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Dharma Bhava
Daivata / Bhaagya /Acharya / Pitru-kshetra
Domain-9
Holding to Heaven
Priest, Papa, Pulpit, Piety, Patriarchy, Paternalism, Proselyte, Professor, Perfect Truth
9th-from-any-house --- 9th-from-Chandra
Dha-rma
- religion
- customary practice
- law
- duty
- morality
- nature
- essential quality
- bliss
-- V. S. Apte, Practical Sanskrit-English Dictionary, p. 355
Daivata
relating to the gods or to a partic. deity , divine
of a prince
a god , a deity (often coll. "the deities" , esp. as celebrated in one hymn)
image of a god , idol
having as one's deity , worshipping ["ishta devata"]
Acharya (Acarya)
to be approached
knowing or teaching the rules
a spiritual guide or teacher (especially one who invests the student with the sacrificial thread, and instructs him in the Vedas, in the law of sacrifice and religious mysteries
name of Drona (the teacher of the Pandavas)
a spiritual preceptress
The title AcArya affixed to names of learned men is rather like our "Dr."
Pitru (Pitr)
a father
in the Vedan name of Brihas-pati, Varuna, Praja-pati,and esp. of heaven or the sky
" between heaven and earth "
father & mother , parents
the fathers , forefathers , ancestors, (esp.) the Pitris or deceased ancestors
(they are of 2 classes , viz. the deceased father , grandfathers and great-grandfathers of any partic. person , and the progenitors of mankind generally ;
in honour of both these classes rites called Sraddhas are performed and oblations called Pindas are presented ;
they inhabit a peculiar region , which , according to some , is the Bhuvas or region of the air,
according to others , the orbit of the moon ,
and are considered as the regents of the Nakshatras Magha and Mula
a father and his brothers , father and uncles , paternal ancestors
Gk.; Lat. {pater} , {Jup-piter} ; Goth. {fadar} ; Germ. {Vater} ; Eng. {father}.
~~ Cologne Digital Sanskrit Lexicon
The word dharma in Sanskrit means 'that which holds'. All existents are dharmas, phenomena, in the sense that they hold or bear their own entity or character.
Also, a religion is a dharma, in the sense that it holds persons back or protects them from disasters. Here the term dharma refers to the latter definition.
In rough terms, any elevated action of body, speech or mind is regarded as a dharma because through doing such an action one is protected or held back from all sorts of disasters.
Practice of such actions is practice of dharma.
~~ H. H. Dalai Lama, The Buddhism of Tibet
Physical-Sensual
Emotional-Family
Mental-Social
Psycho-Spiritual
Employer
Temple
High Courts
very Best friends
Spiritual teacher / Guru
Wisdom
Communication with Spirits & Deities
The 9th house governs auspicious qualities and the general state of the moral conditions.
---Brihat Jataka, Ch.1 Shloka 15
Consider about the destiny, dharma, pilgrimage etc. from the ninth house.
-- Madhya Parashari, Ch. 9 , Shloka 9
"Dharma" or Wisdom-Law, is seen through:
9th house from radix lagna
9th Lord
9th house from Chandra.
9th house from Surya
9th from Guru
The astrological picture of father, guru, religion, belief system & good fortune is expanded by noting:
9th-from-9th, or Putra bhava
D-1 planets in Dhanau and Meena rashi
radix L-9 within navamsha
Guru within navamsha
activity within nakshatras ruled by Guru: Punarvasu, Vishaka, and Purvabhadrapada
L-9 in radix lagna vs. Lagnesha in domain-9:
Ninth lord in lagna = Religion controls the personality.
Social personality conforms to religious dogma. Native is socially identified with church, sect, cult, traditions, teachers & teachings.
Nature of conformance judged by characteristics of L-9.
E.g., if L-9 = Budha, native mainly talks about their religious commitments (follow-through would depend on other graha in lagna). L-9 in a rashi of Shani = conservative tradition. L-9 in a rashi of Guru = liberal tradition. L-9 = Shukra, tendency toward ritualism. In Kanya, food austerity. Etc.
Lagnesha in domain-9 = Personality controls the religion.
Native is a born religious teacher, brings unique viewpoint of one's own personality into religious and spiritual teachings; may not conform to the dogma of any given sect
Nature of personalized expression of religious wisdom to be judged by characteristics of L-1.
E.g., if L-1 = Shukra, native expresses a feminized experience, full of sweetness and sensual indulgence. If in Mithuna, celebration of communicative media and sexual interactions as the ultimate 'conversation'. If L-1 = Guru, liberal and ethical type of religious figure. If in Simha, finds expression in the higher law courts and ethics councils. If L-1 = Shani, the native is a top teaching professional in systems of social order.
Dharma Bhava:
1st-from-9th
(body parts, physical level)
the All-Inclusive Brihaspati is our Great Father
Human Body parts:
Belief system, religious education, father, guru, humanism, religious ritual, priesthood, elite associations, ultimate gainfulness, extraordinary good fortune. Moral philosophy, wisdom, understanding of the human-divine interaction.
Places:
temples, houses of worship in all traditions (mandir, synagogue, church, mosque, gompa, all inclusive)
any place which hosts a religious ceremony, which opens communication with the Divine
universities in their higher function as centers for wisdom (in their social-legitimation function = domain-4)
gathering places of the sangha, religious fellowship
monasteries in their teaching function (in their sanctuary or meditation function, monasteries = domain-12)
Read the material conditions of the father using both house-9 and Surya as father-lagnas.
Emotional relationship to Father = 9th-from-Chandra.
E.g., father's career = 10th-from-9th = ari bhava. (Father's public life is always a source of conflict for the native, public service takes dad away from home = conflict, loss of balance.)
Confirm or supplement profile of father's career by checking 10th-from-Surya.
E.g., Father's second wife = 2nd-from-9th = karmaa bhava.
Confirm or supplement the stepmother profile via 2nd-from-Surya and 8th-from-Chandra (replacing the natural mother)
See father's younger siblings & mentality in 3rd-from-9th, etc.
A strong father will be known through strong planets in or aspect to dharma bhava, strong L-9, or powerful position of Surya. Combine these three significations to get a proper profile. Check role of radix L-9 and also Surya in the dwadashamsha for confirmation.
- Kuja or Ravi in house-9 without helpful aspects, tends toward accidents, arguments, father's pride, or early independence from the father.
Third Spouse = house-9
- first spouse = house 7 (& 7th-from-Moon)
- second spouse = house 2 (& 2nd-from-Moon)
- third spouse = house 9 (& 9th-from-Moon)
- fourth spouse = house 4 (& 4th-from-Moon)
- etc.
Use dharma bhava as a lagna for profile of 3rd spouse, exactly the same steps as for profiling the father.
Third Child = house-9
- First child = house 5 (& 5th-from-Guru)
- Second child = house 7 (& 7th-from-Guru)
- Third child = house 9 (& 9th-from-Guru)
- Fourth child = house 11 (& 11th-from-Guru)
Use dharma bhava as a lagna for profile of 3rd spouse, exactly the same steps as for profiling the father.
Education:
Dharma bhava "Holding to Heaven" vs. Bandhu bhava "Binding to Earth".
The indoctrination & secure-society goals of education in domain-4 are at variance with the wisdom-acquisition goals of higher religious training in domain-9.
Educational practices of dharma bhava are not targeted toward maintaining a stable earthly society but rather toward maintaining a structured set of interactions with heaven.
Domains 4 and 9 are naturally positioned in an adversarial 6/8 angle.
2nd-from-8th
2nd-from-house-X gives saturation, completion, end-of-cycle & [temporal] death of the matters of House-X.
Also, 2nd-from = 2nd spouse of person signified by house-X.
Death-of-circumstances-of-death, = access to wellspring of eternal life, the supreme dharma.
Dharma bhava gives knowledge of the continuation of life across the cycles of temporal life and death.
Wisdom allows the eyes (2) to look into hidden matters (8) giving post-tantric priesthood.
3rd-from-7th
3rd-from-House-X shows the mental activities & self-made wealth of matters of that house.
Also, 3rd-from = younger sibling of person signified by house-X.
Mentality of the spouse. Self-made wealth of the spouse.
Spouse's communicative abilities, their overall talkativeness and ability to handle various messaging media. Their business administration, talents in sales, marketing, advertising, public relations etc. Their ability to network socially, form teams, create short journeys such as vacations and business trips, & create mutual interest groups.
This man's first wife was a professional marketer who became a wealthy career socialite. Her genius was creating events for small, privileged affinity groups of executive families. Note uccha Guru (high prosperity) receiving the drishti of uccha Kuja (elite business) in house-9, while L-9 Soma also receives drishti of uccha Kuja.
The communicative abilities of Barack Obama's wife (Michelle) are indicated by his own domain-9 Kanya. L-9 = Budha/Karka/7 approx. 10 degrees from the Karka Surya in domain-9, an exceptionally well-positioned graha in his nativity. Budha in domain-7 with Surya, not combust, is more auspicious due its exaltation in navamsha and in swakshetra in dashamsha.
The wife and also the business partner (e.g. the vice-presidential "running mate") has substantial intellectual and communicative assets including incisive logic and powerful negotiation capabilities.
(Mentality of the 2nd spouse = 3rd-from-house-2 = bandhu bhava.)
4th-from-6th
4th-from-House-X gives the secure basis & protection, the roots, the housing & containment, of matters of that house.
Dharma bhava is where enemies, debts, and disease are grounded & contained. From the wisdom perspective, conflict is natural & inevitable; thus, house-9 has a protective or parental or teacher's view toward social imbalance & bodily disease.
Gurus who teach conflict resolution, religious authorities who preach conflict containment & educate the people toward treating others with more compassion, have strong 9th powers.
Leaders who provide the people with nourishment & security, are marked by a strong, auspicious L-9 &/or good tenants in dharma bhava.
Remarkable conflict-management leaders should have navamsha confirmation of destiny to contain conflict i.e. radix L-9 should give results of a good radix planet..
5th-from-5th
5th-from-house-X gives creative expression to the matters of that house
Creative expression of your children, i.e. your Grandchildren -- the first child of the first child in particular.
He with a strong 9th house has a natural devotion to the elders. He can naturally expect to be respected, as a grandparent, himself.
Creative expression of intelligence = your wisdom
Creative expression of your speculative activities = your greatest good fortune
Creative expression of your romantic entertainments = your fascination & delight in the world of the gods
L-9 is a Vimshottari dasha timing agent for children with equal power to L-5 and Guru
Good fortune that originates in good fortune - ie. religion, spiritual fellowship, a good roll of the dice that gets you into a religious setting, and all the auspicious results of wisdom & compassion, the intelligence of intelligence
6th-from-4th
6th-from-X = debt accruing from the matters of house-X.
Into every bhava a little rain must fall...
6th-from-4th shows debt accruing from matters of house-4: education, landed property, the mother, & social/emotional security. Educational debt will feature strongly in the native's life if L-4 or tenants of house-4 indicate karmic resistance, or if L-9 is malefic. Should L-6 aspect L-9 or vice-versa, educational or property debt will feature prominently in the native's life.
Daivata kshetra indicates illness for the mother.
Because dharma bhava is a "bhagya" or highly fortunate house, a mother's sickness is often helpful. When a mother becomes ill, we attend to her more conscientiously, which increases our love & appreciation for her, which further enhances the Dharma.
7th-from-3rd
7th-from-House-X profiles the marriage, partnership & advising relationships conducted by the occupants of that house.
use house-9 as lagna to profile the spouse of the immediate younger sibling
(Even if there is no physical younger sibling, there will be a cousin, neighbor or team-member who acts the younger-sibling role.)
House-3 shows the native's active daily mental life as a writer, media communicator, teacher/trainer, facilitator, event organizer, social planner, business administrator etc. House-3 is quintessentially a house of business (busy-ness) defined by constant repeating thoughts and short journeys.
House-9 shows the partnerships that are formed through repeated daily interactions, conversations & meetings. House-9 contains the well-wishers whose own business reputation is enhanced when the native talks about them, meets with them, or invites them to join a small-group event.
If both houses 3 & 9 & their lords are auspicious, the native will enjoy a strong business career.
8th-from-2nd
8th-from any house shows the hidden, subconscious motives acting upon that house.
Does *not* permanently destroy matters of the house, although the transformation may be so dramatic that it appears destroyed.
Secret influences upon one's accrued wealth and values. it. 8 gives traumatic, transformative upheavals from subconscious (and knowledge of frightening secrets). These can disturb your marriage & core partnerships.
House-2 rules the native's second marriage. If the second marriage relationship manifests while the first marriage is still operating, the destructive effects on the people represented by house-7 (spouse & business partners) are obvious. Vimshottari bhukti of the lord of house-2 or house-8 is the most common timing agent for divorce.
But other types of arising subconscious pattern or confidential information such as the native's birth family speaking about his spouse (positive or negative depending on character of house-2)
Destruction of Wealth through Charitable Giving
Charity, generosity, compassionate and complete giving, are all known consequences of seeing the Great Truth. (See mega-philanthropist Bill Gates Jr.,)
Although losses from giving in charity do negatively affect the bottom line on the material plane, they purchase merit on the higher planes.
Since you can't take it with you anyway, it makes much more sense to transform material wealth into spiritual wealth. Spiritual wealth is portable across incarnations. It's the one truly transferable resource!
9th-from-rashi-lagna
Supportive core of the physical Body esp. the spine, which channels kundalini energy.
- thighs
- legs
- spine
- back
If you have a nice strong dharma bhava, even advanced age will see you enjoying strong hips and knees.
Problematic dharma bhava yields the opposite.
If you have a nice strong dharma bhava, the spine remains flexible, there is a natural inclination to run kundalini energy at high levels - and even advanced age will see you enjoying strong hips & knees.
Problematic graha in or aspecting dharma bhava, or damage to L-9, indicates kundalini blockage which reduces health esp. lower-body flexibility.
10th-from-12th
10th-from any house shows the leadership duties & public status conferred through the matters of that house
Public service & prestige leadership roles which originate from one's deepest imagination & meditative reflections.
E.g., creative people such as film producers have strong L-9 which may not manifest as conventional religious teaching but is highly influential to the public psyche.
See the powerful house-9 of actress & activist mother Angelina Jolie.
House-9 is always auspicious. Although house-9 is 12th-from-10th, having L-10 in house-9 doesn't damage the career. Rather, if L-10 is strong, the conventional profession converts to a priestly vocation:
Deepak Chopra parivartana of L-9/L-10 (conventional endocrinologist becomes international ayurvedic guru).
Carl Sagan swakshetra Shani L-9/L-10 in 9 (conventional scientific astronomer become international cosmology guru).
11th-from-11th
11th-from any house shows the gains produced by the matters of that house.
Gains from gains. Dharma bhava is the most fortunately gainful of all the houses
Graha in dharma bhava & the L-9 will bring friends, good ideas, fruitful philosophical observations, well-wishers, & profitable associations.
L-9 is always gainful. Precisely what L-9 will gain is determined by its rashi & bhava, drishti etc.
Should L-9 occupy a kendra or trikona in a favorable rashi, there will be much gain of religion through religious education and fellowship.
12th-from-10th
12th-from-house-X shows losses sustained by house-X, as well as voluntary withdrawal from activities of house-X.
Loss of career & public prestige, usually a voluntary abandonment due to outgrowing the ego need for public validation. A strong preference, which is reinforced by one's spiritual fellowship, for direct validation from the divine. Loss of need for popular approval.
Causes the native to reflect and meditate on the vicissitudes of public life and profession, rather than to actively engage in leadership or professional achievement.
However that despite its spiritual benefits and its abundant gainfulness, L-9 never helps career. Periods of L-9 may produce affluence, wonderful long journeys, and wisdom, but they do not promote overall public approval.
L-9 periods can be surprisingly hard on natives whose ego development requires vigorous public approval through titles, position, and leadership recognition.
"Number 9, Number 9...."
The Ninth Harmonic in Vedic lore is always something good. The highest good of all good things is the good of religion, wisdom, incarnation-spanning truth - real peace, real freedom, real love.
Thus, the ninth lord from radix, ninth lord from Chandra, planets aspected by L-9 or occupying 9th-from-radix lagna and 9th-from-chandra, and a bhukti of the planet occupying 5/9 angle from its mahadasha pati, are all exceptionally auspicious.
Lord of ninth navamsha, and and navamsha occupied by the radix 9th lord, are also favored.
The Vimshottari dasha periods of planets with a "9th" characteristic can be expected to yield the fruits of good fortune in both material and religious terms.
Education: domain-9, domain-4, domain-3
- "Educere = "bring out"; from 'ex'- "out" + 'ducere' "to lead"
For Jyotisha assessment of Education, it is important to discriminate between several different experiences that are all generally called "education".
Education which consists of transmission of practical skills & information (Budha/3) should be distinguished from longer-term studies that increase reflective knowledge (Guru/9) and from institutional programming which facilitates social-ethnic acculturation (Chandra/4).
If the client is enquiring about prospects for "education", it is wise to enquire whether they are seeking technical information (skills training), social legitimation (diploma, licensing) or philosophical communication with the gods (belief systems, theory).
Domain-9 controls higher levels of philosophical inquiry which facilitate communication between humans and higher powers (religion). The original concept of "university" is contained in domain-9, as is the worldwide network of temples of knowledge which is maintained by its priesthood of gurus and professors. Domain-9 controls scholarship and academic societies, but domain-12 is the house of research (libraries, laboratories, & foreign "field work").
Domain-4 controls the process of obtaining "cultural literacy" in language, dress, & social customs through basic social legitimation and technical licensing.
Domain-4 generally = preK-12 while domain-9 = "university". However, in many societies, the philosophers' "university" system has been appropriated for earth-bound technical training, so the grade level or institution is no longer a guarantee of quality of studies.
Domain-3 controls teams, workshops, media presentations, and "trainings" in group-communicative practice. Trainings are short-term (the opposite of domain-9's lifetime studies); their format is short-term and pragmatic.
Universities are increasingly utilizing an information-based training model for provision of adult education. In the training model, the educational goal is not reflective wisdom or knowledge of the spiritual world. but rather the speedy transmission of a measured package of technical information.
Good teachers at all levels should have strength in domain-3 for communicative interaction, but the priestly level of education in domain-9 may be completely silent or conducted only through ritual.
Law courts: domain-9, domain-7, domain-3
Like the Jyotisha view of "Education", Jyotisha view of "Law" distinguishes different areas of practice.
Domain-9 contains interpretation of the intent of the law.
Law as practiced in domain-9 is a philosophical enterprise. In the USA, domain-9 contains the Supreme Court and other historically interpretive levels of judgeship such as federal appeals courts. The legal case has already been well-defined in lower courts.
In domain-9, a priesthood of legal scholars is called to discover the intent of the law, and reinterpret social codes for modern times.
In Guru's natural house, the task of the priesthood of legal scholars becomes definitive historical interpretation not of the arguments in the "case" -- but of the Law itself. Generally, all acts of judgeship, even in the lower courts, fall within the "moral authority" of domain-9.
In domain-9, a priesthood of legal scholars is called to discover the intent of the law, and reinterpret social codes for modern times. The purpose of legal activities in domain-7 is not to re-interpret the law, but to achieve a practical working agreement between previously alienated parties.
Domain-7 rules the legal activities of composing & presenting balanced arguments in a legal case. The purpose of legal activities in domain-7 is not to re-interpret the law, but to achieve a practical working agreement between previously alienated parties.
Domain-7 also contains arbitrator-mediator-facilitator-advisor roles, along with any method of brokering agreements outside of the formal courtroom.
In Shukra's natural house, the social goal is to achieve interpersonal agreement on the terms of the resolution to the conflict. As 2nd-from-6th, domain-7 controls "speech about conflict".
Domain-3 contains the broad area of administrative law that is usually called "policy". Policy law governs the internal practices of large organizations such as multi-national corporations, educational systems, and government bureaucracies, as well as many smaller groups.
There may be no official judge or formal laws invoked in a policy case; rather, decisions are made by committees and proceedings are not entered in the public record.
Despite the low profile of the "administrative" variety of legal practice, the impact of policy decisions made under the aegis of domain-3 can be very significant for both an individual (who may be fired or reassigned) or for an organization (such as major funding decisions).
Matters of domain-3 prosper during periods of Budha and periods of the lord of domain-3.
The "all-good" domain-9 can be damaged by malefics, including its own lord Guru. The simple benefit of occupying domain-9 will not magically purge a malefic graha of its evil character. Indeed, the greatest blessings of dharma may be damaged by a malefic graha in domain-9.
Religion is a fine thing when used properly as a vehicle for attaining enlightenment. However it is not difficult to find examples of figures great & small who have misused religious rituals or misappropriated religious teachings in the interest of evil.
The father is a fine parent when he guides his children toward fulfillment of their people's highest ideals. However it is not difficult to find examples of unethical, abusive, or domineering fathers.
The guru is a wonderful blessing upon one's path, guiding the native's perceptions & directing one's judgment toward maximum spiritual awareness. Yet it is, sadly, a commonplace of spiritual aspiration to experience disappointment in a guru who suffers impure motivation, and who delays the native's spiritual progress through misleading advice.
The temple is a holy reliquary & sanctuary of prayer. Unfortunately it can also serve as a house of fanatical politics, bribery, superstition, gossip, curses, and the very antithesis of knowledge.
shows rigidity & fear. In domain-9, Shani in any rashi will give ritualism. The father is elderly or has a rigid personality. The guru, if any, is rigidly conservative and teaches his students to fear innovation or change. The old way is the only way. The temple becomes a place of duty and repetition of traditional rituals, rather than a sanctuary of learning and joyful praise.
There may be good results from all of this if Shani = uccha or swakshetra, e.g. respect for elderly and hierarchies of university, priesthood, etc.
gives competition & conflict. The effects are less severe from Kuja because domain-9 is the house of a friend, Guru. The native has a warrior's drive understanding of religion, as a contest which one must win. The father is morally energetic & mechanically inclined, but he is angry with or is intolerant of the privilege of priests. The guru should have a highly developed coaching understanding of the physical body and how to deploy the body in spiritual practice; else the native is too restless to listen. The temple becomes a sporting arena, where the native shows his courage and competitive prowess.
There may be good results from all of this if Angaraka = swakshetra or uccha; e.g., innovation in religious practice, or a beneficial 'cleansing' resulting from intolerance for impurity of lineage or practice. Aggressive drive to turn over the money-changers' tables in the temple, eradicate immoral practices, etc.
gives taboo-breaking & desire. Tremendous superstition & fierce desire for ritual empowerment. Paying of priests to help one possess a person, object, or power. Charismatic foreign guru whose teachings or methods may be taboo for one's own people. Cult of personality in religion. The father has 'boundary issues' and may psychically or physically invade the child's aura. Seeks a foreign religion hosted in a foreign temple, with elaborate costumes and exotic practices. May find the ethical content of religion quite irrelevant.
There may be good results from all of this if Rahu's lord = dignified. Missionary religion, shamanistic messaging, curadero, channeling of spirits in holy grounds. May be esp. beneficial for Mithuna lagna where uccha Shani would be lord of randhra & dharma bhava.
gives clairvoyance & detachment. Psychic communication with spirits & almost no regard for traditional ritual. May walk through the motions but is fully disengaged from materialistic rites. The father is distant & disconnected, either physically or emotionally. If the father has died, he will communicate with the native via dreams. The guru communicates primarily from the astral plane, via dreams & darshana visions. May wander from temple to temple, connecting briefly & clairvoyantly with the custodial spirits.
Special devotion to Shri Ganesha. Clairvoyant and clairaudient in religious places, but mental health may be unstable. Not capable of sustained interest in the welfare of others; so not an articulate teacher; but one's divinations and dreams are true.
gives confidence & reasoning. Surya is not a super-malefic in domain-9 because confidence & reasoning are beneficial qualities in the father and, by extension, in the guru. However, Surya's lower vibrations involve ego promotion & rationalization as opposed to authentic philosophical reasoning. A lesser consciousness may suffer from overheated theological argumentation, allowing ideology to replace true religion. Self-righteous assertion of faith can masquerade as divine confidence. Lack of humility ultimately forms a barrier to deep certainty.
Karako bhavo nashto for the father. Father has mental discipline in his craft, which yields a high position in his priesthood. He may be famous, but also tends to be over-entitled, & ego-domineering. Native may be an excellent teacher of higher reasoning methods. University professor, teaching guru, church theologian, goodwill ambassador, or other public role associated with the Temple Network. In Thula, a weak paternal personality. Native lacks confidence and cannot assume personal responsibility for moral action. In Mesha: heroic, but arrogant.
gives generosity & expansion. Can Guru be a malefic in domain-9? Yes, sometimes! Like Surya, Guru in domain-9 can produce karako bhavo nashto - "too much of a good thing". Because humility forms the basis of true confidence (con-fides, with-faith) too much personal certainty can cause a type of religious obesity wherein the native is grossly over-ritualized and rather unbearably certain of the truth.
This condition helps build the career of a preacher, proselytizer, preacher, or multi-level marketer -- but it is, ultimately, a barrier to faith. In Maraka: false guru, religious fraud.
Normally, Soma in domain-9 is a wonderful placement. Bhagya Chandra provides a love of world children and a sincere emotional connection to the divine. When Soma is well-disposed, native is a natural bhakti yogi who approaches all things religious in a mood of nurturing, devotional love.
However, should Chandra be ill-disposed, or with Rahu, the native may project unmet emotional need upon the framework of ceremonial religion. The father may be morally corrupt, the guru manipulative, and the temple a site of angry outbursts. The native may seek childhood trauma healing in a cult of ritual religion, only to find that the emotional abuse patterns recur in adulthood, with the guru or senior officiant replacing the perpetrator parent.
Profound emotional need for nurturing can overwhelm philosophically grounded compassion for all beings. The native may be unable expand beyond one's own trauma. May assume a parent-child relationship to the religious teacher, when a more respectful guru-sisya role would be more philosophically productive. Yet whatever the condition of Chandra in domain-9, there will be a tangible love of humanity and some measure of progressive compassion, due to an inborn need for faith.
Daityaguru Shukra, the Guru of the Asuras, is not a welcome guest in domain-9. Benefics in a bhagya house will bring good fortune on a material level, and Shukra blesses the native with sensual pleasure in ceremonial religion. Typically the native is raised in a religious tradition which celebrates the feminine, indulges in splendid ritual implements, gorgeous art and costume, transcendently delicious incense etc. The five-senses experience in the world of high dharma is lovely indeed (and the better disposed is Shukra, the richer is the native's sense of pleasure in the temple.)
However, Guru's proper business is universal; Shukra's personal attachment to pleasure tends to prevent Guru's wisdom from manifesting in the lovely but earth-bound sacred grounds. Typical issues include the sensualization of religion (abuses of sensual pleasure in the temple, when Shukra is ill-disposed); inattention to teachings due to distraction by beautiful costume, music, & scents; sexual or romantic involvement with the guru; and a handsome, indulgent, perhaps promiscuous father whose nature does not uphold moral principle to his children.
When Shukra occupies a rashi of sexual Budha, father's illicit dalliance with females. Alcoholism or drug addiction in the father or guru, particularly if Shukra is L-6, L-8, or L-12.
Faith, Belief System, Religious Ritual, Religious Institutions, Religious Fellowship, & Religious Teachers
Knowledge, understanding, religion, faith, discipleship, religious officiants and teachers (rabbi, imam, lama, priest, guru) religious traditions, doctrinal lineages, and access to sacred texts are all signified by the 9th house. If the subject involves religious culture, it is profiled in domain-9.
Acts of Divine providence, devotion to the gods, and all the expressions of regular spiritual practice (compassion, gentleness, healing powers), emerge in dharma bhava. However a proud or negative planet in dharma sthana can induce ritualism, vanity in the priesthood, mixing religion with politics, etc.
Similar to finding out about father, above, you can find out about the person's religious relationships by starting in dharma bhava and counting around. The wealth of the native's church or temple, etc., is 2nd-from-9th or karma bhava. The guru's wife (or marriage-type partner) would be 7th-from-9th, or Bhratru bhava. Profits from religion and size of the congregant network would be 11th-from-9th, or yuvati bhava.
Religious professionals should have important personal planets such as Moon and lagnesha located in daivata kshetra or in 9th-from-9th, putra bhava, in order to be personally successful in their expressions of faith. A strong 9th or 5th house is a good indicator of the immense fortunes attending those blessed to find true religion.
Rahu in dharma bhava gives a foreign guru or attraction to foreign religions.
Ketu has no fixed dogma. Wandering mendicant, a peripatetic priest.
Iconoclasts have Sun in 9th. Sun in 9th is generally uncomfortable. The person is religious but also rational & independent-minded. Pre-packaged doctrine will not suit him. He may need to start his own practice group.
Chandra gives devotion to mother goddess. Love of humanity.
Kuja makes the warrior-missionary; a spiritual athlete.
Wealth cults = Venus. Loves a ceremonious display of piety.
Strong "Protestant Ethic," devotion to elders, staunchly conventional religion with uccha or swakshetra Shani occupies or rules dharma bhava. Otherwise, a skeptic.
Guru is a preacher, professor, and priest. Religious know-it-all. Overbearing, but sincere.
Dharma bhava has "bhaga" or "fortunate" properties. The natural fire trine, formed by tanu bhava, putra bhava, and dharma bhava, contains the three auspicious "bhagya" houses, 1, 5, and 9. Of these three, dharma bhava is the most blessed.
Dharma bhava = 11th-from-11th, = the cream of the crop in friendship.
Fortunate activities of dharma sthana include association with moral personalities (usually a philosophical, spiritual or religious association); wisdom and purity of mind (again, usually the result of association with advanced souls); and benefits of intensive spiritual practice such as insight into natural forces, clear access to intuition using dreams and visions, and helpful communication with the spirit world.
A deep and personal understanding of the Higher Law - moral, metaphysical, and medical - allows the person blessed by a strong Dharma bhava to experience life at its fullest.
University, Professor, Scholar, Philosophy
For most of recorded history, philosophical education has been offered in the context of religious teachings. These days, along with the educational institutions of the traditional religious lineages, our modern university system also hosts concentrations of high thinkers whose "ability to understand" makes them master teachers within their own fields.
Dharma bhava signifies doctoral studies, academic literature, book publishing, university teaching, the great libraries and databanks, and all the value-clusters of high civilization that are passed from professor to student through the advanced levels of philosophical secular - as well as sacred - education.
Strong dharma bhava signifies a natural teacher in either sacred or secular setting. If teaching in a secular setting such as a modern university, the dharma bhava person will be drawn less to technical procedure and more to the theory and philosophy of their subject.
Philosophy of Law, which is the highest development of moral civilization, is especially indicated by dharma bhava. Arbitration and mediation which are cooperative solutions to legal conflict, are also found in the 9th house. However litigation, adversarial or competitive partnerships, legal counseling, and the law courts, are found in the partnership house, yuvati bhava.
However, the great majority of modern universities and university teaching posts are dedicated to the mundane and completely secular task of preparing administrative workers for social placement. Professors in these typical modern posts will generally display a prominent third house, with or without support from dharma sthana. The third house represents business administration, team work, and media communications of all kinds. Ironically, the modern professor is judged by his/her mental acuity and communications skills -- not his/her access to wisdom.
Because modern knowledge is nothing more substantial than organized information, the modern professor is not naturally connected to the Dharma. However if the native demonstrates strong capabilities in both 3rd and 9th houses, or perhaps nodes along the 3/9 axis, they may be connected to one of the Dharma lineages - although such a wisdom connection may be a distraction in their daily job!
Dharma bhava signifies long journeys with a religious or scholarly motive. Air travel is generally marked by the 9th as well.
Short journeys are found in sahaja bhava, the third house.
Being 3rd-from-7th, dharma bhava profiles short journeys of the spouse. By contrast, Sahaja bhava as 9th-from-7th would show long journeys of the spouse.
If houses 3 and 9 are both strong in your chart, you and your beloved will travel well and often together. If your 9th house is much stronger than your 3rd house, you may undertake long journeys in foreign lands via 747 while the spouse tends toward day trips on puddle-jumpers.
Here is a couple who love to travel, both independently and together. 3rd and 9th houses in radix and navamsha are strong-ish in both charts. However there are numerous losses from travel as well. They are not in the travel business, so their journeys are expensive.
If Lagna's lord is in Dharma Bhava, the native will be fortunate, dear to people, be a devotee of Shri Vishnu, be skilful, eloquent in speech, and be endowed with wife, sons, and wealth.
~~ BPHS - Ch. 24, shloka 9
Success is not to be measured by how much material wealth is possessed, but whether you are able to create at will what you need.
Depression vs. dependent-arising
Going healthy and secure, step-by-step toward selfless
The modes of thought in pride and in courageous thought are entirely different.
Depression, caused by disintegration of the ego, probably comes from not being able to posit a conventionally existent I.
Still, when some understanding of emptiness develops, you have a different feeling of I than that to which you previously were accustomed.
Our usual feeling is that the I is something solid, really independent, and very forceful.
Such no longer remains, but at the same time there is a sense of a mere I that accumulates karma and performs actions. Such a sense of self is not at all a source of depression.
If you have difficulty positing a merely nominal I as well as merely nominal cause and effect of actions -- if you get to the point where if you assert selflessness, you cannot posit dependent-arising -- then it would be better to assert dependent-arising and give up selflessness.
Indeed, there are many levels of understanding selflessness, and Buddha, out of great skillfulness in method, taught many different schools of tenets that posit coarser levels of selflessness for those temporarily unable to understand the more subtle levels.
It is not the case that only if the most profound level is immediately accessible, it is suitable; and if it is not accessible, the whole endeavor should be thrown away.
You have to proceed step by step with whatever accords with your level of mind.
Between emptiness and dependent-arising, you should value dependent-arising more highly.
~~ H.H. Dalai Lama. (1989). The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace. www.snowlionpub.com
The Blessed One said,
- "These are true sufferings, these are true sources, these are true cessations, these are true paths.
- Sufferings are to be known, their sources are to be abandoned, their cessations are to be actualized, the paths are to be cultivated.
- Sufferings are to be known, then, there will be no more suffering to be known.
- The sources of sufferings are to be abandoned; then, there will be no more sources to be abandoned. The cessations of suffering are to be actualized.
- The paths are to be cultivated; then, there will be no more paths to be cultivated."
- These are the four noble truths in terms of their entities, requisite actions, and actions together with their effects.
~~ H.H. Dalai Lama. (2002). The Buddhism of Tibet. Jeffrey Hopkins (Trans.& Ed.). www.snowlionpub.com
Dalai Lama on the Guru:
I have made the point in the past that it is not necessary to consider someone one's guru from the very outset simply because one has heard the explanation of the Buddha's teachings from that person. At first, it is much better if one does not have that kind of attitude toward them, simply regarding them as a Dharma-friend. One gets teachings, and time goes by.
Then, when one feels that one knows that person quite well, and can take them as one's guru without any danger of transgressing the commitments that accompany such a relationship, when one has that kind of confidence, then one can go ahead and take him or her as one's guru.
The Lord Buddha himself made it quite clear in both the Vinaya sutras and in the Mahayana scriptures, and even in the Tantrayana, in a very detailed fashion, what the qualities of a teacher should be.
This is why I often criticize the Tibetan attitude of seeing whatever the guru does as good, of respecting everything that the guru does right from the start without the initial period of examination.
Of course, if the guru is really qualified, then to have such an attitude is very worthwhile.
Take the cases of Naropa and Marpa, for example. Sometimes it appears as though some of the things Tilopa asked of Naropa, or Naropa of Marpa, were unreasonable. Deep down, however, these requests had great meaning.
Because of their great faith in their gurus, Naropa and Marpa did as instructed. Despite the fact that they appeared to be unreasonable, because the teachers were qualified, their actions had some meaning. In such situations, it is necessary that from the disciple's side all of the actions of the teacher be respected.
But this cannot be compared to the case of ordinary people.
Broadly speaking, I feel that the Buddha gave us complete freedom of choice to thoroughly examine the person who is to be our guru.
This is very important. Unless one is definite, one should not take them as a guru. This preliminary examination is a kind of precautionary measure.
~~ H.H. Dalai Lama. (2001). Answers: Discussions with Western Buddhists by the Dalai Lama. José Ignacio Cabezón (Ed.) www.snowlionpub.com
The Twelve Solar Domains (Bhava, Sthana, Kshetra)
updated: 13 December 2008
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