Summary of Nine Graha Rulership Portfolio
lagna * ligne * line of
Kayaka * Parthena * Paranya * Para * Viergo * Virgo
with remedial ratna recommendation
Great pride in one's imaginative genius and the products of one's unique sanctuary experiences (bedroom, meditation hall, distant lands).
Surya karaka for Divinely reasonable enlightened self, soul, and awareness of the presence of God in each moment, brilliant ideas and startlingly truthful projections of the subconscious imagery into the light of consciousness.
Father * Surya = pitri-karaka
Father is related to matters of bhava-12 "distance" including imagination, enclosures, sanctuary, long sojourn in distant land, research, hospitalization, monastic isolation, asylum, and imprisonment. The father is much involved in private matters, such as fantasy or invisible events, may be also invisible either physically, or psycho-emotionally.
The highly fluctuating and impressionable Surya controls the bhava of spiritual guidance , prayer, imagination, and dissolution of the social personality.
Flawless Ruby generally not recommended unless one might desire a deeper meditation practice or more intimate communion with the spirits in preference to the vitality of connection with human beings. Chandra-ratna may stimulate loss of personality-identity by weakening attachments to the flesh body and its social attributes.
Because Ravi = ruler-of-12 the native tends to share one's brilliant perceptions only with one's Muse, or with private bedroom companions or associates in the halls of meditation.
Ravi controls meditation, clairsentience, dreams, invisible activities, and foreign residence. A part of the Kanya lagna ego-membrane is identified with a foreign land. (Very strongly identified as a foreigner of royal lineage, in case Surya also occupies Simha. The lineage may be fabricated by the native feels quite entitled to royal treatment.)
Kanya may have a less dramatic personality, preferring to be known for one's logical and administrative works, rather than emphasize one's inner celebrity self.
Surya = karaka for "visibility" which includes leadership roles and public recognition
Ravi = ruler-of-12 for Kanya lagna, the Kanya native is somewhat disposed toward to accept public roles and professional leadership responsibilities within private, secluded, behind-walls sanctuary environments with low visibility (12) .
quotation from: Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 89
"For the Virgo (Kanya) Ascendant,
But when Sun is in his own sign in the 12th house,
Chandra rules bhava-11, granting a particularly intuitive understanding and ability for matters of economic and social participation, often seen in networking or community roles, extension of friendships, gains from the market profit system.
As the labhapathi, Professor Chandra needs to deliver His curriculum in a classroom characterized by economic gainfulness and friendship networks which link the native to earners and socially-recognized goal achievers.
A foundational Jyotisha insight into radical Kanya nativities is to appreciate the emotional needs of Vriddhipathi-11 Chandra. No matter what other features define the Kanya native, one feels an emotional need to function as a socialite. One may be born as handsome or homely, fashionable or plain, thick or thin, proletarian or privileged ... Yet whatever life's other circumstances, the Kanya native reaches out to others via emotionally-motivated social participatory networking.
The characteristics of Chandra by rashi, yuti, drishti etcetera will clarify the unique personal expression of Chandra's core need to interknit socially along lawful and regulated patterns such as groupworks, assemblies, marketplace relationships, parties and gatherings.
Many community activists, fundraisers, and leaders of large movements that promote systematic social change are born under Kanya for this reason. They cannot live comfortably (Chandra) without a large and typically gainful social-material community.
Somana-ruled Hasta lagna is particularly sensitive to the needs of large groups and may be an effective agent of social-economic participation movements.
It may seem to outsiders that Kanya's leading motivation is economic and their friendships expedient for monetary purposes, this is rarely true unless Rahu inhabits bhava-11 or Rahu affects Chandra. What is more common for the routine-seeking, comfort-needing Chandra Vriddhipathi-11 is that one feels settled and natural in group environments pursuing measurable socially recognized goals which benefit the greater good. Whilst networking en route to achieving the social goals, one may participate in economic systems which do produce personal profit.
Thus Kanya is often a profit-oriented businessperson who also supports large-scale movements toward increased economic interlinkage for previously marginalized groups. Kanya is neither selfish nor selfless but rather Kanya understands the relationship between the individual merchants and the larger economic systems, and Kanya appreciates perhaps more than others the reality that economies get stronger as they gain additional capable participants.
As vriddhi-pathi, Chandra instills an emotional need for social-material achievement produced by Soma's habitually protective, caretaking behaviors. Chandra nourishes and shelters the links of the earning network.
In order to feel stable, grounded, and rooted in life, one must receive gains of prizes and income via one's cultural roots and educational foundations. The awards for work accomplished should be provided by the socially well-connected.
Gains may be registered within economies of ideas and services, as well as within networks of gainful association. Socially rewarded, network-validated achievement is required for emotional worth.
The type of marketplace profit is determined by Chandra's bhava, rashi, and incoming drishti, as well as the relationship between Chandra, occupants of 11, and the vriddhi-pathi, and also by the gradually cycling relationships between Chandra and the current mahadasha-pathi.
Mahadasha of Chandra = typically a period of maximum prize-winning, goal achievement, and economic gain.
In a more domestic nativity, however,"gains " may take the form of reliable and consistent parental style of nourishing a friendship network based in the family home or in local community roles like schoolteaching or policing.
The friendships need not be prestigious; in fact, Chandra prefers to move in the rhythm of the mundane local environment.
Chandra Vriddhipathi-11 gains and goals from:
Mahadasha of Chandra = era of the maximum profitability and social connectedness.
10 years of Chandra Mahadasha may signify an exceptionally strong engagement with social-progressive or economic-participation communities
Chandra Mahadasha =1913-1923, his age 24-34. This is the period of his ascending to leadership in the German Workers Party (Nazi) in Munich. Vriddhipathi-11 social progress movements, economic participation linkage.
Sources of leadership impetus include his writings (Mein Kampf) (3) and his detachment (Ketu) from his own crimes (rogesha-6 Shani).
Hitler had passionately patriotic leadership style (Chandra + bandesha-4 Guru), invoking intensely emotional defense for the Fatherland, and utilizing on a vocabulary of Security through Purification and Sacrifice * Chandra-yuti-Ketu.
Hitler's leadership focused on economic security, protection of customary values, defense of the homeland, and re-building a great (Guru) ethnic Nation (4). Positioned himself in a morally authoritative parental role.
yuvatipathi-7 Guru-yuti-Ketu = dehumanization which cancels compassion.
Because Vrishabha = Chandra's moolatrikona rashi = identical to Kanya's dharmasthana, Chandra = usually religiously minded, although in a predictably orthodox fashion which is more oriented to habitual and rhythmic (Chandra) expressions of public piety and less to invisible private prayer.
Mode of religious expression depends on drishti to Chandra.
If Shani drishti to Chandra (and any graha yuti Chandra) the religious beliefs are conservative to the point of being completely outdated. However rigid the orthodoxy, or ritualistic the practices, such a strict observation of the "laws " of faith can bring great comfort (Chandra) and stability in the life structure (Shani) to the believers.
Without the drishti of Shani, tendency toward a bhakti emotional expression of affection for deities.
If Chandra in bhava-2, a religious family especially on the mother's side but quite so throughout the extended family.
If Chandra + Shukra, both the mother and the sister are very religious. Mode of expression depends on drishti to Chandra.
If Chandra + Surya, the mother and the father = religious.
If Chandra-yuti-Budha, the mother and the younger sibling = religious.
If Chandra-yuti- Mangala, the mother and the brother = religious.
The highly fluctuating and impressionable Chandra becomes lord of the gainful and well-networked house of goals and achievements. Friendships with women are generally profitable. Gains from ocean and its products. Elder sibling especially a sister, cousin, or a close-in-age aunt, can be most helpful as a mentor in this life.
Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 93
"For the Virgo Ascendant, the Moon is the lord of the 11th, the house of gains and fulfillment of desires.
If the Moon is afflicted in any way in the horoscope wearing of Pearl will neutralise the ill effects."
As the regulator of bhava- 3 (courage, conversation, sexual connection) and bhava-8(secrecy-occult)
Mangala = a vital, sexually adventurous, and relentlessly competitive troublemaker for Kanya natives.
During periods of Mangala, natives of the Paartha lagna have a marked tendency to get involved in impulsive (Kuja) sexual relationships that may threaten the marriage, under the guise of an extended working friendship , with a team-mate or neighbor, member of a local committee, or other small-group association.
randhresha-8 = eruptions.
Sudden, forced changes. Catastrophe. Shock.
When randhresha-8 = Kuja, as for Kanya lagna and Mesha lagna, the eruptions have an overtly sexual, animal, instinctive, pursuing, competitive, penetrating, lively quality of"break-through","discovery", and"revelation of secrets ".
Typically, a person of compelling sexual interest appears on the scene in a completely unexpected way, and the native is shocked to discover the sexual intensity of the situation.
Even the most sober and dutiful Kanya natives may succumb to the charms of a strategically placed karmic partner who creates a secret but highly charged"occult" sexual engagement that is largely invisible to the outside world. Such a
Similarly the written expression and general communication style (3) is overly aggressive to the point of being self-destructive (8) unless Mangala or Budha are very nicely disposed. On the plus side, gives extra energy for publications and announcements.
Mangala for Kanya lagna is focused and direct like the huntsman when its sexual reflexes are stimulated, and thus the Kanya native can get into trouble through Mangala's instinctive pursuit of its quarry.
However for the Meena native, Shukra playing the same role as L-3+randhresha-8 is receptive rather than pro-active in the mating dance, and as a natural pleasure-giver subhagraha Shukra tends to leave all involved with a sweet taste, after the fact. Mangala will leave rather a bloody taste, metaphorically speaking.
Kuja's involvement with both deep secrecy (8) and superficial daily mentality (3) gives Kanya natives a peculiar dynamic instinct for secret relationships that happen in the context of quite public team work, often in business and often in the context of committees, meetings, and publishing of announcements.
In the modern world, Mangala for Kanya lagna becomes a karaka for the " of fice marriage" wherein the native spends more time involved with a team-mate than engaged in meaningful relations with one's own spouse.
For Kanya, these office relationships nearly always become sexualized, and if sexual connection is not an option the sexual chemistry may turn to other forms of aggression including personal attacks.
Conditions of death are typically quite sudden and involve blood disease, severe injury, or results of conflict.
From 1, 2, and 5 Mangala casts drishti upon randhra bhava = sudden and possibly violent death, from causes given by Mangala's rashi.
Kanya lagna, Mangala in:
Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 97
"For the Virgo Ascendant
However, if absolutely necessary,
kalpapathi L-1+ karmesha karmesha-10
self-body and social rank
As lagnesha and karmesha-10 , Kumara's conversational and sexual-interactional curiosity is a booster for a communicative career in administrative, information-intensive, and policy specialties. Budha grants youthful open-mindedness.
Younger minds, however studious, tend to be Oblivious of the larger context . Budha therefore contributes a tendency to micro-focus (temporarily) on a small set of details or a single relationship.
Budha as lagnesha suggests that the Kanya native is socially identified with one's literary and linguistic capabilities. Budha is articulate, gesticulating, and communicative.
His core role is messenger and His core motivation is messianic: He needs to Get the Word Out. The how and where of getting the Word out will depend on Budha's rashi, bhava, and incoming drishti. Like His enemy (and true father) Chandra, Budha is exceptionally impressionable. therefore pay special attention to the impact of graha drishti when evaluating the character of Budha. A s karmesha-10 , Budha for Kanya lagna = a significator of career, public reputation, and social status. the native tends to favor professions in the verbal, media, explanatory, or communicative arts, with a special affinity for careers that involve writing.
Budha as planetary patron of 10th navamsha for a Kanya native indicates a great facility in sales, marketing, advertising, public relations, or any of the communicative-administrative activities of commercial business. The person may be an extraordinary sales professional if Budha is well disposed.
Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 101
"Mercury rules the Ascendant and the 10th house.
If Mercury is afflicted in any way or not auspiciously placed in the birth chart,
Professor Guru = L-4+ yuvatipathi-7
as planetary patron of two kendra, Guru acquires kendra-adhi-pati-dosha. Normally however wise and expansive Guru is also beneficial for good homelife, favors Schooling, and assists a wise choice of compatible spouse -- unless the teachings of Professor Guru are subject to prolonged and repeating lessons (usually via constrictive drishti).
Guru periods foster an interest in schooling for purpose of gaining diplomas and licenses. Periods of bandesha-4 predict significant educational completion, such as learning a new trade skill or earning a professional diploma. (Presuming Guru is healthy and there is no severe resistance in bhava-4 or bhava-7).
bandesha-4 Guru is also in charge of education for purpose of obtaining licensure and diplomas, social validation or other cultural approvals, and in addition Guru supervises the acquisition of land and property in the forms of deeds of title to real estate, buildings, vehicles.
Wise and expansive Guru = karmesha-10 plus karmesha-10 -from-10 = the double-career ruler for Mithuna lagna and Mithuna-Chandra.
Guru periods bring energy into the career by expanding the range of responsibilities and scope of personal influence.
yuvatipathi-7 Brihaspati can generate a surprisingly troublesome experience in regard to failed growth expectations and less humanistic fulfillment in relationships both personal and professional. Alliances and advisers are not as expansive or comprehensive perhaps as one thought.
Although executive roles in organizations (10) are not affected by Guru (unless Guru occupies 10), the leadership-supporting partnerships that are essential to career, while seeming to promise prosperity and abundance, may prove not much more than adequate.
Even considering all of Brihaspati's natural auspiciousness, and numerous genuine benefits arriving due to Guru, the Vimshottari periods of Brihaspati are likely to produce characteristically Guru-ized problems such as excessive or presumptive optimism, overexpansion, bloated expectations of one's children, overreliance on philosophical beliefs and generally misplaced faith in human potential.
One tends to hear the spouse-partner re-affirming belief in the potential of their marital union, but this chat may mask an underlying fractiousness; to see agreement (7) in contractual deals where there are competing interests rather than mutual alliance; to assume, presume, and expect that one's diplomas and licenses will continue to support an expanding knowledge of the world. One expects to have been provided well by the teachers however, the quality of the basic schooling is often inflated.
If Guru-yuti-Rahu or Guru+ randhresha-8 , may produced a sudden shock of realizing that one's humanistic expectations were unrealistic and that one's parents-teachers-advisers are much cruder than one realized.
Even if Guru is well-disposed, it can be a time of fall from naive religious faith and loss of confidence in collegial relationships. In general, one may receive bad advice from both parent-teachers and partner-counselors that is not malintended but simply unrealistic.
Marriage and Children, Grandchildren
Marriage and children are affected by the badhesha function of Guru who for Kanya is the overarching lord of the Home (bandesha-4 and L-4-from-4). As a general rule, spouse is well-qualified and capable and children are admirable in qualities yet both tend to fall below expectation.
One may place high hopes in spouse and offspring based upon their schooling (Guru, 4, 7) or religious vows (Guru, 7). One may believe that a large home (Guru L-4) and a generous attitude toward one's own parents (4) will guarantee a prosperous (Guru) and secure (4) future. However, it generally turns out that parents consume more energy than they produce (especially in their old age, when they must be sheltered -4 ). Parental (4) religious convictions (Guru) may be discovered to be more dogmatic and less sincere than originally expected.
There is a general life feeling overall for most Mithuna-lagna and Kanya-lagna natives that marriage and usually children too have not realized their growth potential. This feeling is not crippling unless Guru is badly nichha-amza. It mainly expresses as a general ennui. For Kanya, parents although expected to be agents of expansion and generosity may cause more than a little burdensome hindrance in life.
The spouse's career (10th from 7th = 4) is affected by badhesha Guru and during Guru periods it too will experience unexpected setbacks, hindrance, and harm due to spousal misplaced confidence.
Vimshottari Dasha of Brihaspati
Depending on characteristics of Brihaspati according to yuti-graha, rashi, drishti. and bhava, Guru Mahadasha for the Kanya radical nativity is generally a period of great home-seeking locality and great engagement with contracts and trusts.
Guru's mulatrikona being Dhanushya, overall effects of bandhu-bhava-4 are generally somewhat stronger than the effects of yuvatithana-7.
Because of the role played by Professor Guru for the Kanya nativity, and the natural animosity of Guru toward lagnesha Budha, it is a common experience that a steady sequence of home-culture and folkways concerns would accompany a great and complementary concern with the expansion of marital and business contracts during this 16-year mahadasha.
|Badhaka -sthana = harming-houses|| |
All dvyatmaka * double-natured * rashi = Mithuna, Kanya, Dhanushya, Meena = the 'badhaka' bhava = 7.
Counted from Mithuna lagna or counted from Kanya lagna, Brihaspati = the "bad boy" badhesha who gives hindrance, harm, harassment.
Badhaka agents: Parents (4) and Partners (7)
The leading badhaka agent for Kanya lagna is the father, whose great life potential = insufficiently realized.
Badhaka agents: Other
Periods of Guru may also evoke, from the list of dramatis personae, a badhaka agent in the form of a"falls below expectations " teacher-preacher, professor, priest, religious or moral authority.
Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 106
"For the Virgo Ascendant,
Still if the Jupiter is in the Ascendant, 2nd, 4th and 7th (in his own sign giving rise to Hamsa yoga) , 5th, 9th, 10th or 11th, yellow sapphire should be worn by the natives of the Ascendant in the major and sub-periods of Jupiter.
But those who are in apprehension of death on account of old age or illness or if their horoscope indicates short life, should not wear this gem stone, as Jupiter is a strong death inflicting planet for this Ascendant.
Those natives of this ascendant who find obstructions in the progress of their educational activities , or those who suffer from set backs in property matters ,
L-2 / dharmesha-9
Shukra = yuvatikaraka for the social institution of marriage . For males, Shukra has special significance because Shukra = kalatrakaraka for the female partner herself.
There are four main sthana for financial wealth:
Sweet and sensual Shukra becomes a highly benevolent
L-2 / dharmesha-9 wealth graha for Kanya lagna.
For Kanya lagna, presuming that Shukra is fairly well disposed, periods of L-2+dharmesha-9 Shukra generate considerable wealth via family-of-origin hoarded assets and knowledge-values, as well as via the higher philosophical education and world travel.
Shukra brings both material and spiritual wealth, in forms as various as acquisition of languages, accrual of historical knowledge, money-wealth and religious wisdom.
As dharmesha-9 Shukra favors artistic and musical talents for the grandchildren and accomplishments in arts and music for students of the guru.
Shukra is also a maraka graha who will effect a saturation of pleasure, when the time has come.
Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 113
"For the Virgo Ascendant,
is a very auspicious planet.
The results will be more pronounced during the major and sub-periods ,
Wearing of Emerald, the gem stone of this Ascendant, along with Diamond through out life will ensure long life and success in all ventures."
Pragmatic and conventional Shani gives mixed results. The creativity and of fspring (although delayed) are typically well-disciplined;
however, Professor Shani's dictates may bring conflict in marriage , losses from lawsuits, health issues , and financial strain from loan debt. See Professor Shani's bhava and rashi to know the main agents of the good and bad results.
Periods of vidyapathi-5 Shani -or- Guru -or- dharmesha-9 Professor Shukra will produce children, eventually - unless Shani occupies bhava-5 or bhava-9 in a challenging rashi, or bhava-5 is otherwise subject to prolonged and repeating lessons (usually via constrictive drishti).
Kanya nativities in which Shani = the rogesha-6 as counted from both radix lagna (material animosity) and Chandra lagna (emotional imbalance-seeking-a-remedy) offer particular challenges of chronic illness and exacerbation of resistance to keeping agreements in contractual relationships, during Shani periods:
Remedial Ratna for Shani - Blue Sapphire (Nilam) for Kanya Lagna Shani Ratna may be very cautiously applied in special circumstances which require careful Jyotisha evaluation. The main consideration is whether the native 's lifestyle is already weakened via any sort of addictive behaviors (rogesha-6 ) including co-dependent or mutually exploitive relationships which are incapable of locating the terms of a lasting agreement.
For example, if the Kanya native is a usual suspect at the medical clinic, the police station, or the social services office; constantly involved in demeaning relationships (rogesha-6 ) or pressed into servitude; or chronically burdened with debt (pays off one loan, only to quickly assume another) - then the Nilam, despite its overall auspice for bhava-5, is not going to help.
Kanya is born with a particularly fixed case of this mentality, which becomes quite dominant in the mind during Vimshottari (mind-projection) periods of Shani.
Combining the Kanya-lagna effects of Shani's lordship of the "broken agreements" bhava-6 with Kuja's sexually misadventurous lordship of domains 3 and 8, the prescribing Jyotishi should look carefully at the dignity of both Mangala and Shani (and Rahu!) before recommending yes or no on the Nilam.
Therefore IMO the application of Nilam for the Kanya lagna nativity should be carefully considered. However, Dr. Kapoor's viewpoint is more liberal. See below.
Health - Kumbha = bhava-6
Skin and nerve ailments are typical for Kumbha, therefore should these arrive as signals of a deeper inner work, on schedule, both acupuncture (subtle electricity = Kumbha) and homeopathic remedies (even more subtle electrical stimulation) will be effective agents of healing.
Ayurvedic advice about diet to balance the vata dosha inherent in Kumbha-6 will also be beneficial.
Dr. G. S. Kapoor. (1994).
Gems and Astrology . Ranjan Publications, New Delhi. p. 116
"For the Virgo Ascendant,
Saturn rules the 5th and the 6th houses.
Therefore, Blue Sapphire can be wornby the natives of this Ascendant
Professor Rahu co-rules maha-dusthamsha bhava-6 Kumbha. Therefore Rahu-ratna Gomedha is highly unlikely to be a beneficial gem *except* for careers in medical clinical practice and human services ministries, e.g. social work, druggist, police, divorce law, bankruptcy, criminal attorney.
Even for these special destinies, only prescribe Rahu-ratna for Kanya lagna natives if the lord of bhava-6 and its occupants are auspicious and strong.
If Rahu Himself occupies Kumbha-6, the results can possibly be superb along the classic lines of Rahu (a great leap forward by unconventional or illegitimate means) However conditions for a positive Rahu-6 result should include presence or drishti of all malefics toward Ari Bhava.
Rahu's effects for Kanya lagna depend significantly on Rahu's bhava, rashi, and drishti. Rahu's effects for Kumbha lagna depend significantly on Rahu's bhava, rashi, and incoming drishti. Rahu amplifies the effect of any graha who are sharing Rahu's house; and also Rahu magnifies the effects of the lord of His occupied Rashi.
3 + 8
Ketu = temporal co-lord of bhava-3 = 8th-from-8th = Vrizchika
Ketu = the natural co-regulator of bhava-8 .
For Kanya lagna, Professor Ketu = associated with
to predict the effects of Ketu Mahadasha, measure:
Mangala is responsible for self-destructive sexual conquesting (Mangala) that may occur for Kanya lagna.
Ketu-ratna Vaidurya is unlikely to be a beneficial gem except for matters of mystical-transformative writing and publication. For Kanya lagna, Mangala-Ketu = associated with lying (8 = 12th from 9-truth).
special case: Kanya lagna, Ketu-Makara-5:
Das - Behari describes Ketu-Makara-5:
special case: Kanya lagna, Ketu-Kumbha-6:
Das - Behari describes Ketu-kumbha-6:
"Will bring cataclysmic changes to your life, resulting from the distrust, humiliation, and animosity generated by colleagues and associates.
file update: 19-Mar-2017
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