OM graam greem graum sah gurve namah
OM jhram jhreem jroum sah gurave namah
OM hrim srim blim aim gloum grhadhipataye brhaspataye vim ta aim ta svaha
Lord Regulator of
Vyaya-daya * Sthala-sthana
Natural ruler =
One's relationship to the mental objects of seclusion, privacy, invisibility
disappearance Sic transit gloria mundi. * So passes away earthly glory.
Sic transit gloria mundi. * So passes away earthly glory.
Forest Trail, Plitvice National Park, Kroatia
"Just as a calf finds its mother in the midst of thousands of cows, in the same way the action done in previous life follows its doer."
~~ Pancha Tantra, 1.123
QUOTATION Das commentary "if 12 has at least one beneficial placement attribute
"if 12 has at least one beneficial placement attribute
vyaya-pati = Surya in bhava-1 * creatively identified with imagination, dreams, distant lands
vyaya-pati = Chandra in bhava-1 = identified with parenting, school-teaching, folkways, ancient customs, and established cultural norms of the people, shelters
vyaya-pati = Mangala in bhava-1
vyaya-pati = Zukra in bhava-1
vyaya-pati = Shani in bhava-1
Saint Anthony Abbot Tempted by a Heap of Gold
by the Master of the Osservanza Triptych, c. 1435 * Metropolitan Museum of Art
vyaya-pati in Tanu Bhava
Visionary imagery, trance-states, psychic portal, seclusion, isolation, art-music studio, research enclosures. Common placement for scholars, musicians and poets.
vyaya-pati is actually an extremely influential graha in its capacity to express the guidance of the ancestors via dreams and intuitive listening to the inner voice.
Bhava occupied by the vyaya-pati = vehicle via which the intentions of the ancestor spirits are made manifest. vyaya-pati in bhava-1 = manifestation via physical body form.
When vyaya-pati-12 in bhava-1 has splendid attributes, the physical body image may become an icon (1) for visionary (120 spiritual instructions from otherworldly guides.
Affiliated with meditation and sanctuary retreats
vyaya-pati may provide desirable spiritual results when engaged in meditation, prayer, and reflection. However, no matter how beneficial the spiritual outcome+ vyaya-pati inevitably drains the physical vitality.
vyaya-pati carries out the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's friend Kuja.
The ancestor spirits wish to express their intentions through the physical body appearance.
the native projects a reflective, contemplative presence (12) and engagement with matters in distant lands (12) defines the body-personality profile (1)
Socio-culturally identified with private dealings, communication with ancestors, and the interior life.
Visionary imagery, trance-states, psychic portal, seclusion, associated with the imagery of a distant land
Fabulous imagination expressed via the physical body activities
Highly imaginative personality which can receive vitally important information from ancestral spirit guides via immediate intuitive perception.
One travels frequently out of the home-culture zone, and is comfortable in the role of the Visiting Foreigner.
Elements of imaginative reflection (vyaya-pati) are brought into the bodily appearance. Nature of vyaya-pati will explain the quality of the imagery one is channeling through the physical appearance.
vyaya-pati = Surya in bhava-1 * imaginative genius, lives as a splendidly creative foreigner
vyaya-pati = Chandra in bhava-1 * familiar-face, dreamlike emotional intuition of Other Worlds. Lives as a sensitive, intuitive foreigner.
vyaya-pati = Mangala in bhava-1 * visionary winner and fantasy-driven penetrating force. Lives as a conquering, innovative foreigner.
vyaya-pati = Budha in bhava-1 * imaginative, verbalizing mentality. May conduct conversations that are invisible to the public eye, often with representatives of distant worlds. Lives as a talkative, interpretive foreigner.
vyaya-pati = Guru in bhava-1 * charitable, clairsentiently guided inclusiveness and optimism. However, one may have a self-concept which is more dreamlike and inspired than the generic public might perceive. Lives as a generous, charitable foreigner.
vyaya-pati = Zukra in bhava-1 * diplomatic sensibility and imaginatively guided expressions of musical arrangement and beauty. Musical and artistic imagination sees both sides, expressed via the middleman, dual-identity personality. Associated with other-worlds and Distant Lands. Lives as a negotiating, accommodating foreigner.
vyaya-pati = Shani in bhava-1 * imaginative or theoretical view of social and personality structures. Lives as a lawful, normalized, conventional foreigner.
Imprisonment= enforced enclosure
loss of movement/gain of quietness = physical, mental, social, emotional, financial, or spiritual
When vyaya-pati inhabits Tanu Bhava, the flesh-body must perform exhausting travel to distant lands, either in the flesh-body or via dreams and meditations to other worlds. Or one may be associated with the private seclusion of hospitals, monasteries, ashrams, and camps; the private relationships formed in these cloisters are essential to the identity and yet managing these invisible forces within one's visible personality is quite exhausting.
as ruler of 12th-from-1st, vyaya-pati in bhava-1 indicates a state of psychic exhaustion due to the vehicle of the physical body appearance having to carry the burden of manifesting subconsciously held imagery. One may enact public fantasies and wishes.
The direct cause of exhaustion is sleep deprivation and the drain of being on display.
vyaya-pati in bhava-1 allows a strong nativity to channel the imagery of the collective unconscious through one's own bodily appearance .
As seen in the list of famous figures to the left, this yoga is found in the nativities of world leaders and icons of social success.
In a weak nativity+ vyaya-pati in bhava-1 may cause the native to be sleepy. The personality may be controlled by unconsciously absorbed imagery from media advertising, pressure from spirits, ancestor-manipulation through dreams.
vyaya-pati in bhava-1 also provides 'bedroom' energy and other expressions of the private imagination through the vehicle of the physical body.
Loss of vitality through public appearances. Exhaustion of psychic reserves through athleticism, competition, hunting and maintaining the physical appearance.
This is often a fit person with a vigorous public-appearance schedule . But, the physical appearance of the Annamayakosha gets "over-exposed" to psychic bombardment, and the native is deprived of needed down-time (sleep) to recharge the vital psychic batteries.
"I am my dreams, my ability to express subconscious knowledge, and my prayer."
The social identity is infused with the qualities of
"the native will be a spendthrift,
vyaya-pati in Dhana Bhava -2
vyaya-pati = Surya in bhava-2 * talks about creative imagination
vyaya-pati = Chandra in bhava-2 * talks about intuitive truths
vyaya-pati = Mangala in bhava-2
vyaya-pati = Budha in bhava-2 * stories from the imagination
vyaya-pati = Guru in bhava-2
vyaya-pati = Zukra in bhava-2 * artistic visionaries
vyaya-pati = Shani in bhava-2 * structured visionaries
vyaya-pati carries out the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's enemy Zukra.
One talks, says, speaks, sings, preserves the history, continues the lineage values-fulfillment , of the matters of bhava-12 interiority, inner-vision, meditative experience
The ancestor spirits wish to express their intentions through the hoards of acquired valuable goods and conserved knowledge.
The mouthpiece, the hoarder, or grim reaper
One tells stories about subjects or in a style which most people don't understand. Might tell stories about dreams or esoteric knowledge.
The style of spoken and written expression is foggy, imaginative, or - in rare cases - visionary. If Shani, persistently ignorant. one' speech may sound 'opaque' or simply dull-witted.
The voice (2) may possess a sleepy or enchanting other-worldly (12) quality.
Elements of imaginative reflection (vyaya-pati) are brought into the hoards of valuable goods and conserved knowledge . Delicious foreign wines, foreign languages, and foreign art collections are but a few examples.
as ruler of 11th-from-2nd, vyaya-pati in bhava-2 indicates a psychic gainfulness in matters of bhava-2. One's accumulated hoard of financial well-being and knowledge becomes the vehicle for manifestation of subconscious imagery which is ultimately manipulated by the ancestors.
One must enact lineage expectations, fantasies and wishes through one's own speech, song, and accumulations.
If vyaya-pati is favorable for treasuries the subconscious expectations of an entire people may propel the personal hoard into fabulous grandeur.
Bhava-2 may signify dematerialization permission
If the voice of the ancestors = violent the native could develop into a killer.
with people who share one's core ethno-historical values.
vyaya-pati in bhava-2 allows a strong nativity to channel the imagery of the collective unconscious through one's speech and wealth.
vyaya-pati in 3rd-from svakshetra suggests that the subconscious imagination will dissolve publicity and prevent awareness of information regarding one's wealth or knowledge hoard. No one quite knows the extent of one's cache.
Psychic disturbance may affect the hoarding behaviors. Stored values including stored foods, munitions, cultural knowledge bases, banked monies -- may be mismanaged due to incursion of ghostly messages from the subconscious (12). It depends on the nature of those messages, which of course depends on the graha which is vyaya-pati.
Fantasies and private bedroom behavior
The dissolving character of vyaya-pati when manifest into bhava-2 typically softens the speech, as Parashara says.
However, any harsh graha in bhava-12 might cancel that benefit. Dissolution of teeth and mouth can be a disease factor.
Brings a dreamlike directedness into matters of banking and financial management. Losses can be caused through malefic ancestral intervention, but if the spirits wish to increase the holdings indeed they will.
One may be unable to retain knowledge, or feel that the spirits are reading over one's shoulder. Dissolving effect of vyaya-pati may indicate loss of appetite + food austerities
If graha-in-2 suggest a fragile second marriage, then ruler of 2 in 12 may weaken the connection to the second spouse
If graha-in-2 = hardy and enduring, the second marriage can be enriched with accomplishment, meaning, and value -- albeit rarely long-lived
Causes loss of physical vitality while simultaneously increasing astral image awareness:
| QUOTATION Das commentary ,
IF the lord of the 12 is aspected by the lord of the 2
or the lord of the 12 conjoins the lord of the 2.
|"Be careful during the periods of the 12th lord |
because of her position, she signifies danger for you."
"If the 12th lord occupies the 2nd house, the native will always spend on inauspicious deeds,
vyaya-pati in Sahaja Bhava
vyaya-pati = Surya in bhava-3
vyaya-pati = Chandra in bhava-3
vyaya-pati = Mangala in bhava-3
vyaya-pati = Budha in bhava-3
vyaya-pati = Guru in bhava-3
vyaya-pati = Zukra in bhava-3 * expressing the equity-seeking imagination in writing, media-messaging, ensemble, teamwork, commerce
vyaya-pati = Shani in bhava-3 * discussing mundane realities, talking about pressure
Mystical, prayerful, imagination, dreams, clairsentient perception (12) expressed in writings, reports, commerce, announcements, evangelism (3).
vyaya-pati carries out the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's enemy Budha.
The ancestor spirits wish to express their intentions through
Media products, announcements, messaging with content =
bhava-3 = writing and announcements about private imagination
May talk about spiritual guidance and prayer
bhava-3 = writing and announcements about distant lands, visionary ideas, imaginative explanations of world affairs
evangelism and instruction (3)
Elements of imaginative reflection (vyaya-pati) are brought into the native 's mentality . One is able to stand in the shoes of those raised with foreign cultural modes of self-narrative.
vyaya-pati in bhava-3 allows a strong nativity to channel the imagery of the collective unconscious through one's writing, drawing, and publication of information.
Public figures live in the publicity limelight.
the native with body-dissolving vyaya-pati in the house of mentality and publication may become exhausted through incursion of unconscious imagery into one's rational and planned media communication. The best-laid plans are sometimes upturned by meddling spirits, and mental exhaustion follows directly.
One's words and ideas may be twisted, misrepresented, or framed erroneously by "handlers " (who are the puppets of the ancestors).
If vyaya-pati is malefic, this situation can cause depression, because bhava-3 is the house of mentality.
These natives face psychic exhaustion from dealing with communications media, 'the press'.
vyaya-pati gives some business benefit of self-promotion in the steady 4th-from angle from his own house.
QUOTATION from BPHS
"If the 12th lord occupies the 3rd house, the native will be devoid of fraternal bliss,
vyaya-pati = Mangala in bhava-4
vyaya-pati = Budha in bhava-4
vyaya-pati = Guru in bhava-4
vyaya-pati = Shani in bhava-4
vyaya-pati in secure Bandhu Bhava
vyaya-pati carries out the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's friend Chandra.
Brings the imaginative vision into matters of Housing, Shelter, Property Ownership
Can be schoolteachers or protective agents (4) of meditation, philosophical reflection, prayer, and astral sciences (12)
The ancestor spirits wish to express their intentions via:
return to the roots = the end of things
Early childhood home conditions are dreamy and dissolved. The family may move house often or the mother is of unsettled mind.
An adult may wish to design their home in the style of a distant land or Other World.
For higher social purposes, the child may be removed from the conventional home supervised by the mother, and placed perhaps in a dormitory, monastery, or other attended sanctuary for some type of specialized education.
Or, in the negative situation, the childhood home can be dissolved through conflict and the child is raised in a boarding school or a series of foster homes or a refugee camp, or other examples of weak roots childhood. However, this 5-9 angle may in dreamy, imaginative ways enhance the freedom of the native by weakening allegiance to cultural norms (4) while strengthening the intuition (12).
Elements of imaginative reflection (vyaya-pati) are brought into the center of the home. Often the result of frequently hosting guests from other worlds, or haling from distant lands.
as ruler of 9th-from-4th, vyaya-pati indicates that the native achieves wisdom and completes a conscious expression of personal dharma through performing ceremonies and temple discourses with people who share one's homeland cultural manners. This person does a lot of puja at home.
Often a certain degree of difficulty for the mother, but this depends significantly on qualities of Chandra.
The voice of the ancestors operates through the vehicle of landed properties, carriages, elephants, etc. They may develop or destroy properties, according to the auspiciousness of the graha which is vyaya-pati.
However, the dissolving influence may predominate, so that even if there is gain of property, or gain of entitlement through cultural indoctrination, one will be filled with the sense that the achievement is ephemeral and can easily dissolve back into the astral dream state.
Also this dream voice speaks through caretakers, parents, especially mother - these protective agents in the childhood home are spacey or detached. Perhaps they have already retreated to the astral plane. The caretakers are thinking of a foreign land, or living in the dream world.
Although Sage Parashara does not mention it, one benefit of 12th-lord in the auspicious 5th-from svakshetra can be the making of an artistic performance genius.
Isolation during period of the vyaya-pati may be interrupted by other related Graha
If the 12th lord occupies the 4th house, the native will be
Old Se-Ra Gompa * Wild Roses Monastery
vyaya-pati = Surya in bhava-5 * svabhava
vyaya-pati = Chandra in bhava-5
vyaya-pati = Mangala in bhava-5
vyaya-pati = Budha in bhava-5 * private guidance = brightly displayed
vyaya-pati = Guru in bhava-5
vyaya-pati = Zukra in bhava-5
vyaya-pati = Shani in bhava-5
vyaya-pati in 6/8 from svakshetra = imbalance caused by misuse of the imagination.
Generally a challenging placement for matters of children and personal intelligence, genius, speculative creativity, due to the imaginative and dissolving energy of the vyaya-pati which tends to disperse the concentrated genius of high creativity.
Theatrical and political matters are improved somewhat if vyaya-pati = Surya since Ravi is the karaka of creativity.
Ravi's bright light in vidyasthana-5 can increase the centrality of the ego. However vyaya-pati Surya in 5 being hot-dry and dissolving, generally denies children, unless Guru is particularly strong
One tends to become the effect of the projections of other, psychically stronger personalities.
However, under certain circumstances this yoga can produce extraordinarily comfortable and pleasing results by injecting the power of imagination and clandestine affairs (12) into the realms of creative arts and politics (5).
When this yoga gains power, it does not lose the implication of constant internecine behind-the-scenes power struggle.
One may triumph if vidyasthana is strong, yet some degree of palace intrigue is ever-present. vyaya-pati in the adversarial 6th-from-12th suggests that the private intrigue is often connected with private animosity and infidelity to trusts.
Politics (5) of distant land and secluded worlds
The nature of the internal imbalance usually manifests in private inner conflict but one material expression which is often obvious is the challenge with having and raising children.
The most acute case of childlessness due to vyaya-pati in bhava-5 occurs for Kanya lagna, where barren, weakened-in-a-hostile-rashi Makara Surya = vyaya-pati and Ravi does not rule any other bhava.
Yet, many possible corrections to the fertility conflict suggested by vyaya-pati in 5. The most powerful pro-fertility corrector is Guru-drishti-to-Chandra which ensures children. If the Guru-drishti upon Chandra is seen, then the likely outcome regarding children = the eldest is born in a distant land.
vyaya-pati Dhanuzya-Chandra in 5 for Simha lagna where Chandra = vyaya-pati is rarely a serious obstacle to children because of Chandra's moist, home-loving, parenting qualities and Dhanuzya ruled by child-karaka expansive Guru.
For any rashi in lagna, if anti-procreative graha such as Surya or Mangala in any rashi -- additionally Shani or Budha in a barren rashi -- should occupy 5 while the vyaya-pati also occupies 5, or if these creativity-impeding graha are equal to the vyaya-pati, then opportunities to produce or obtain children become quite limited.
The principles of Jyotishavidya would suggest that vyaya-pati Surya-5 makes children less likely in life. Surya-5 increases the brightness of center-of-attention roles. Finding a balance between the self-center vs child-center can be daunting when Surya occupies bhava-5 in any rashi. Surya as vyaya-pati ruling 8th from indeed compounds the prediction for a child-free life while this configuration increases the probability of success in high profile entertainment roles.
vyaya-pati in bhava-5 may add an aura of imaginative or divinatory intelligence to the stage performance such as dramatic acting, musical performance, fashion modeling, behaviors of the royal court, romance, dance etc.
vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's friend Surya.
The ancestor spirits wish to express their intentions through the children, politics, theatre, games, entertainments, and expressions of creative intelligence.
The lord of Guru's svabhava provides a beneficial but loss-causing influence in the svabhava of Surya.
Lord of 8th-from-5th occupying bhava-5 = trauma of encountering the circumstances of death or forced transformation regarding children or romantic lover (5 = lover; 7 = spouse).
If vyaya-pati is a natural challenger papagraha, the trauma may be so profound that the native subconsciously blocks one's own ability to reproduce. May also discourage romance or prefer the romance of devotional prayer.
Karaka for the celibate religious esp. gifted teachers, and those who work intentionally with childhood trauma. bhava-5 is a house of intelligence and everything which happens here is bhagya fortune deriving from past-life credit.
May be a genius writer of literature of the subconscious, esp. re: subjects of death and psychological trauma e.g. of imprisonment, concentration camps, long hospitalizations. May also be a gifted therapist or other manager of sanctuary healing.
Romance, if any, is clandestine in location and social identity (12) conducted largely in distant lands or sanctuary spaces, and infused with reflective and imaginative sensibility.
Imaginative and other-worldly behaviors (vyaya-pati) are brought into the theater of performance . Acts of personal genius, politics, gaming, and matters involving children tend to be dream-like and easily cross over the bridge between imagination and reality.
A supportive placement for
combining political theatre with private prayer
combining a dramatic stage career with having children
developing the dreamlike, multiple simultaneous narratives of the subconscious into works of literature
as ruler of 8th-from-5th + vyaya-pati indicates catastrophic changes:
and sudden, forced change in game-plan in literary, political, or theatrical performance
Children and Creative Intelligence
vyaya-pati in bhava-5 =a less benevolent position for vyaya-pati, being 6th-from svakshetra. Gains from personal genius, literary creativity, speculation and birth of children are dissolved.
Poor boundaries in the children; the eldest child is particular is "channeling"a deceased ancestor. Adults may share their fantasies and desires too quickly, again prodded by a subconscious instinct to realize the fantasies of one long deceased. Karaka for inappropriate relationships due to dream-state boundaries (, no boundaries!)
Dissolution of bodily vigor and integrity, through acts of creative intelligence. The higher the genius, the faster the body is destroyed.
New ideas may be brilliant, but their vitality does not remain sharp for long. Creativity is commandeered by the zeitgeist , and drained off into the inchoate mass of the collective unconscious.
Eldest child is spacey, imaginative, has a somewhat tenuous hold on earth life, hears voices or sees images. If the graha is benevolent, this is a clairvoyant or clairaudient child, who deserves the best training to use their gifts. If the graha is failed, the child may be psychotic. Karaka for an early miscarriage from foetal malnutrition.
Significant losses through children and gambling. Does not prevent children, but may delay their appearance on the physical plane as they are being 'detained' on the astral.
If the 12th lord occupies the 5th house,
the native is bereft of sons and learning.
vyaya-pati in Ari Bhava ministries of service = viparita raja yoga
vyaya-pati carries out the agenda of natural regulator Guru.
vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's enemy Budha.
The ancestor spirits wish to express their intentions through the inner argumentation narrative which results in conflicted, unbalanced relationships (6) which occur within toxic environments such as animosity, debt, crime, and disease.
vyaya-pati in bhava-6 signifies losses through conflict, disease, unlawful actions. The disturbance originates in loss of trust regarding the arbitrariness or insubstantiality of social agreements.
When vyaya-pati goes into the bhava of argumentation, conflict, victims and the underclass, then one loses one's ability to negotiate conflicts. There may follow some desperate actions which are perceived to be "options of last resort" in order to solve the problem of the impending loss of personal identity, caused (it is perceived) by enemies, by disease, or by debt.
Thus the opportunity for unintended criminal consequences of rather confused (12) actions, those actions being ultimately manipulated by the spirits on the astral plane (mainly ancestor spirits) who speak in the dream voice.
If vyaya-pati is an aggressive graha, the result could be violent. But Generally, the result is somewhat diffused.
Elements of imaginative reflection (vyaya-pati) are brought into one's disagreements, injuries, and illnesses(6). If the nativity is strong, elements of foreign cultures and distant worlds are brought into conflict-managing service professions such as medical and legal practice.
Relationship with agents of military, medicine, or ministry of service
Ruler of 7th-from-6th + vyaya-pati indicates partnership with perpetrators of war, military agents, criminals, physicians and the sick, victims of poverty and exploitation, profoundly imbalanced persons or toxic environments.
vyaya-pati loses most of its malefic powers in the maha-dusthamsha, and can give some measurably comfortable and pleasing results according to Vimala Yoga which causes the misfortune to others to produce fortune to the native .
But any graha in Ari bhava will cause some type of conflict, due to the inner argumentation which underlies events of bhava-6.
In this case it is the chattering voice of the spirits which generates the argument. the native with this yoga who does commit a crime is Typically, not in his right mind and is being directed by a paranoid subconscious voice.
Brings the dream-based, body-dissolving force into working partnerships, being 7th-from-svakshetra vyaya-pati brings polarizing catalysis from being faithful to the wrong people. One may act with integrity but the partner is an agent of disputes, treachery, broken promises.
polarizing catalysis related to sticking to contracts and agreements, due to suspicion and distrust - again, originating in the inner argumentation, arising from the astral spirit horde.
vyaya-pati in 6 may forget (12) what he promised, believing the promise to have been a misconception, or a dream. Animosity in the workplace due to spacey, inconsistent habits and if vyaya-pati = less benevolent downright paranoid behavior.
Supportive placement for hospital physicians who move into ambulatory practice: brings the calm sanctuary mood of bhava-12 (the phase of life right before death) into the naturally unbalanced and contentious environment of walk-in treatment. In a healer's nativity, can bring astral intuitive intelligence into the often toxic and exploitive world of drugs.
vyaya-pati in 6 = karaka for loss of work due to criminal involvement or a personality unable to accept a work contract. Karaka for chronic unemployment. If vyaya-pati is Zukra - escapist drug addictions. Ancestor pump up the frustration. Rage at the machine.
May protect from even the most dangerous environments, including medical and criminal situations
When vyaya-pati enters bhava-6 or bhava-8 it is considered beneficial for the vitality as the social invisibility resulting from the dissolving effect of vyaya-pati is harmed -- and harm to harm produces good.
Social invisibility having been reduced via viparita raja yoga, vyaya-pati in roga-sthana strengthens the personality relationship to the physical body. Surprisingly high visibility in public life may result, especially for those with military or medical vocations.
Very supportive placement for physicians, especially those of the mind-body medical specialties
Something that causes a profound loss (12) for another (often the loss of their body-identity 12)becomes The key to one's own betterment.
vyaya-pati causes loss of physical integrity and vitality due to circumstances in the house hosting the vyaya-pati.
Bodes poorly for meditation and access to sanctuary.
Losses through conflict, disease, unlawful actions. The disturbance originates in loss of trust in social agreements.
If a malefic+ vyaya-pati in 7th-from-svakshetra is a karaka for a conflicted and possibly criminal imagination.
Generally, a dusthamsha-pathi is considered weakened, and thus improved, when it occupies a dusthamsha that is not svakshetra.
When vyaya-pati goes into the house of argumentation, conflict, victims and the underclass, then one loses one's ability to negotiate conflicts. There may follow some desperate actions which are perceived to be options of last resort in order to solve the problem of the impending loss of personal identity, caused (it is perceived) by enemies, by disease, or by debt.
Opportunity for unintended criminal consequences of rather confused (12) actions, those actions being ultimately manipulated by the spirits on the astral plane (mainly ancestor spirits) who speak in the dream voice.
If vyaya-pati is an aggressive graha, the result could be violent. But Generally, the result is somewhat diffused.
In a weak nativity+ vyaya-pati in bhava-6 can create a state of denial or delusion wherein one is unable to 'see oneself' as a normal person who makes mistakes and suffers karmic consequences . Criminal activity, debt, or disease (6) may be hidden from view (12).
comfortable and pleasing results due to Sarala yoga
Positive opportunities for advancement in the fallout from the identity-destroying crisis instigated during the period of randhresha-8 . Indeed one's re-created life will .
Note that randhresha-8 in 6 does not destroy animosity in this lifetime. Depending on the number and character of graha in bhava-6, One may remain an object of contempt by many. The more graha in bhava-6, the more agents who complain and criticize. If there are several graha in bhava-6, each will cause its own variety of illness, poverty, jealousy, and suspicion.
Parashara says: 
If the 12th lord occupies the 6th house, the native will incur enmity with his own men, be given to anger, be sinful, miserable, and go to other's wives.
vyaya-pati = Surya bhava-7 * self-centered, father-like partner
vyaya-pati = Chandra bhava-7 * emotionally needy, mother-like partner
vyaya-pati = Mangala bhava-7 = competitive, self-determined, brother-like partner
vyaya-pati = Budha bhava-7 * sibling-like partners talk in prayer, in dreams
vyaya-pati = Guru bhava-7 * multiplicity of partnerships
vyaya-pati = Zukra in bhava-7 * financially privileged partnerships, attractive but conflicted mate
vyaya-pati in Kalatra Bhava in bhava-7
vyaya-pati in transformative, identity-changing 8th-from-12.. Shorter-term relationships are profiled. Longer-term relationships must endure many spinnings of the wheel of birth-and-death.
Partner enacts the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's enemy Zukra.
The ancestor spirits wish to express their intentions through the marriage and business partners , contracts and negotiations, and the law courts.
Elements of foreign cultural behavior (vyaya-pati) are brought into the marriage and partnerships.
Less benevolent position for the vyaya-pati, being 8th-from svakshetra.
vyaya-pati in 7 = combination for disappointment or betrayal in the first marriage, a result of one's own subconscious expectations .
As always the outcome depends upon the character of the yuvati-pati-7 graha.
as ruler of 6th-from-7th + vyaya-pati indicates deep-seated and apparently causeless animosity in partnerships. Partners in every type of enterprise seem easily triggered toward animosity. Hearing the subconscious voice of the spirits, one may live in tense suspicion toward the partner.
vyaya-pati in 7 may marry and attempt to conduct business as usual, but indeed no-one seems fully trustworthy, no matter how apparently intimate the relationship.
Alliance is affected by long absences (12) esp. foreign travel. The spouse may become a figment of the private imagination.
Benevolent placement for poets who romanticize relationships, but bodes poorly for the normal pace of shared live and balancing of mutual interests.
One seeks privacy and invisibility (12) within the marriage. The spouse may be withdrawn into an enclosure such as an art studio or meditation space, a sickroom or a chapel, or perhaps a mental enclosure within one's own mind.
The relationship may be disturbed by incursion of the spirits. Its daily commerce is less grounded in physical complementarity (natural owner Zukra), and more influenced by subconscious imagery (12) and wishful thinking (12).
If vyaya-pati is benefic, much bed pleasure through the partner, but it is not connective at the adult human level. Adult intimate may resemble the parallel-play of toddlers, acting out the interior fantasies.
Spouse may be secretly overwhelmed by the native and is prone to extramarital affairs, but denies it (12 denial, invisibility). Spouse (7) may experience the deterioration (12) of physical vitality.
One sees the spouse as a fantasy, a foreigner, intangible like a dream. (Perhaps a nice dream for a benefic; but could be a nightmare if the graha is challenging.)
vyaya-pati in 7th-from-Chandra may cause particular difficulties in partnership, originating in the native 's subconscious expectation of loss-of-identity through marriage and partnership.
Imprisonment= lengthy enclosure
loss of movement/gain of quietness = physical, mental, social, emotional, financial, or spiritual
When vyaya-pati the agent of other worlds inhabits Kalatra Bhava, the task of promoting fantasy imagery, meditative reflections on other worlds, or dreamlike experiences of distant lands (12) is projected into the marriage and core alliances, and into the consulting and advising duties (7).
yuvati-pati in 12 may indicate a spouse who addresses a chronic state of marital imbalance via long travels in distant lands, via sequestering in sanctuary environments, or via other invisibilities
The marriage agreement tends to lose its practical physical and social grounding, becoming more of a fantasy projection and less of a working partnership.
One may become imprisoned by one's own marriage alliance and feeling increasingly drained by partnering responsibilities.
If yuvati-pati-7 or Zukra is accompanied by Ketu, the dissociation between fantasy marriage and real marriage may become severe. However, this configuration does not harm the sexual life, as a imaginative projections often energizes sexual intimacy.
Not too supportive for the marriage partner, but may be helpful for international business alliance
vyaya-pati as the agent of privacy and fantasy brings an element of the research mind or fantasy mind into the alliance crafting activities.
Lord of 6th-from-7th occupies bhava-7
Lord of 8th-from-5th occupying bhava-7 = spouse's trauma of encountering the circumstances of death or forced transformation regarding children or lover. Inhibits fertility within the marriage. Signifies the joint marital experience of losing children to the wings of death, within the current lifetime. Unfortunately this experience tends to provoke additional marriage conflict and infidelities. If vyaya-pati is a benefic and vidya-pati-5 is reasonably healthy, other children may arrive.
Effects are strongest for the first marriage, but subsequent spouses will also pattern a loss of children and marital disagreement. If the subsequent spouses have themselves been married before, this situation may well have manifested in their earlier marriages and imprinted on their memories, but it does not always have to reprise in later marriages. If the subsequent spouses have not been married before, they may be forced to work out this pattern with the native .
Lord of 6th-from-7th occupying bhava-7 indicates a spousal predilection for extramarital affairs.
Lord of 6th-from-7th also triggers loss of agreement, interpersonal animosity and financial imbalance between the partners.
If vyaya-pati = benefic, the spouse may spend luxuriously
if vyaya-pati = malefic, the spouse may be selfish, miserly or cheap.
In either case, one's financial style = at odds with the spouse. Spouse will take loans such as mortgages which the native does not agree with. Indeed if vyaya-pati as 6th-from-social- agreement and 12th-from-social-identity may even indicate well-hidden criminal activity of the spouse (much more likely if vyaya-pati is yuti Rahu-Ketu.)
vyaya-sthana = fantasy, dissolution of identity through merging, and private sexual desires. vyaya-pati in bhava-7 increases sexuality for both partners .
If vyaya-pati = benefic, the spouse can remain sexually engaged with the native despite (and possibly enhanced by) high levels of disagreement. Sexual activity in all of the spouse's liaisons is pronounced.
"If the 12th lord occupies the 7th house, the native will incur expenditure on account of his wife,
| Public Figures
* Vimala Yoga |
vyaya-pati = Surya in bhava-8
vyaya-pati = Chandra in bhava-8
vyaya-pati = Mangala in bhava-8
vyaya-pati = Budha in bhava-8
vyaya-pati = Guru in bhava-8 * many transformations, much identity change
vyaya-pati = Zukra in bhava-8
Generally promotes longevity. Helps to prevent dissolution of the physical form.
If Surya, Chandra, or Budha occupy bhava-8 without life-extending drishti from Rahu, Mangala, or Shani, then traditionally it would be forecast that longevity = reduced. However, if these life-reducers = serve also as vyaya-pati, then there is some incremental gain of longevity.
Any graha which is born into randhra bhava-8 becomes subject to the fast spinning of the cycle (8) of self-destruction and rebirth (8).
The speed of change-of-form is often terrifying. Matters of the bhava that are ruled by graha in 8 are controlled by this fast-turning, re-cycling, identity-destroying and regenerating hidden life force.
Effects of graha in 8 are frightening, secretive, occult, mysterious, hidden, shocking magical, rejuvenating and changing-changing-changing. However, when the vyaya-pati occupies randhrasthana, there is extraordinary protection even from severe emergencies conferred by Viparita Raja-Yoga = Vimala Yoga
vyaya-pati in 9th-from-svakshetra = emphasizes both public religious ceremony (9) and private prayer (12). The intensely personal may project into the public paradigm of belief.
location for attainment of wisdom, spiritual development and growth
Ceteris paribus, vyaya-pati in 8 favors long life because the dissolving influences of vyaya-pati = destroyed in randhrasthana's fast cycles of self-destruction and rebirth
Surya-8 or Chandra-8, tend to shorten the lifespan. If these are also vyaya-pati then some extra longevity may be gained - albeit the life may be less than average span.
Naturally, drishti of Shani upon 8 also extends the life by resisting change.
vyaya-pati carries out the agenda of Guiding Guru.
vyaya-pati-12 directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's friend Kuja.
The ancestor spirits wish to express their intentions through development of confidential information and hidden wealth.
Imprisonment = lengthy enclosure
loss of movement / gain of quietness = physical, mental, social, emotional, financial, or spiritual
When vyaya-pati the agent of "other worlds " inhabits Randhra Bhava, the task of promoting fantasy imagery, meditative reflections on other worlds, or dreamlike experiences of distant lands (12) is projected into the marriage and core alliances, and into the consulting and advising duties (8).
This placement of the vyaya-pati suggests sudden, surprisingly positive opportunities to gain wisdom (9th) from the direction of the ancestral spirits (12) delivered in context of catastrophe, disaster, or other sudden shocking revelation.
One may gain energizing fame rather than invalidating obscurity (12) from the sudden exposure (8) of long-invisible, long privatized (12) evidence
of environmental catastrophe (8)
of the secrets lives of socially invisible, culturally camouflaged peoples
One may however feel imprisoned by The obligation to hold confidential information.
Elements of foreign cultural behaviors (vyaya-pati, cults) are brought into the field of secret knowledge, and emergency management toolkit.
as ruler of 9th-from-3rd + vyaya-pati brings wise conversations focused on deeply dharmic matters of natural law which form the essence of healing magic.
Also gives loss of normal sleep (e.g., emergency workers, midwives, and obstetricians).
vyaya-pati in 9th-from-12th is an auspicious placement , bringing important esoteric knowledge to the native but it uses the sleep channels so the physical body may not get all its rest. Contributes a bit to physical degeneration despite the overall psychic benefit.
Supportive placement for a hospital medical worker in surgeries, childbirth, or emergency specialties -- vyaya-pati = hospitals, bhava-8 = emergency healing. Also good for mental hospital psychiatrists and other trained healers, for shamans working in sanctuary, and spa healers and anyone who brings the intuitive, imagistic perceptions of bhava-12 into the activities of sudden transformation which occur in bhava-8.
When the destructive 12th-lord is itself destroyed in the transformative 8th house, moral dissolution is prevented and good character is strengthened. This is an especially auspicious position for the 12th lord, being 9th-from svakshetra
Parashara says: If the 12th lord occupies the 8th house,
the native will always gain,
will speak affably,
will enjoy a medium span of life
and be endowed with all good qualities.
vyaya-pati = Surya in bhava-9
vyaya-pati = Chandra in bhava-9
vyaya-pati = Mangala in bhava-9
vyaya-pati = Budha in bhava-9
vyaya-pati = Guru in bhava-9 *
vyaya-pati = Zukra in bhava-9
vyaya-pati = Shani in bhava-9
vyaya-pati in Dharma Bhava = vyaya-pati in the dignified, reputable 10th-from-svakshetra.
Spiritual Guidance (12) infuses the orthodox religious practice (9) creating sincere and authentic piety (so long as the Dharmesha-9 is well-supported).
Spiritual realization instructions (12) are often channeled via a Guru or Father-Figure (can be a male deity)
best results when experienced within a patriarchal (9) religious or university environment (9)
vyaya-pati carries out the agenda of spiritual guidance and prayer via the faculties of social leadership and orderly institutional process.
The dream-based, body-dissolving energy of 12 is displayed at high levels of public visibility (10) and one becomes a public exponent of spiritual consciousness.
The ancestor spirits wish to express their intentions through this native in the form of ceremonial religion-9 * including the civil religion and its rituals * and delivery of wisdom teachings.
Charitable due to relationship between two svabhava of Guru
vyaya-pati = Surya in bhava-9
vyaya-pati = Chandra in bhava-9
vyaya-pati = Mangala in bhava-9
vyaya-pati = Budha in bhava-9
vyaya-pati = Guru in bhava-9
vyaya-pati = Zukra in bhava-9
vyaya-pati = Shani in bhava-9 * must theorize, catechize, preach, teach about 12-enclosures such as research, meditation, fantasy, and private worlds
Elements of foreign cultural behavior (vyaya-pati) are brought the ceremonial religious practice and philosophical view.
as ruler of 4th-from-9th, vyaya-pati indicates stability and security through doctrinal beliefs and theoretical understandings. bhava-9 = beneficial for vyaya-pati. One receives the consolation of religious devotion.
However, one may not receive the friendship of the orthodox priests, often due to the imaginative (12) interpretation of the meaning of the core principles of the doctrine .
That is, unless the priests are unusually sincere and honest regarding the true intent of religious practice. The true intent of religion is precisely to keep humans in positive contact with the world of the spirits who surround and protect our little blue planet.
Sadly, many priests are busy protecting their livelihood with empty ritualism and have little true understanding of their purpose. These false religionists in temple and pulpit of * worth-ship * worship houses around the world will decry the native 's prophecy. Yet, true prophecy it is.
vyaya-pati dissolves attachment to ceremonial religion and its dogma. One may be able to disclose rigid scriptural teachings with the aid of coaching from the beyond.
vyaya-pati = dissolving distance between the native and self-appointed religious authorities. However, the sincerely religious will recognize the native as a harbinger of higher truth.
Guru-12 may signify Karako bhavo nashto: The father is a distant person, perhaps overwhelmed by the brilliance of his own life.
The father and the guru become primary vehicles for the voice of the spirits. vyaya-pati = a boundary dissolver; allows exoticism in ritual and bed pleasures with the sahangha.
Periods of vyaya-pati are associated with loss of physical vitality (12) via philosophizing, association with priests, and performance of ceremonial rituals (9).
Not good for university teaching as it blunts the principled philosophical sensibilities, replacing them with dreamy, imagistic visions.
A magnificent position for reception of darshana.
Better placement for a type of priesthood, where the native 's teaching and preaching style has a deep connection to meditative prayer and awareness of the vast terrain of the astral plane. There is no rigidity in the preaching style but attention is paid toward personal security during the path-finding phase.
vyaya-pati in dharma bhava may raise prestige through foreign assignments and helps the native make connections to foreign sites for fieldwork or getting exotic religious experiences.
Generally a dissolving effect on the father, who may conduct himself in invisible, cloistered, or secluded environments.
"If the 12th lord occupies the 9th house,
vyaya-pati = Chandra in bhava-10
vyaya-pati = Budha in bhava-10
vyaya-pati = Guru in bhava-10 paternalism * patronage
vyaya-pati = Zukra in bhava-10
vyaya-pati = Shani in bhava-10
vyaya-pati in karma bhava-10
When any graha occupy bhava-10, one may be widely recognized socially.
When the vyaya-pati occupies high-visibility karmasthana, those who recognize one as having leadership authority (10) are themselves somewhat invisible socially.
One may be charged to lead a population that is sequestered, unidentified, or socially isolated.
vyaya-pati in 11th-from svabhava = vriddhi increased marketplace empowerment of the imagination and facilitation of private spiritual guidance.
The world of dreams, meditation, distant worlds, fantasies, and sanctuary expresses profitably in high-visibility public roles (10).
Indicates gainfulness and friendship in the assembly of highest social directors, and profitability through making connections with those in high places.
vyaya-pati in 11th-from-svakshetra. Surprisingly effective in international settings where so much is accomplished behind closed doors.
public sees experimental laboratory, theoretical imaginative think-tank
Known for work (10) in distant lands.
Also reputed for professional duties performed in hospitals, convalescent homes, prisons, refugee camps, internment camps, detention facilities, ghettoes, and monasteries
public (10) sees matters of the bedroom, fantasies
Any graha in karmasthana = relatively well known to the public. When the occupant of bhava-10 is the imaginative, fantasizing, dreamlike, prayerful vyaya-pati, the public reputation becomes associated with the meditation cushion, the visionary imagination, the therapeutic enclosure, the spirit guides, or the private bedroom.
Comfortable with invisible, uncertain identities and the culture of espionage. Likes foreign travel, identified with long journeys and uses the power of imagination to advance one's own interests.
May experience a loss of physical vitality while holding leadership positions, but will accept these with equanimity. Does not connect easily with advisers.
Career is empowered by private imagination and resourced by distant lands.
Career activities often conducted in sanctuary space such as artists' studio, bedroom, research laboratory, therapeutic enclosure, hospital, dormitory, monastery, refuge, retreat, behind walls, behind closed doors.
vyaya-pati = Surya in bhava-10 * dig-bala * profitably (11) brings the images (12) of privacy, the bedroom, hospitals, prisons, distant lands, and dreaminess into a public role that displays royal, political, or celebrity glamour.
vyaya-pati = Chandra in bhava-10 * profitably (11) brings the images (12) of broadly international, multicultural, humanistic scale of appeal brings the images (12) of maternal fantasy and protective security into a public role that displays the "familiar face" of a soothing, parental figure.
vyaya-pati = Mangala in bhava-10 * dig-bala * profitably (11) brings the images (12) of broadly international, multicultural, humanistic scale of appeal brings the images (12) of competitive, conquesting fantasy into a public role that displays vigorously active hunting, military, sexual or transformative power.
vyaya-pati = Budha in bhava-10 brings the narrative of distant worlds, meditation, fantasy, and clairsentient guidance into the public leadership roles
vyaya-pati = Guru in bhava-10 * profitably (11) brings the images (12) of broadly international, multicultural, humanistic endeavor into a public role that displays wise guidance and professorial authority.
vyaya-pati = Zukra in bhava-10 * profitably (11) brings the images (12) of aesthetic imagination and visionary design into a public role that displays beauty and architectural balance.
vyaya-pati = Shani in bhava-10 * profitably (11) brings the images (12) of lawful social order into a public role that displays leadership responsibility and institutional authority.
Matters of doctrinal and spiritual guidance, faith or spiritually based practice, visionary imagination, and prayer as well as bedroom behaviors and other normally private matters are expressed via
public office of governing bureaucracies, or in public leadership roles and visible social position, profession, dignity, high-visibility public reputation and social rule of law
vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's neutral Shani.
The ancestor spirits wish to express their intentions as they guide the native into high-visibility positions and iconic social roles.
Private life (12) become public (10)
If one enters an enclosure such as a monastery, the social community (10-11) will know about it
If one has a close relationship to distant lands, it will become publicized
Any private bedroom relationships or under-the-table deals (including "insider trading") will almost inevitably be exposed
There is very little privacy in this life; what privacy can be obtained is hard-won
One's losses (12) enemies of the marriage (extramarital lovers of the spouse = 6th-from-7th = 12) and private bedroom life (12) become very public indeed.
Elements of cultural behavior from distant lands (vyaya-pati) may be carried into the leadership station or elite position.
as ruler of 3rd-from-10th + vyaya-pati indicates publication of information regarding executive leadership and decision-making roles. the native has professional communicative skills and if often in an announcing, reporting, or editing role.
Royal persons (see Parashara below) are not only the kings of yore, but also include government officials, chieftains, and other recognized institutional leaders.
vyaya-pati's dream-based, body-dissolving influence causes native to experience losses through official public-law judgments.
Yet, the losses are Typically, Recovered due to vyaya-pati in a gainful angle of 11th-from svakshetra.
Uncomfortable for conventional career advancement, but surprisingly may lead to extraordinary public prestige. If the spirits wish for this native to accede to high levels of public recognition, this shall be done. They have their reasons, which are ultimately karmic reasons which dovetail perfectly with one's own karma.
It is important to appreciate that the native 's career is not one's own when vyaya-pati occupies the house of professional dignity and public praise. Whether one wants prestige and is willing to work for it, or does not want it and tries to avoid it, personal preference is irrelevant. vyaya-pati shall do the deciding.
One may receive leadership responsibilities for visionary, dream-like type of enterprises, supervision of meditation centers, or in a strong nativity by functioning as a public icon that represents the fantasies and dreams of the collective unconscious
Imprisonment= lengthy enclosure
loss of movement/gain of quietness = physical, mental, social, emotional, financial, or spiritual
When vyaya-pati the agent of "other worlds" inhabits karma bhava, the task of promoting fantasy imagery, meditative reflections on other worlds, or dreamlike experiences of distant lands (12) is projected into career and profession, governance, leadership, and highly visible public ordering duties (10).
vyaya-pati as the agent of privacy and fantasy brings an element of the research mind or fantasy mind into the career behaviors. The professional duties include a certain amount (often a large amount) of back-room dealings and management of private relationships, including relationship of persons and collectivities to their own subconscious.
Whether the career is ultimately successful on not depends on the quality of the vyaya-pati.
"If the 12th lord occupies the 10th house
vyaya-pati = Surya in bhava-11
vyaya-pati = Chandra in bhava-11
vyaya-pati = Mangala in bhava-11
vyaya-pati = Budha in bhava-11
vyaya-pati = Guru in bhava-11
vyaya-pati = Zukra in bhava-11
vyaya-pati = Shani in bhava-11
vyaya-pati = Labha Bhava
vyaya-pati in the dreamy, fantasy-nebulous, imaginative, distant-lands 12th from svakshetra.
12th lord in 12th-from-12th loses its dissolving, eroding qualities. Becomes well-connected and generally profitable within networks of social and economic linkage between those who share similar fantasies, similar astral patterns, similar dreams.
vyaya-pati carries out the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's neutral Shani.
The ancestor spirits wish to express their intentions through networks of mutually profitable friendship (communities) and the development of goals and objectives.
Nativities with vyaya-pati in 11 often display an imaginative or idealistic motivation to develop and support weak communities.
They can be found working to extend participation (11) links (11) to foreign (12) groups that can imagine (12) economic or political participation but who thus far are not sufficiently materialized to do so.
It is the mark of a visionary (12) of community economic systems (11). Yet not always the mark of a successful one unless the vyaya-pati is unusually strong.
Elements of meditatively prayerful or distantly foreign cultural behavior (vyaya-pati) are brought into the marketplace of goods and ideas .
one may be a vendor of foreign mannerisms, products, ideologies and expressions. One may purvey the manners of the private bedroom, into the economically gainful marketplace.
as ruler of 2nd-from-11th + vyaya-pati indicates that wealth-knowledge stored in parallel lives is brought to fruition during the current lifetime. There may be substantial income through connections that are made in the dream-state, or toward which sources one is steered in a very intuitive, imagistic fashion.
Also earnings through bed-pleasures and their fantasy-imagery
Earnings through connections with interior contemplation, Other Worlds, private environments, or distant lands.
One may connect (consciously or unconsciously) to distant environments, including foreign lands and extraterrestrial civilizations, and earn from them with powerful intensity that seems not entirely of one's own doing.
This network of associates will be initially profitable, but ultimately will cause one to experience a profound loss of vitality.
Associates in the marketplace of good and ideas may have a distant or dreamlike quality, which may be due to their foreign passports, foreign cultural values, or the fact that they are spirits without bodies. Along with the profitability, this association carries a subtext of disconnection, dissociation, and death.
vyaya-pati is alienated from its own agenda in 12th-from svakshetra. The spirits prefer to work directly through subconscious image messaging, but in this situation they must work through a large orderly system of human relationships (bhava-11) to achieve their wish.
One experiences a frustrating loss of personal control when attempting to make positive, rational connections with people.
If the spirits wish one to have connections they will provide that gift, but one's own preferences are irrelevant.
One may attempt to start community development associations and weave a network of friendly association, often by attending fundraisers and gala parties, but the native is plagued by subconscious images of either worthlessness or grandiosity. Discomfort due to fluctuations of the subconscious imagery, and feeling that one is being manipulated. Strongest fluctuations when bhava-11 = Karkata.
Imprisonment= lengthy enclosure
loss of movement/gain of quietness = physical, mental, social, emotional, financial, or spiritual
When vyaya-pati the agent of"other worlds " inhabits Labha Bhava, the task of promoting fantasy imagery, meditative reflections, or dreamlike experiences of distant lands (12) is projected into networks of friendships, marketplaces of goods and ideas, and communities of shared interest (11).
vyaya-pati as the agent of loss of vital energy and feelings of entrapment may however harm the friendship community.
Networks of friendly association may become slowly enervated as the native continuously injects vyaya-pati's dissolving, unclear, often confusing imagery into Shani's svabhava of regulated, orderly material systems.
One may inject privatized energy into the friendship network which dissolves public, social nature of community associations.
vyaya-pati in 11 limits the number of friends but benefits having a few choice friendships grounded in the meditation hall or the charitable (12) activities.
Psychic interference in building friendships
Strangely, well-liked in huge groups of commoners in a one-to-many setting. Yet often less able to maintain better quality interpersonal friendship,
vyaya-pati gives an otherworldly quality to one's offerings in the marketplace. The imagery is channeled best to giant crowds but does not feel appropriate for friendly exchange (11) in smaller groups.
One may be considered as stand-offish. Hesitant to make friends. Tends to retreat into more pre-formatted relationships, such as marriage or children.
Bhava of mirrors. Drains the energy out of most types of social networking. However, gains of income from imagery (often via media projection) related to foreign lands, sanctuary enclosures, bed pleasures, and wanderings, dreams, and sleep.
"If the 12th lord occupies the 11th house,
vyaya-pati in Vyaya Bhava
vyaya-pati = Surya in bhava-12
vyaya-pati = Chandra in bhava-12 * private emotions
vyaya-pati = Mangala in bhava-12 * internecine pursuits, clandestine operations
vyaya-pati = Budha in bhava-12
vyaya-pati = Guru in bhava-12 * many meditations, much sanctuary
vyaya-pati = Zukra in bhava-12
vyaya-pati = Shani in bhava-12 * rules of distant worlds
Autumn day in Door Country, Wisconsin
Strives to keep the private life ... private and keep the enclosures ... enclosed
Vyaya-pathi in vyaya-bhava = a strong placement which emphasizes spiritual guidance, astral-plane activities, past-life identity, sanctuary enclosure, and distant lands. The nature of the bhava indicates the nature of the private activities.
However, it is simultaneously a placement which emphasizes clandestine relationships and affairs of the boudoir.
One may have deep insights along with socially invisible intimate relationships. Invisible affairs being in 6th from 7th = naturally adversarial to the marriage alliance.
Uttama -Budha-12, svakshetra Guru-12 and svakshetra-Chandra-12 may produce divinatory clairsentience.
Fleshly Mangala and survivalist Shani are not well-placed in 12 However, if Mangala is strong there is "behind the scenes " dominating dynamic competitive power.
Strength in foreign diplomacy, embassy in distant lands
Power behind the throne
vyaya-pati carries out the agenda of natural regulator Guru. vyaya-pati directs the dream-based, body-dissolving energy of bhava-12 into the natural domain of Guru's svabhava.
The ancestor spirits wish to express their intentions through the dream world and clairvoyant or clairaudient perception.
On a simpler material level, one must travel to distant lands in order to accomplish leadership, social governance or public obligations.
If vyaya-pati is strong one may be well-received in distant lands:
Imprisonment= lengthy enclosure characterized by social invisibility and restricted vitality
dissolution of movement becomes a gain of quietness = physical, mental, social, emotional, financial, or spiritual
When vyaya-pati inhabits Vyaya Bhava, the reflective imagination itself may perform exhausting travel to distant lands, via dreams and meditations upon other worlds.
Also erosion of vital energy and possible feelings of entrapment via needing to remain psychically sequestered in back-rooms and bedrooms; prisons and summer camps; remote stations and research labs; monasteries and hotels and hospitals
Elements of imaginative reflection (vyaya-pati) are brought into the dream life.
One travels extensively on the astral plane. More importantly, one can call forth the experiences of the astral plane (where the ancestor spirits are lodged) into the conscious, waking reality of the material plane. the native is a psychic interpreter and a spiritual guide.
Any graha does good work in sva-bhava * its own house.
One may be an effective channel for instructions coming directly from the astral-plane. Dream interpretation, psychic readings, sanctuary healing practices, communication with the dead, and permission to participate in the fantasy worlds of others are all endowed with high capability.
When bhava-12 is energized by a high-function graha, the negative implications of matters of Vyaya bhava for certain constituencies within the nativity are also energized.
Vyaya bhava = in disagreeable aspect to stakeholders of domains 1, 5, and 7
as ruler of 1st-from-12th + vyaya-pati indicates consistency of purpose and energetic alignment between the spirit world and the physical world. the native acts out the imagistic instructions of the spirits in socially appropriate contexts, such as the bedroom, the foreign assignment, the dream state, the psychic healing sanctuary, or the divination space.
vyaya-pati = Zukra in bhava-12 similar to Zukra-6 is associated with private (12) sweet-and-numbing drug and alcohol issues. However, if the native is hospitalized or otherwise in sanctuary because of drug problems, the conditions of retreat may be quite nicely arranged and even luxurious.
Father may operate invisibly and avoid accountability
| Remedy for all afflictions: |
Surrender to the Truth that underlies Belief
Physical body maintenance can be productive of polarizing catalysis because the astral-emotional body - being so firmly aligned to the "above" part of the "as above so below" equation -- is taking more vital power than normal.
It is essential for this native to enjoy a great deal of sleep. If one is deprived of battery-recharging sleep, the instructions might not be perceived accurately. As a consequence, one may feel extremely frustrated and cut off from certainty in a rather vague but physically tangible way.
When Surya is the svakshetra vyaya-pati, the guiding spirits provide steady supply of kingly, ethical, ego-validating images which confirm Surya 's path to leadership. Regal appointments of the bed-chamber, where one behaves in a rather entitled fashion
When Chandra is the svakshetra vyaya-pati, the guiding spirits provide steady supply of maternal, protective, nourishing images which ground the psycho-emotional intelligence. Nurturing appointments of the bed-chamber. Chandra-12 is a planetary (lunar-oceans) healer.
When Professor Mangala becomes = the svakshetra vyaya-pati, the guiding spirits (12) provide a steady supply of sexualized, penetrating, magical images. These images ground the tantrik power of Mangala-12 to make transformative changes in the world. Tantric appointments of the bed-chamber. Kuja-12 = a clandestine healer of human physical trauma.
When Professor Budha becomes the svakshetra vyaya-pati, the guiding spirits provide steady supply of argumentation and analysis images which ground the divinatory intelligence . Mental and manual appointments of the bed-chamber. This is a conversational narrative-interpretive healer.
When Professor Guru becomes the svakshetra vyaya-pati,
vyaya-pati = Guru in bhava-12
Guiding spirits provide a steady supply of doctrinal, priestly, wisdom-evoking images which ground the message of expansion and inclusion. Ritual and ceremonial appointments of the bed-chamber. Guru-12 is a subconscious healer of the cosmos.
When Zukra = svakshetra vyaya-pati, the guiding spirits provide a steady supply of highly imagistic sensual pleasures, including fine wines, delicious foods, and luxurious appointments of the bed-chamber. Zukra-12 is a subconscious healer of women and the lovelorn. Also However, Zukra-12 = karaka for sensual addictions.
vyaya-pati = Shani in bhava-12
Guiding spirits provide a steady supply of highly imagistic work tasks, including long hours doing earthy work. Frugalities and rules of the bed-chamber. Shani-12 is a subconscious healer of servants, animals, and the downtrodden.
Loss-of-control o be expected through incidents of foreign travel, under-the-table relationships, and the spouse's illness * 6th-from-7th. Yet this native is in harmonious alignment with the wishes of the spirits; therefore resolution of the loss of control experience is quickly accomplished through an intention of spiritual surrender.
Papagraha give less challenging results. If benefic, look for substance addictions or destructive escapist pleasures.
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
Consciousness at the Crossroads: Conversations with the Dalai Lama on Brain Science and Buddhism
edited by Zara Houshmand, Robert B. Livingston, and B. Alan Wallace
|"Allan Hobson: |
I should like to understand what, according to the Buddhist tradition, is the state associated with nondreaming sleep? How is it experienced? What are its characteristics?
Within the Buddhist tradition, we don't speak in terms of the brain but rather of subjective awareness, and also energies as these are experienced subjectively.
Within that context, a distinction is made between grosser and subtler states of consciousness associated with grosser and subtler state of energy within the body. In deep sleep, the five sensory modalities have become inactive, and correspondingly the centers associated with them have become inactive. These changes are considered relatively gross.
They also take place in a sequential process of going into deep, dreamless sleep, with these grosser states of awareness going dormant and the more subtle state of purely mental awareness becoming evident.
In the mind that is untrained in meditative practice, this sequence of the mind becoming more subtle will frequently not be evident. There are eight stages in this process of going into deep sleep.
For a mind that is very finely disciplined in meditation each of those stages will become evident experientially. In relation to the nondreaming sleep state, the dreaming state is understood to be somewhat more gross.
And according to certain texts, there are physiological processes that correspond to these different mental states, and these are associated with subjectively experienced energies in the body."
"If the 12th lord occupies the 12th house,
J. N. Bhasin. (1997).
"There are two forms of this combination.
(i) When quadrants are occupied by benefics. Eighth and twelfth houses are either vacant or occupied by benefics.
(ii) When lord of Ascendant and lord of twelfth house are in quadrant to one another and aspected by friendly planets.
the native is
(i) fortunate, engaged in educational pursuits and philanthropist; (ii) voluptuous, eager to go with other women, famous, illustrious and leader of the community."
(ii) voluptuous, eager to go with other women, famous, illustrious and leader of the community."
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso
"You may ask:
If there is no sentient being, whose is the goal?
In order to pacify the suffering of oneself and others, impure appearances that arise due to ignorance are not to be rejected."
Daibutsu * Great Buddha * in Kotoku-in Temple, Kanagawa Prefecture, Japan * built c. 1250 CE
file update: 14-Sep-2020
Barbara Pijan Lama Jyotishavidya Vedic Astrology Surya Sun Chandra Moon Mangala Mars Budha Mercury Guru Jupiter Zukra Venus Shani Saturn Rahu Ketu Graha Planets Dasha Timeline Calendar Nakshatra Navamsha Marriage Children Treasury Career Spiritual Wisdom Cycles of re-Death and re-Birth
The information on barbarapijan.com , including all readings and reports, is provided for educational purposes only. Wishing you every happiness and continuing success in studies!