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Shri Ramana Maharishi in 1948 (age 69)

Poet * Hymn-writer


Spiritual Explainer of Self-Enquiry

Bhagavan Shri

Ramana Maharshi


a.k.a. Venkataraman Iyer

Earthbody-Entry Wednesday-30-Dec-1879

Earthbody-Exit 14-Apr-1950 (age 70)

“Realisation is not acquisition of anything new nor is it a new faculty. It is only removal of all camouflage.”

― Ramana Maharshi


Poet, Songwriter, Builder, Spiritual Guide * 1879-1950 * Sri Ramana Maharshi

birth data from * tentatively rectified by BP Lama

charts, graphs, and tables produced by Shri Jyoti Star software * adapted by BP Lama

see also BV Raman's version of this nativity in Notable Horoscopes, p.249

Rising Nakshatra

Masculine Nativities

Zravana * Shrona * Hari * Apramaya * Azvattha

BPL commentary

For Zra-vana births of masculine valence, the condition of reflective, sheltering, undulating, rhythmic, routinized, culturally rooted, boundary-defending, security-seeking, nourishing, parental, matrikaraka Chandra may considerably affect the outcome.

For those born into the Soma-ruled paradigm of Apramaya, mother-figures, protectors, guardians, elemental spirits, natural environments, waters, roots, eggs, gardeners, farmers, fisher-folk, caretakers, foundation-builders, police, schoolteachers, parents, providers of nourishment, and defenders of the root culture, may be especially influential.

Instructional guidance provided by emissaries from the civilizations of Aquila. Their purpose is sensitive and intrusive leadership and institutional governance.

The Listener * Shaman

Shravishta gentlemen are exceptionally concerned with their social reputation. Parental in their authority style, they adopt organizational caretaker roles and are found in secure positions at all levels of society. Sravana are often found working in the slow but reliable bureaucracies which evoke their characteristic persevering patience.

Apramaya-born are often found operating charitable agencies, teaching school, or protecting their cultural foundations. Although their careers may elevate to the highest ranks of social decision-making, Hari-born remember always the simple family folk and their concerns with property, security, and nourishment.

As fathers, teachers, and social leaders, Shravistha chaps are generally stable and protective. They are blessed with an intuitive understanding of the social law in context of ancient customs. Many are lawyers, judges, social-justice advocates, or teachers of the law. In personal relationships, their comfort-seeking Chandra seeks an equally placid, parental match. Yet being such peaceful people, these men may find balance with wives who are somewhat more outspoken.

Shravana must combine Shani's mandate to maintain the larger social order with parental Chandra's focus on the local settlement, housing, schools, and farms. Often their focus is property law. While public dignity remains important, Sravana fellows are also concerned to maintain the steady life flow (Chandra) of the ethnicity or the nation. They find comfort in the old liturgical rhythms and are often regular participants in public worship. Their most cherished roles are usually Father and Grandfather.

Themes of social stability, public safety, property rights, protection of the old routines, maintenance of the tribe, and the soothing rhythms of homelife may contextualize Sravana's terrestrial experience. Applies also to Chandra in Shravana

QUOTATION from: Shil-Ponde(1939). Hindu Astrology Joytisha-Shastra. p 86.

"An excellent character, the keynote of which is kind heartedness and generosity,

  • particularly to those less fortunate than himself.

This man will always be able to accumulate the good things of life

  • without injuring anyone else to do so.

He will be disposed to share his belongings with the poor and needy.

  • The extent of his activities in this direction,

  • will of course depend on his station in life.

Many social workers and philanthropists have Shravana rising.

He will also be very religious

  • and will participate in church activities

  • if his environment permits."


Sri Ramana Maharshi sitting on a tiger skin, undated but likely during the early 1940's.

Biographical data matched to Vimshottari dasha calendar:

Guru Mahadasha * age birth until age 1.2

30-Dec-1879 Earth-birth in Tiruchuzhi, Virudhunagar (Tamil Nadu) India * Guru-Rahu chidradasha

Shani Mahadasha * age 1.2 until age 20.2

18-Feb-1892 * grieved the decease of father, unexpected * Shani-Surya bhukti * Surya-yuti-Rahu * Surya produces effect of Rahu-12

1892 following the unexpected death of his father, the family disperses to several locations * Shani-Surya bhukti * Surya-yuti-Rahu * Surya produces effect of Rahu-12

1896 (age 16) near-death-experience exposes life-force current (avesam) recognized as true-self and Ishvadevata (ishwara) * Shani-Rahu bhukti * Rahu-12-interiority, meditation, private visions

Budha Mahadasha * age 20.2 until age 36.2

1902 first recording of the method of self-inquiry * Budha-Budha swabhukti * Budha communication, texts

Ketu Mahadasha * age 36.2 until age 43.2

Janma Sade-Sati Karkata Aug-1916 until Sep-1918

19-May-1922 grieved the decease of mother * Ketu--Shani bhukti * Shani rules 7th-from-Chandra ++ Sade-Sati

1922 following mom's decease, beginning encampment near her tomb becomes Ramanasramam * Ketu--Shani lagnesha Shani-3 parivartamsha Guru-2 * gives effect of Guru-rules-4 settlements

Zukra Mahadasha * age 43.2 until age 63.2

Surya Mahadasha * age 63.2 until age 70

Janma Sade-Sati Karkata Sep-1945 until Jul-1948

Feb-1949 excision of cancerous arm skin performed by ashram physician. Complete amputation of the arm, physician preferred to save the life, is declined. * Surya-Ketu bhukti * Ketu excision, amputation

Aug + Dec 1949 * second and third tumor surgeries but these fail to prevent advance of the disease * Surya-Zukra bhukti * Zukra-yuti-Budha * Zukra produces effect of rogesha Budha disease. Treatments generally ineffective due to Ketu in classroom-6

Chandra Mahadasha * age 70.2 until decease age 70.2

14-Apr-1950 Lightbody Lift-off (age 70) * Chandra-Chandra swabhukti * Chandra maraka rules-7

Distinctive features of the nativity


Ramana as a young man

Surya * pitrikaraka * Jyotikaraka

* Sarala Yoga

  • Surya-Dhanuzya* Aditya * the unsplit, undivided
  • Surya in bhava-12 * center of Other-Worlds, brightly contemplative, focus on seclusion, invisible light-source provides private guidance, intuitive entitlements, intelligence for interior prayer, eye on imagination * sparkling center of the clairsentient drama
  • Surya-yuti-Rahu * confidently opportunistic * bright mesmerizer * creatively intelligent culture-mixing * entitled to mix and mottle * ambitious father-figure * adventurously aligned with the spiritual rays of the Sun * radiantly risk-rewarding


Dad = Sundaram Iyer (1848–1892). He worked as a special pleader within the English-law portion of the court system. When young Venkataraman was age 12, Dad died suddenly . Surya in bhava-12 often indicates that the father-figure is known primarily in the astral form, as in a clairsentient image or in a dream.


Surya in bhava-12 + Surya-Dhanuzya-Purva-azadha + Surya-yuti-Rahu

Fame for spiritual radiance of personal truth, self-directed meditation, confidence of opinion, independent from: the Math system, self-inquiry method . Surya's independence is amplified by Rahu

* Sarala Yoga protects against the potentially untoward consequences of engaging in psychic activity, mystical initiation, and exploration of the cycles of birth and death

Chandra * matrikaraka * garha-karaka

  • Chandra-Karkata * swakshetra * comforted by culturally familiar, rhythmic tidal maternal soothing
  • Chandra in Punarvasu * comforted by restoration of abundance * protectors of sensitive wise instruction, familiar rhythms of script and chant, expansive details, generous planning, philosophical explanations
  • Chandra in classroom-7 * comfort in arrangements * familiar with security-focused bargaining * soothed by match-making * needs to feel the repeating pulse of deal-making * accustomed to routine habits of matched partnership * settled into the rhythm of negotiations * need for balanced contracts * nourished by undulating agreements * undulating equity


Mom = Azhagammal Iyer (1864–1922). As the Ramanashramam was developed, she managed the kitchen and became an iconic spiritual figure within the burgeoning community. Chandra in classroom-7 = 4th-from-4th = kitchens, housekeeping, familiar rhythms of the settlement, housing, encampment


Chandra in classroom-7 generally indicates that one's primary relationship is with one's Mother. Combined with Shani-Mula in 7th navamsha, the marriage pattern prefers to avoid marriage while engaging in an emotionally balanced and philosophically (Punarvasu) expansive partnership with the mother-figure.

Kuja * bhratru-karaka * virya-karaka

* Ruchaka Yoga

  • Mangala-Meza * moolatrikona 0-18 deg. * vigorous pursuit of championship * dynamic, competitive winner * proactive innovation, first-arrival; push toward conquest
  • Mangala in bhava-4 * drives local transport * champion of building and vehicle production *digging, drilling, mining, pushing into the underground * construction mechanic * erecting foundations * energized domestic conquests * engineering approach toward lands and properties * invigorating defensive action * competitive household dynamics * farm tillage, plowing, plunder * navy + marine defense * pushy parents * physical action, sporting challenge, or fighting within the childhood home

Ruchaka Yoga ** Mangala in bhava-4 * occupies the high-visibility, iconic 10th-from-Chandra

  • Ramanashram, various encampments, building projects, infrastructure which arose surrounding his sitting places, drilling his psychic tap-roots into Earth vibratory patterns, houses of worship, energetic rituals

Navamani Malai 1879-1950 Bhagavan Shri Ramana Maharshi founded (4) a famed ashrama (4) in Arunchala that came to house (4) a devoted international spiritual community. RM moved (Mangala) from place (4) to place (4) tapping into various energy columns (4 infrastructure). Where he took the seating, there formed a settlment surrounding him. The lifestyle of this internationalized village followed local customs of food, dress, worship, and other routine behaviors (4 local customs, habits, meals).

Budha * bandhava-karaka * zisya-karaka

  • Budha-Vrizchika * secretive communications * articulation of transformative process *  emergency pronouncements *delivers  messages about dangerous situations * descriptive initiations * discusses  undisclosed mysteries * articulately defined masking * gives instruction for penetrating procedures * expertly detailed disguise * hands-arms-shoulders make occult gestures
  • Budha in bhava-11 * narrative of economy and ecology, distributive and associative networks * social participation linkage, describer of friendship and voluntary connections , explainer of gains and goals, delivers instructions for interlinked systems, talks about large assemblies + webs of community
  • Budha-yuti-Zukra * explainer of balanced arrangements * affinity for diplomatic, parity-seeking roles expressing skills of communication, explanation, description, instruction * explainer of balanced arrangements, articulation of equity in agreements, message of justice and fairly bargained contracts; songwriting , chatty partners, talkative sister-cousin-cohort, lyricist , talkative sister-cousin-cohort, lyricist

Guru * dhavakaraka * bahuta-karaka

  • Guru-Kumbha * much networking, many group associations, scientific beliefs, doctrine of economic linkage, expands the scope of social participation, multiple communities and friendships
  • Guru in bhava-12 * swabhava * many retreats, much divination, many hospitalizations, much private expansion, numerous ancestor wayshowers, much interiority, much going on behind closed doors, extensive capacity for trance guidance
  • lagnesha
  • Shani-3 parivartamsha Guru-2

Guru resides in the emotionally turbulent, perpetually transformative, trauma-inducing 8th-from-Chandra

No-Death philosophy of terminal illness * lagnesha Shani-3 parivartamsha Guru-2 (philosophy)

Guru-Kumbha indicates expansion of the skin

Kahala-parivartamsha yoga between lagnesha Shani-3 ++ Guru-2 indicates celebrated song, writing, poetry, speaking

Zukra * svadhu-karaka * kalatra-karaka

  • Zukra-Vrizchika * appreciation of penetrating discovery, likes mysteries, attracted to danger, pleasures of covert power, enjoys hidden assets, aesthetic of occult secrecy
  • Zukra -11 * pleasure of community linkage, enjoys network equity, feminine-figures have social-participation, balanced economies, association with artists and financiers, graciously inter-knit community * pleasing designs to adorn the skin, ankles * appreciation of friendships, aesthetic of fair deals in marketplace, seeks economic justice
  • Zukra-yuti-Budha * sweetened messages * gracious explanations * singing and songwriting * articulate negotiations * talkative sister-figures * pleasant conversations * bargaining for business * sibling-cohort communicative arrangements * youthful beauty

Shani * duro-karaka * jara-karaka


  • Shani-Meena * heavy old dreams, tightly regulated imagination, obliged to conform to the will of the cetaceans, vital energy compression stress zone = feet, strictly imposed conditions of sanctuary, must endure lowest-common-denominator proletarian prayer, slow elder diviners, limited access to ancient ancestor guides, must materialize the vision, must sustain the effort of connecting the material senses with the astral vision despite scarce available resources
  • Shani in Bhava-3 * Structured, orderly, time-conscious cohort. May prevent younger siblings. One must message, have to explain; cautious, conventional teamwork. Tense dialogue, communicative fatigue, chronic sadness or materialistic mentality; heavy legacy pressure against free communications, Tendency toward mental depression due to old, repeating thoughts. Limited hearing, deafness. Resistance to new projects and direct manipulation. Resentment toward changes of schedule. Support for socially-approved dutiful roles as sibling, manager, writer, editor, reporter, interpreter, or planner..
  • lagnesha Shani-3 parivartamsha Guru-2

Kahala-parivartamsha yoga between lagnesha Shani-3 ++ Guru-2 indicates celebrated song, writing, poetry, speakings

Rahu * rajyalobha-karaka * picchala-karaka (slippery)

  • Rahu-Dhanuzya * shimmering illusion of wisdom * craving for philosophical principle * mirage of fatherly generosity * extraordinary theory * unusual approach to higher truth * mask of global humanistic belief * fascinating doctrine * over-reaching catechisms * fabulous patronage * seeks special importance via apparent (but perhaps not authentic) attributes of professorship, guidance, proselytism, guru-roles
  • Rahu in bhava-12 * passion for privacy * in swabhava of Saptarishi Guru, the Shadowy Specter seeks privilege via glamorous or unusual retreat environments, withdrawal, sanctuary; desires an important, invisible role in invisibility, intuitive guidance, private prayer, isolation, enclosures, research laboratories and libraries, Other-Worlds. Exciting, opportunistic, ambitious ancestor guides. Thrives in culturally-mixed monasteries, spiritual sanctuaries, hospitals, prisons, rehab centers, and other secluded spaces. Rahu-12 trespasses the cultural boundaries of dreamwork, imagination, sanctuary, and sleep. Rahu the Poseur may pose as a dream-interpreter, an ancestor spirit-guide, a magician from distant lands.
  • Surya-yuti-Rahu * amplified ambition to attain center-stage roles, magnified confidence, passion for exotic performance arts, trickster with dramatic flair, opportunistic father, flamboyant pursuit of social mobility, fascinating (but perhaps illusory) appearance of political genius

Rahu in bhava-12 * NDE reports

Shri Ramana of Arunachala was said to be fully conscious at the time of mahasamadhi- fleshdeath from cancer age 70. He had reported a number of near-death experiences (NDE) throughout his life, recorded by his biographers.

Ketu * kavandha-karaka * chidra-karaka

  • Ketu-Mithunaya * dissociates from conversations, incomplete message, empty instructions, dissolute signals, not limited by commerce, ignores restriction on communication, applies explanatory gestures to the misty abyss
  • Ketu in classroom-6 (beneficial)* absentee enemies, disregards criminal boundaries, dissolves the medications, ambivalent toward the power of exploitation, disinterested in disagreement, irrelevance of accusations. One walks away from sickness, abandons the usual suffering behaviors, ignores the conventional conflicts, delivers incoherent arguments.

Ketu in classroom-6 * disregards medical treatment

Navamani Malai 1879-1950 Bhagavan Shri Ramana Maharshi * observers of the guru reported several occasions of fits (generally diagnosed as epileptic seizures) during which his life-force energy would suddenly halt and vital signs cease. He was partially able to observe this process consciously, and apologized for scaring people who thought he was dead. Most of his adult life was lived in meditative retreat, which helped to reduce the difficulties of this pairing.
"and now my friends,

all that is true, all that is noble,

all that is just and pure,

all that is loveable and gracious,

whatever is excellent and admirable -

fill all your thoughts with these things."

~~ Epistle to the Philippians 4:8

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