Varga -
Amsha
D-12 =
Dwadshamsha = Dwadashans
Sambhu-Varga
The 1/12 Portion =
Twelfth Divisional Chart
"fruits of the past life"
disambiguation: the D-12 varga = different from the
dwadamsha table of 144
portions |
Four-armed Gaṇeśa.
Miniature of Nurpur school,
circa 1810. Museum of Chandigarh.
en.wikipedia.org/wiki/File:Ganesha_Nurpur_miniature_circa_1810_Dubost_p64.jpg |
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BPHS Chapter 6: Shloka
15.
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"The reckoning of the Dvadashamsha
(one twelfth of a
Rashi, or 2½ degrees each)
commences from the same
Rashi.
In each Rashi the presidency repeats thrice in
the order of
- Ganesha,
- Azvini Kumara,
- Yama
- and Sarpa
for the 12 Dvadashamsha."
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Caveat Emptor |
**Accuracy of divisional
charts depends entirely on accuracy of birth time.** Varga charts
can be exceptionally useful. However, if accurate birth time is not
available, divisional charts are misleading, and should be ignored. |
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D-12 = Field of
Psychic Expectation for
Matters of
-
the Parents
- fruits (11) of past-life identity (12)
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-
To determine the prognosis for parentage,
look first (of course) to all the effects upon
Karma
bhava [the radix tenth house] representing the baseline of social
rank, respectability, and status. For emotional experience of the
childhood home and the "parenting style" of one's primary caretakers,
see bhava-4. -
The house which defines and energizes
parentssits in 3/11 angle to
the dignity-house 10: it is Vyaya bhava,
the 12th house of psychic communication, sanctuary, and retreat. -
Clearly, choosing good parents through psychic networking in
the pre-conception astral state (12) is one of the central goals of
meditation and spirit communication. -
Then look to the condition of vyaya bhava
in the radix. Will vyaya bhava generate the community support (11)
and personal courage (3) necessary to realize its goals? Can it
generate public dignity, high levels of social permission, and scope of
social action? -
Outcome depends on the relationship
between the 3/11 houses, their rulers and their occupants. -
Once the radix 3/11 relationship is
established, look for confirmation of the fruits of the 12th
house in the twelfth divisional chart: D-12 or Dwadash-amsha. Dwadashamsha
reveals fine detail of how the results of pre-birth
kibitzing / communication with the ancestors will manifest. -
The central result of psychic
communication being the setting of permission levels, we gain from
Dwadashamsha (presuming an accurate birth time) a confirming level of
detail regarding parentage.
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Kinship relations in the dvadashamsha varga |
-
To see details of the father
in Dwadashamsha, find either
9th-from-lagna or 9th-from-Surya in the D-12 (whichever is stronger). -
To see details of the mother
in Dwadashamsha, find 4th-from-lagna or 4th-from-Chandra in the D-12-
(whichever is stronger).
-
For father, see also the bhratri-karaka,
which is the graha holding the 3rd-highest degree in any rashi within the
radix. -
For mother, see also the matri-karaka,
which is the graha holding the 4th-highest degree in any rashi within the
radix.
-
For father, see Surya and Guru.
Graha in dharma bhava, and L-9, for the material relationship with Father
and his moral belief system. 9th-from-Chandra for the emotional
relationship with father. -
First husband in a woman's
nativity, see Guru and the dara-karaka. -
For mother, see Chandra. Graha in
Bandhu bhava, and L-4, for the material relationship with Mother and her
cultural manners and roots. -
Wife in a male nativity, see
Shukra and the dara-karaka.
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by H.H. Dalai Lama,
An Open Heart: Practicing
Compassion in Everyday Life
ed. Nicholas
Vreeland |
"If we have been reborn time after time, it
is evident that we have needed many mothers to give birth to us. ... the
first cause bringing about bodhicitta is the recognition that all beings
have been our mother.
The
love and kindness shown us by our mother in
this life would be difficult to repay. She endured many sleepless nights
to care for us when we were helpless infants. She fed us and would have
willingly sacrificed everything, including her own life, to spare
ours.
As we contemplate her example of devoted love, we
should consider that each and every being throughout existence has treated
us this way. Each dog, cat, fish, fly, and human being has at some point
in the beginningless past been our mother and shown us overwhelming love
and kindness.
- Such a thought should bring about our
Appreciation . This is
the second cause of bodhicitta.
As we envision the present condition of all these
beings, we begin to develop the desire to help them change their lot.
- This
is the Third cause , and out of it comes the fourth, a feeling of
love
cherishing all beings.
This is an attraction toward all beings, similar to
what a child feels upon seeing his or her mother.
- This leads us to compassion , which is the
fifth
cause of bodhicitta . Compassion is a wish to separate these suffering
beings, our mothers of the past, from their miserable situation. At this
point we also experience loving-kindness, a wish that all beings find
happiness.
As we progress through these stages of responsibility , we go
from wishing that all sentient beings find happiness and freedom from
suffering to personally assuming responsibility for helping them enter
this state beyond misery. his is the final cause.
As we scrutinize how
best to help others, we are drawn to achieving the fully enlightened and
omniscient state Of Buddhahood.
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