Vimshottari Periods read from the basis of
also a guide to the period as read from lagna of Chandra in Mithuna
Periods of L-3 signal more intensive engagement with the hands, arms, shoulders, and lungs; with siblings and cohort-team, with the family finances (2nd from 2nd); with commercial and administrative environments, with short-term travel (business and holiday), with talking, writing, publications, reports and announcements; with planning and schedules; and with mental activities overall.
On the negative side, during period of L-3 vikramasthana = 6th from 10th suggesting possible illnesses of the father's family . 8th from 8th promotes sudden, unexpected changes in hidden liaisons or marital in-laws. Also, 12th from 4th points to a dissolution of the established habits, perhaps a shift of living quarters or withdrawal from school .
Surya = the karaka for Divine Self, soul, pride, confidence, royal entitlements, and awareness of Truth.
When Mithuna = radix lagna+ L-3 Surya controls the ministries of communication (ad-ministration).
Unless the teachings of Professor Surya are subject to prolonged and repeating lessons, Mithuna-1 is confidently engaged in commercial business, verbally expressive in daily life, and comfortable in the scripted, repetitive habits of communication within one's own culture.
If Surya is well-disposed, much rational good can be advanced through ethical philosophy in expressed through speech, song, writing, and gesture. Natural tendency toward creative communicative team leadership.
Whilst remaining self-directed in style and attitude, Mithuna-1 becomes a principled and effective leader in the small-group processes.
If Surya is super-strong, e.g. in Simha-3 or Mesha-11 with no drishti of Shukra or Shani, Mithuna-1 withdraws into individualistic royal privilege, functioning as a peerless military commander.
One's instructions to the business, academic, or government department; the village council; the military unit; or the sports team will benefit from the clarity of regal distance. Results self-reflexive and authoritative.
If the teachings of Professor Surya are subject to prolonged and repeating lessons (usually via constrictive drishti), L-3 will nevertheless impose influence upon everyone in the functioning team.
But group-process may become dysfunctionally selfish, paternalistic, and Mithuna-1 may be resented even if one holds a powerful social position.
Periods of Surya develop and energize matters of business administration, propaganda campaigns, training and publishing activities, team operations, commercial and casual conversations, self-made financial wealth , and group leadership characterized by moral certainty.
Facilitates matters of writing, advertising, making announcements, meetings, planning, and relationships with siblings/cousins/close relatives.
Surya will also rule one bhava vis-à-vis Chandra. Assess the angle to Surya's house, from Chandra lagna, for a fuller appreciation of the emotional impact of Surya periods.
Mithuna lagna is reputedly a successful lagna for accumulating financial wealth .
he highly fluctuating and impressionable Chandra provides direct, psycho- emotionally intuitive urge to acquisition of knowledge and stored values of every variety, including money and histories and songs.
Much depends on Chandra's Nakshatra, rashi, bhava, and drishti. In general, a maternal style of hoarding, patriotic, home-loving and nurturing. The hoard is directed to provide security for one's own family; in this service, one's own security is also achieved. Strongest themes in wealth accumulation and management are the essentials of Chandra's natural bhava-4: education, physical and economic security, cultural roots,
Vital and competitive Kuja controls both poverty and gainfulness, as well as much activity in the worlds of conflict-management and marketplace association.
If bhava-6 is favorable, periods of Kuja may promote wealth from professional work involved in conflict-management, such as police, criminal or divorce attorney, physician, drug-seller, prostitute, usurer, bank-loan officer, toxic pollution manager, and other professional specialties addressing systematic imbalance-seeking-remedy. Argumentation skills are dynamically heightened.
Kuja periods will also release energy toward marketplace gains, building of networks of mutually profitable association, making new and gainful friends, fundraising for causes, and achieving life goals. Networking skills are sharp and penetrating. Periods of Kuja may initiate a great mix of loss (6) and gains (11).
as ruler of two pillars of the social personality kendra (corners), conversational and sexual Budha grants a beneficial influence in the nativity.
as ruler of bhava-1, Budha validates the physical body and social personality. Mithuna lagna is an exceptionally mentalized person.
Mithuna-1 is always busy thinking, planning, scheduling, accounting, organizing, writing, filing, kibitzing, talking to siblings, neighbors, co-workers, and promoting one's thought process to the public at large. The social identity (1) embraces property and vehicle ownership (4).
Periods of Budha bring focus upon the physical body appearance, physical vitality and form, competitive and assertive verbal behaviors (if Kuja is strong, leading to verbal domineering); acquisition of property holdings and titles, relationships with other property-owners and professional attention to matters of ownership, cultural education, manners and customs, licensing and diplomas, home-based business, national and personal security, and Kinder-Küche-Kirche.
Mithuna-1 experiences a"localized" period of primary focus on the body's physical behaviors and vitality, and obtaining/maintaining shelter in the local territory. The self-property focus is expressed through verbal and written interactions. Budha being a sexual-conversation graha, the period is often highly sexualized (according to Budha's character in the nativity).
Wise and expansive Guru is major career-maker for Mithuna lagna.
Guru expands opportunities for advising (7) and leadership (10) roles.
Brihaspati for Mithuna lagna is inherently professional no matter His rashi. That is, Mithuna-1 can"profess " or explain what one is doing, and why. Mithuna lagna tends to seek out good professional training.
Periods of Gurubring career advancement through"who you know" (7) rather than"what you know" (4) - although technical competence (what you know) via Budha can be quite effective.
One is generally appreciated and welcomed in professional circles. Careers in advising and organizational leadership are particularly well validated.
As the karaka for children, Brihaspati brings expansion of the family, with the support of favorable consulting relationships such as physicians, attorneys, educational advisers, and other collegial, mutually appreciative relationships.
Ironically, Guru in charge of Shukra's house means that marriage is not typically easy or comfortable for Mithuna lagna. Mithuna-1 wishes to conduct marriage at the highest philosophical andand religious levels, and in the process one tends to ignore the importance of physical pleasure and even balancing of the interests of both parties.
he sex life tends to suffer for Mithuna natives due to the expansion of their professional career.
Therefore periods of Guru generally do not benefit marriage and indeed may cause great frustration to Mithuna-1 due to disappointment in the spouse's lack of higher philosophy or perhaps their lack of interest in ceremonial religion.
Just because the moral belief systems of the spouses are in agreement, does not guarantee that the sensual needs of each for beauty and pleasure experiences are being met.
Career matters and religious activities tend to dominate life during Guru periods. Marriage may become "collateral damage" through sensual deprivation. The stronger is Guru, the less auspicious Guru periods are for sensual well-being in marriage.
As L-5+ L-12, sweet and sensual Shukra = a mixed blessing.
Shukra plays a similar role for Mithuna as Kuja plays for Dhanushya lagna.
as ruler of bhava-5, Shukra brings children and creativity into the life. Expressions of divine intelligence in the form of individual genius will be of an aesthetic nature. Mithuna-1 has a strong personal aesthetic, an innate sense of balance and design. If Shukra is well-disposed, one's aesthetic sensibilities may provide a mental-verbal engagement in some business related to drama, literature, architecture, poetry, or romance. If Shukra is ill-disposed, Mithuna-1 retains the natural intelligence for proper balance and design in all things, but one may be thwarted in one's ability to have one's sensibilities reflected in the outside world.
Guru sees Shukra as an enemy, so Brihaspati does not welcome Shukra's materialistic influence in the world of compassionate, all-beings-one-truth vyaya bhava. May be a frustrated artist or designer, who has strong artistic ideas, but lacks the deeper philosophical understanding of the fleeting nature or image and form.
Shukra ruling the house of His bitter enemy Surya gives some frustration with children also - depending very much on Shukra's character in the nativity. While beautiful and gifted, the children may be spoiled or disinclined to follow any path which does not provide immediate pleasure.
Daityaguru tends to create a child-raising style in which the parents do everything for the children, indulge them constantly, requiring few chores and not scaffolding the responsibilities so that the children might move progressively into responsible adulthood. The children tend to be given everything, have little experience of work or discomfort, and thus they remain surprisingly immature.
Having over-indulged the offspring, Mithuna-1 may later discover that children's adult lives are less influenced by ethical or aesthetic concerns and much more by the quest for personal indulgence. It is an irony of Mithuna lagna that these hard-working and socially participatory individuals often produce bright, but selfish and sensualistic children.
Shukra will also rule two houses vis-à-vis Chandra. Assess the two houses from Chandra lagna for a fuller appreciation of the emotional impact of Shukra periods.
During Shukra periods, the pratya-antara-dasha of any graha residing in 4th-from-Shukra= typically stressful conditions brought on by a tension between the primary peer union vs. pressure of home duties, and related to the karaka and bhava of the graha in 4th-from-Shukra.
|Shukra = L-12 from Mithuna lagna |
Periods of L-12 signal more intensive engagement with imagery of parallel lives , with dreams, symbols, prayer and meditation ; with sanctuary and cloistered environments, with research and private study, with enclosures such as hospitals, monasteries, camps and ashrama, with clairsentience, with ancestors and spirit guides, and with long sojourn in distant lands
Additional implications of this gentle dushthamsha lord = 12th-from-12th suggesting gains via network association in the sanctuary setting (such as friends from the school dormitory); 8th-from-5th pointing to unexpected changes for one's children + sudden shocks in political elections; and 6th-from-7th which often promotes the appearance of enemies of the marriage, including agents of the bedroom and the fantasy imagination.
|Periods of Shukra may bring hospitalization (12) or sojourn in foreign lands (12). Dreams are vivid. Children and personal creativity expressed through speculation, drama, political campaigns, entertainments and amusements, will take center stage. The angular relationship between Shukra and each of the bhukti pati in sequence will determine the outcome of each sub-period.|
Pragmatic and conventional Shani provides a common-sense view of sudden, unexpected changes (8) and philosophical truths of dharma (9).
During Shani periods, the pratya-antara-dasha of any graha residing in 6th-from-Shani * typically produces conditions of imbalance-seeking-remedy, often adversarial, related to the karaka and bhava of the graha in 6th-from-Shani.
|Shani = L-8 from MithunaL-8 = not the physical event of death = not the final cessation of vitality. |
Randhra-pati L-8 deploys a rapid and often disturbing eruption of unexpected force which induces the death of a previous identity and the rebirth into a new identity.
It is only a change of form.
Periods of L-8 signal more intensive engagement with mysteries, unknown forces, discoveries, revelation, rejuvenation, renovation, rebirth, resurgence, revolution, eruption, emergency. Agents of L-8 include surgeons, therapists, drillers, tunnelers, dynamiters, explorers of the unknown, secret-keepers and tantriki, facilitators of radical identity change.
On the negative side, randhrasthana = 6th from 3rd suggesting possible conflict or illness the administrative duties, the narrative mentality, or the sibling-cohort during period of L-8. 8th from 1st = sudden, unexpected changes to the physical body. Also, 12th from 9th = dissolution of the public * worth-ship * worship and disinterest in priestly dogma.
Normally Budha-ruled Mithunaya is mentally agile and capable of detailed problem-solving. Yet materially focused Shani rules the vortex of apertures between worlds (randhra bhava).
There is rather little time available for reflectively pondering the mysteries of life. Rather, unseen forces are legally regulated.
Shani takes a sober and pragmatic view of all reality, including the scary parts.
Mithunaya-1 can develop mastery in legal management of disasters and socially organized response to sudden emergencies. Nevertheless Shani periods can be predicted to produce some variety of sudden upheaval and contact with the conditions of death.
During Mithunaya's childhood and adolescence, a forced-rebirth event could feel truly catastrophic. But after the Shani return age 31, Shani handles any sudden shifts of public identity with a step-wise (Makara) and socially responsible dignity.
For example, one may accept"early retirement" or develop another respectable facade to cover the transition (8) toward the inevitably altered public identity.
Shani = L-9 from Mithuna
Periods of L-9 signal more intensive engagement with the father, with grandchildren (5th from 5th); with ritualistic male-dominated environments, with university studies and professors, with priests and the temple, with sacred * worth-ship * worship and public liturgies, with global travel, and with the wisdom traditions of patriarchal culture.
On the negative side, dharmasthana = 6th from 4th suggesting possible illness of the mother during period of L-9. 8th from 3rd suggesting sudden, unexpected changes to the administrative duties, the narrative mentality, or the sibling-cohort during period of L-9. Also, 12th from 10th suggesting a dissolution of the most visible public roles during period of L-9.
Due to Shani's function as ruler of 12th-from-10th as well as L-8, Shani periods for the Mithunaya-1 may produce a sudden loss of career visibility, loss of a professional position, or dissolution of a governance role.
Shani-period prediction of 'sudden loss of professional identity' is stronger for Mithuna-1 than for any other lagna, due to Shani's additional function as the crisis-of-transformation instigator = L-8.
The overarching philosophy of life (9, dharma) = economical, scientific (Kumbha) socially principled, and materially straightforward.
The attitude toward fatherhood, professorship, and priesthood is practical and legalistic. Rather than abstract ideology or blind faith in ritual worship, Shani's understanding of the Dharma is structured through material transactions of word and deed.
As L-9, Kumbha-Shani the Scientist tends to view the bhava of global travel, university studies, and sacred rituals through the objective lens of the social sciences.
Depending upon Shani's location within the 12 bhava, one might accept the responsibilities of paternity, priesthood or professorship * especially if Shani occupies dharmasthana. However Shani-Kumbha the Economist causes Mithuna-1 to perform these social activities in a lawful, populist, and positivistic style.
Positivism = a doctrine of modern science, which asserts that only data received via the five physical senses can be valid.
Common-sense approach toward matters of religious dogma, philosophical debate, and beliefs about the true nature of reality (9).
Sacred * worth-ship * worship (9) performed at conventional or minimal levels. Is generally more interested in the social-progressive opportunities via lawful linkage to a * worth-ship * worship environment. Practical, professionalizing (Shani) view of university study and holy vows. An upholder of existing belief systems rather than an experimenter or explorer in metaphysical matters.
If Shani in dushthamsha, likely the positivistic view can reduce the * worth-ship * worship practice to nil.
Periods of Shani = divorce (L-8, Shani lord of Mangala's house) and sudden, forced transformations in partnerships. Increase in religious duties, obliged to support priests and temple. If Shani is strong, make take religious vows. Social demand to show material respect to the preceptors. Moral pressure.
ax problems. Assumes a government role in managing social and natural emergencies. Dutifully engaged in insurance matters. Despite a certain earthy non-intellectualism, takes responsibilities for operating a college or university.
Birth of grandchildren who bring material responsibilities. One's own children are encouraged to follow the letter of the law, without regard to the spirit of the law. Astute and non-judgmental assessment of human nature, and actions premised on that neutral intelligence.
From Chandra lagna
To anticipate Mithuna's emotional experience of the Vimshottari periods of Shani, it is essential to consider Shani's two bhava as counted from Chandra lagna.
In the case of Mithuna radical lagna + Mesha-Soma :
By contrast, Mithuna radical lagna + Simha-Soma :
Rahu Amplifies and magnifies the karaka effects of Rahu's ruler and the bhava owned by Rahu's ruler .
Good for any task which requires ambition, passion for entitlement, leaping up, skipping steps, self-promotion, desire, loop-holes, illicit actions, taboo-breaking, class-mixing, adventure.
Ketu Scatters attachments, pulverizes barriers, disperses focus, induces wandering.
Good for any task which requires dispersion, scattering, tails and tailings, wandering, abandonment, splitting, detachment.
Emphasizes the karaka effects of Ketu's lord and the bhava owned by Ketu's lord.
file update: 06-Feb-2016
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