeling of accomplishment. There is pleasure (Shukra) in believing (Guru) that one's early victories in life, which have brought luxury (Shukra) and expansion (Guru), are "proof" of the righteousness of one's path.
Aside from the interpersonal annoyance caused by Purvazadha's typical legalistic arrogance, the biggest problem facing Purvazadha-Chandra who wishes to achieve consciousness while born under the Purvazadha Moon = self-isolation from negative facts or criticism.
If the supporting graha are indeed inauspicious, one may sink deeper and deeper into addiction to the feeling of self-righteous satisfaction, particularly in matters of ideological doctrine (Dhanushya).
Being easily persuaded to blame the victim, Purvazadha-Chandra may "lack a moral compass".
It is possible for the Purvazadha-Chandra, supported by two contradictory benefics (Guru and Shukra) to achieve a sensually driven emotional addiction to self-justification.
Purvazadha-Chandra wants to believe (Guru) that one is a chosen "eugenic" leader whose words provide nourishment for the fairer (Shukra) people.
As one Chosen to the the Special Facilitator between the people and the Divine, or between the people and Celebrities, one may treat others - one's spouse and children, one's community, one's nation or the world -- with any degree of dehumanizing disregard.
When criticism, contradiction, principled disagreement, or other Antidotes to the emotional drug of divinely approved self-satisfaction come along, Purvazadha-Chandra may reject the humanity of others.
It is easy for Purvazadha to dance merrily down the path of dehumanizing self-righteousness, while believing that one has been granted some sort of divine privilege, based on "early victories".
Mrs. Barbara Pierce Bush partner of USA Pres-41 mother of USA Pres-43, has the Chandra-yuti-Guru parochialism very strong in shelter-and-protect bhava-4. Mrs. Bush shows the excessively padded self-protective buffering which occurs when a person surrounds oneself only with those who believe in one's inherent priesthood and who will approach only in a state of worship.
During her long period in the public eye, as the wife and mother of two presidents, she got considerable negative press for her apparent disinterest in charity work. She simply declined to participate in the traditionally socially important charitable social service undertaken by wives of elite public servants in the USA.
Though she was fiercely dedicated to the welfare of her own kith and kin (Chandra), and married to a very wealthy man who could certainly subsidize her charitable labors, the comfortably insulated world of Mrs. Barbara Bush apparently did not include any awareness of the needs of those outside her family.
Perhaps her most notoriously insulated comment was made when she was asked her view of the human cost of death, injury, and trauma of the new USA invasion of Iraq, which was being started by her son USA Pres-43 G.W. Bush at that moment:
"why should we hear about body bags, and deaths ... and how many ... it's not relevant ... why should I waste my beautiful mind on something like that?" (March 2003)
Mrs. Bush's parochialism and "emotional insulation" is increased by Chandra yuti expansive swakshetra Guru-4; also her Purvazadha-Soma receives graha-drishti from active Kuja, luxurious Shukra, and dignified Shani.
Purvazadha-Chandra, however wrong-headed one may be, will resist any change of course on their destined movement toward the Source. Faced with a challenge, this one cannot easily change strategy or tactic; but Purvazadha-Chandra will never give up the pursuit of the goal.
One achieves "early victory" through being in the right place at the right time to take skillful advantage of a grassroots social movement, a sudden marriage or business Opportunity, or a sea-change in public tastes. The early advantage is generally maintained throughout life.
When damaged by hostile effects, Purvazadha Moon creates religious fundamentalists, ideologues, and tyrants. Pursuit of personal aggrandizement often manifests as a lack of compassion for others.
When supported by friendly effects, Purvazadha Moon gives the power to sustain religious vows, and stay loyal to fundamental principle in any undertaking.
The key to success with Purvazadha-Chandra is, indeed, to choose one's commitments carefully. Because after making the first, early commitment, one will be emotionally unable to change course for the rest of one's life.
Should one's initial viewpoint turn out to have been wrong, Purvazadha moon will die trying. I.e., hoist by one's own petard, caught in his own web, and goes down with the ship.
Yet: when steady, loyal commitment to an early-life vow, or a simplistic, one-size-fits-all ideological solution to a complex human problem, are the keys to success, this native will achieve the pinnacle.
Positive traits include personal determination, work ethic, fierce loyalty to a person or a cause, and unshakable commitment to reach the goal regardless of its validity.
May be tremendous supporters of religious institutions, ideologies, and fundamental moral principles, especially in a dogmatic form.
Negative traits are more famous for Purvazadha.
|Purvazadha nakshatra: Tibetan Tradition||Chu-do|
Prenatal maternal narrative of Shukra and Born into Shukra Mahadasha
Strong planetary animosities:
From Dhanushya-Chandra lagna, Shukra rules the ripu
bhava (6) and the labha bhava (11). The parents are often significantly
concerned with earning an income and they may be in marital conflict
emotionally at the time of the prenatal epoch and Purvazadha-Chandra 's birth.
Purvazadha natives are born into a narrative of pleasure-and-treasure-accumulation (Shukra) - wealth and knowledge - and they keep that script close to their emotional hearts throughout life. The script is diversified by the application of Shukra's sensual talents to the tasks of logical argumentation (6) possibly exploitation and accusations (6) and the practice medicine (6). Purvazadha-Chandra is often drawn into exploitive (6) situations which are nonetheless quite profitable (11).
The mother would have been especially concerned with matters of complaints and litigation (6) medicine and drugs (6) disappointed promises in relationships (6) as well as obtainment of earnings and income in the marketplace (11). Meeting material goals, esp financial ones (Shukra) would have been important to her. Due to Shukra's influence she would have been thinking about her own attractiveness, worthiness, and beauty. All of these concerns remain part of Purvazadha-Chandra 's psychic narrative throughout life.
|Ketu yuti Chandra||
If Ketu is yuti
Chandra in a nakshatra of Shukra, Purvazadha-Chandra may slowly lose the hair,
teeth, or voice. There may be separation or abandonment in
relationship during Ketu periods.
If Chandra is yuti Shukra Purvazadha-Chandra the mother indulges the Purvaphalguni child in sweets and treats; which spoils the child for life. Being spoiled does not harm the career and may in fact enhance it, as one will work hard for the luxuries. However the entitlement to sweet treats becomes unshakable when Chandra + Shukra, esp in a nakshatra of Shukra.
Sacred tree for Purvazadha from
western botanical = Saraca indica
Indic = Sita Asoka
|Wealthy Collections and Design Arts||
Religious art (Dhanushya-Shukra) is a particularly engaging study for this native, and if other graha support significant wealth Purvazadha-Chandra may attract (Chandra-Shukra) to oneself a substantial collection of beautiful and valuable religiously themed works of art.
Dehumanization is the poisonous antidote to compassion.
Purvazadha's victorious end is some sort of dominant power, and Purvazadha's ideologically-driven instinct can result in dehumanization of the human "obstacles" blocking the path to a triumph of orthodoxy.
the mother feels a need for relationships which deliver religious-ideological validation
She may place orthodoxy above nurturing.
Spiritual director of this section of the path:
Navamsha Moon in Purvazadha(intimate relationships).
In order to mirror one's own subconscious emotional patterns, one attracts a core partner who expresses Purvazadha behavior.
Under emotional stress in relationships, one with navamsha Chandra in Purvazadha can experience anxiety reactions that manifest as compulsive merging and clinging And obsessive repetition of claims based on vows or statements of commitment from the past.
Navamsha Chandra in Purvazadha indicates a deep resistance to "mid-course corrections" in one's own psyche, which if personally unacknowledged must be expressed through the partner's actions.
The partner needs clear sense of direction in the relationship, and a simple set of working principles or vows to ground the commitment.
The partner cannot handle too much complexity and the partner may be unable to adapt or change his/her life strategy if and when life circumstances require adaptive change.
Partner is hard-working, mono-focused, typically quite beautiful (Guru-Shukra) typically with lovely eyes.
Depending on the Nakshatra of Purvazadha-Chandra 's radix Moon, the partner's emotional resistance to change may be a source of conflict and eventually separation in a relationship.
Due to its sense of merging and flowing toward a fixed destination, Purvazadha Nakshatra is a good place for sustaining vows and partner commitments, but excessively rigid or legalistic interpretation of the early promises can cause resentment along the path of spiritual growth. It is good to introduce more compassion into the ongoing interpretation of early promises, if humanly possible.
file update: 02-Dec-2013
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