Q: Hi Barbara, I am trying to learn bits and pieces of astrology and have been going through your website which is very resourceful. I have a question on parivartamsha yoga. In a known chart, from the lagna house there is parivartamsha between 2nd house and 10th house ....However if you look at it from Moon it is between 1st house and 9th house.

Do I take it as parivartamsha only between houses 2 and 10? i.e should parivatana be considered only from Lagna? Thanks, B

A: Great question!

Just about everything in a Jyotisha nativity needs to be examined from both the Chandra lagna AND the radix lagna. For unknown birth times, the Chandra lagna alone can be used, but this view alone is not nearly as detailed.

In general,

• I read material effects, such as money in the bank, bodily health, houses and vehicles, from the radix lagna.

• I read psycho-emotional effects such as family relationships, spiritual progress, and positive or negative expectations, largely from the Chandra lagna.

Since our normal life is governed by a combination of 5-senses material perception and 70+ senses of more subtle psycho-emotional perception (including thoughts) it is really beneficial to go through the material implications first, then read AGAIN for the emotional implications.

For example, in marriage, there is a social, legal, and property relationship between the spouses which is best read from the radix lagna and navamsha lagna.

But there is also an emotional interaction, which is very definitive of the marriage experience, and that level of reality can only be revealed by angles from Chandra.

The short answer is, examine the parivartamsha yoga from both perspectives. Start with the material reading since that is simpler. Then consider the psycho-emotional perception.

This double-assessment method potentially involves relationships between as many as eight separate houses. That is a lot to keep in mind at once!

But humans have complex perceptions, and a yoga which benefits a person materially can harm one emotionally, or vice versa. Also remember that the parivartamsha effects are likely to manifest mainly during the Vimshottari periods of the exchanged graha.

For predicting the effect of a parivartamsha graha during its Vimshottari Dasha period, consider

1. lordship of each graha from radix lagna

2. lordship of each graha from Chandra lagna (

3. lordship of each graha from the mahadasha pati.

Best wishes for your success in Jyotisha studies,

Sincerely, Barbara Pijan Lama, Jyotisha -- www.barbarapijan.com

Practical advice for reading a nativity with parivartamsha yoga

If one of the exchange graha = lord of lagna, the lagnesha function is much emphasized (for good or ill.)

It may be helpful to construct two different nativities in order to visualize the full effects of a parivartamsha nativity.

Case of Indira Gandhi: Triple Parivartamsha gives extraordinary good and bad results

For example, here is the birth map for Indira Gandhi .

The original kundali is certainly revealing of a strong and disciplined personality. Yet in its original condition, the nativity appears rather fixated on work, attractive but not gifted, and perhaps -- with dark and tantric L-8 Shani in lagna - even hostile to social life. Guru

But there is much more to her story!

Indira Gandhi was am extremely unusual woman. One of the fascinating features of her life was her surprising popularity with the people. She had a strange charisma which was absolutely unprecedented in her cultural era, when women had extremely limited permission to be involved in activities outside the home - let alone leading a huge nation through several cycles of political and economic crisis!

Note that the TRIPLE parivartamsha effects place the lords of 1, 2, 4, 5, 6, 7, 8, 9, 10 and 11 all in swakshetra.

The multiplicity of Parashari drishti caused by the triple parivartamsha is mind-boggling.

• rising Moon in any nativity gives doubled emotional sensitivity/reactivity

• Shani, Kuja, and Guru will each cast drishti to six houses (not their normal three each).

• Rahu amplifies BOTH benefics, Guru AND Shukra.

• Separation from spouse due to professional duties, L-8 Shani in domain-7

• Politics always has an undertow of extreme physical danger (Kuja), and in the end politics is fatally violent.

• Psychological Control fixation in politics, Mangala-Vrischika-5 (add to the existing reptilian manipulate-and-control fixation from Ashlesha lagna)

• Death by performance of duty, L-8 Shani in leadership-Makara-kendra

• death by bullet, Mangala drishti to domain-8

• killed by countrymen, L-8 Shani drishti to domain-4

• abundance of enemies - Guru+ Rahu, 6th from lagna AND 6th-from-Chandra

• regal political family, Ravi-2

• Only Budha is not helped by the parivartamsha - yet even Budha, an adolescent, absorptive graha, get strengthened oratorical speech by proximity to a highly pro-active and even war-like swakshetra Kuja.

• Note the signification for violent death of children which comes with Vrischika Mangala in putra bhava.

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Case of Marriage Violence: Exchange of Two Malefics gives Significantly Negative Results

Here is the nativity of a once-time multi-millionaire male, whose life is (by his report) wracked by suffering due to animosity of the spouse, anger in marriage, and a financially catastrophic divorce followed by self-inflicted financial losses. He claims no responsibility in the violence of his marriage, and yet his spouse calls him angry and abusive. Who is right?

It is easy to see the commercial acumen of uchcha Mangala in domain-3, the house of meetings, calendars, reports, and business administration. It is easy to see the complex, passion-driven work-identity (and potential for mental illness) of Shani + Rahu in lagna.

However, the it may not be easy to see the extreme Kuja Dosha, disruption of home life, or severe depression without creating a new map representing the exchanged positions.

In the special parivartamsha chart, the virulent Rahu-magnified L-6 Mangala is revealed to give extreme Kuja Dosha upon yuvati bhava. Clearly the native is responsible for his share of the reported marital violence.

Shukra + Kuja gives the marital dilemma of never connecting satisfactorily with the spouse, and being unable to validate the spouse's material beauty or attractiveness due to the distancing behaviors of Ketu mixing with Shukra, karaka for wife. This dilemma is not part of the exchange but the dilemma is much negatively impact by the malefic exchange, since the effect of parivartamsha is to cast an evil Rahu-enflamed vindictive Vrischika Kuja drishti upon the marriage house. Results of this aggression will clearly harm the wife.

Parivartamsha Kuja drishti also harms domain-4, the home life, although not enflamed by Rahu, it is nevertheless a sign of fighting in the childhood home, which the native is likely to carry forward into adulthood. Finally Kuja's 8th drishti to domain-8 suggests a violent death, quite likely through aggression.

Shani cast drishti into domain-3 the bhava of mental health, from the original Kundali, but a Shani drishti is not enough to overwhelm the positive dynamism of a captain-of-industry graha such as the birth-placed uchcha Kuja. However in the parivartamsha view, it is clear that Shani occupies the mental-health house with skeptical and depressive strength, a case of excess realism or worst-case thinking general with Shani/Makara/3.

As this couple explained their narrative, delay in having children emerged as a major stress point. The male claimed that this delay was imposed entirely by the female. Is that true?

Parivartamsha exposes Shani drishti to putra bhava, an indicator of delay for "practical reasons" (Shani) and often a depressed negativity (Shani) about children, emitting from virtual Shani in domain-3.

The third and tenth drishti of parivartamsha Shani is strong. Shani's virtual seventh drishti to domain-9 would indicate trouble with the native's father. While the native praised his father as a successful academic and virtuous parent, his contentious wife claimed that the native's father was angry, depressed, and short-lived. Again it is not either-or, but both layers are true. The original chart shows uchcha Guru in domain-9, surely the mark of a gifted professor. Yet the professor's personal life may well have been depressed and public record shows he was short-lived.

Finally a block-and-delay Shani drishti to domain-12: the native cannot remember his dreams. In the original Kundali, swakshetra L-12 Shukra should give luscious and sensual dreams albeit Ketu can devalue the guidance from spirit guides. (An ironic consequence of spiritual Ketu who devalues everything, associated with L-12 so Ketu promptly devalues one's dreams!). But the block against dream learning is very deep, the native has not remembered dreams for 60 years, and this is surely Shani.

Shani/3 is nearly always a karaka for mental depression. The native enjoyed a very successful business life and built an enormous fortune, but he was never happy with his life. The L-6 which is already super-strong by uchcha status, as Kuja owns and aspects Ripu bhava, gains even additional malefic strength in the exchanged position: in lagna, swakshetra, with Rahu.

There is tremendous animosity in his life, borderline criminal activity (highly activated L-6), and the spectacular wealth from a Laxmi yoga (swakshetra Shukra in 11th-from uchcha Guru-9) . Sadly the wealth was destroyed in mid-life by consequences of extreme angry aggression toward the wife. Mangala super-strengthened in domain-1, a house of dissolution of stored wealth, 12th-from-dhana bhava.

For wealth purposes, it may be said that the amplified parivartamsha Kuja increases wealth in its role as L-1 casting identity-forming drishti with the major wealth karaka (swakshetra Kuja) and the uchcha wealth-expander Guru in domain-9. The native projects the lion's share of his social identity into having millionaire status and lavishly entertaining his friends, especially women.

Although the male native claims he is a victim of spousal aggression is appears that indeed the opposite is true. The natal Shani+ Rahu is a karaka for mental disturbance and a feeling of deep betrayal. However despite the ego conviction he holds that he is such a sober and hard-working man that he could not be the perpetrator of violence in marriage, parivartamsha shows that he is very much the agent of his own demise.

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Parivartamsha nativities are very complex and require much reflection to sort out the two sets of effects. It may be helpful to construct a second nativity which visually shows the exchanged graha in their "virtual" places.

Creating a parivartamsha visual map will reveal a second narrative which underlies the primary ego social narrative and may provide clues to otherwise mysterious events or behaviors of the native.