[Sparkling Splendid Surya] = bandesha-4

Great pride in one's home, garden, vehicles and the products of schooling such as diploma, license, exam pass.

Surya karaka = soul, unique self, awareness of the presence of Divine Intelligence. Ravi controls the childhood home, and one's subsequent access to social and emotional security, including education.

Center-stage Roles

Surya = center-stage recognition. bandesha-4 Ravi = prefers visible roles in realms related to kinder-kirke-kuchen.

Father * Surya = pitri-karaka

Father is often the primary parent. Often dad works at home, such as a farmer or home-businessman. Father is deeply identified with the local culture, its habits, seasons, local morals (walls), and folk customs and established cultural norms.

Father is related to matters of bandha-sthāna-4, such as protection of the folkways home and homeland, structures, family care, shelters and fences, vehicles, schools and school-teaching, parenting, farming, fishing, caretaking, and nationalistic patriotic protective functions such as boundary guards and policer.

Environments

include the schoolroom, the early childhood home, real estate office, kitchens, building construction sites, land ownership and stewardship settings, national and local defense headquarters, shelters that offer protective care of the elderly and the very young, and maternal-child care settings such as medical and social-work clinics.

[Comfortable Caretaking Chandra] = bhratru-pati-3

sahajapathi-3 Chandra is a talker

Chandra rules 3, asvabhava of Budha. A less easy location for Chandra, because Budha sees Chandra inimically. Much depends upon Chandra's bhava of residence.

Tendency toward a restless mentality, mixing the detailed superficial communications of Busy Budha with the pulsing rhythmic emotions of Somana.

Chandra activates bhava-3, granting a particularly intuitive understanding and ability for matters of administrative or management roles, committee work, entourage, ensemble performers, teams (such as sports teams, sales teams, project teams) and sibling groups, neighbors, work departments, collaborative and cooperative processes, messaging and information handling.

A foundational Jyotishavidya insight into Vrishabha nativities is to appreciate the emotional needs of bhratru-pati-3 Chandra. The feeling of Urisha-born are typically mentalized [3] with a proclivity toward commerce and communications.

comfort zone = project management, publication, transaction

A natural manager, sensitive toward the needs of the cohort. May flit from one momentarialy appealing narrative to the next. Depends considerably upon Chandra's nakshatra.

For example,

innovative Chandra-Aśvini-12 ruling publication-oriented [3] may publish frequently due to high-frequency-low-content framework of 3/ Yet, unless other factors stabilize the emotional tides of Aśvini-seeking-inventions, anatural curiosity [3] tends to disperse the foces. Chandra may produce a spattering of tangentially related publications, announcements, discussions which expose the native's preference for emotional indulgence in thoughts-du-jour. To counteract the superficiality and comfort with mentalized details, Vikrama-pati would need to be mature and focused.

Emotional Relationships often display a transactional pattern [3].

Saha = with

bhratru-pati-3 Chandra is emotionally bound to the cohort.

As sahaja-pati, chandra instills an emotional need for cohort-confirmation of Soma's habitually protective, stabilizing behaviors. Typically, the adult native performs some type of team-management role.

The Urisha-lagna nativity = emotionally identified with the workgroup, the team, the siblings, the entourage, ensemble performance, and the messaging behaviors of this group. One seeks to validate this bond through predictable, rhythmic, reliable daily communication (3).

In order to feel stable, grounded, and rooted in life, one must receive interactive response confirming the importance of one's ________. This signaling should be provided by the small-group ensemble or entourage in management contexts such as meetings, messages, conferences, and committees. Constant interaction of members who share a team mentality provide the sense of comfortable rhythm and habit which are reassuring and soothing.

The content of ________ is determined by Chandra's bhava, rashi, and incoming drishti, as well as the gradually cycling relationships between Chandra and the current Mahadasha-pati.

For example,

• Vikrama-pati Chandra-4 = daily communication in regard to protection of the root culture, need for land-and-vehicles ownership, rhythms of school-teaching and parenting
• Vikrama-pati Chandra-6 = daily communication in regard to protection of the ill or disenfranchised, projects for helping the needy, and all ministries of service
• Vikrama-pati Chandra-10 = daily communication in regard to taking care of business, leadership transactions with management, departments-teams meeting organizational needs
• Vikrama-pati Chandra-12 = daily communication in regard to interior perceptions, need for privacy, research projects, and protection of sanctuaries

Mahadasha of Chandra = Typically, aperiod of maximum interactive teamwork in a wide variety of business management roles which involve mentally engaged operational planning, scheduling, schematics, publishing, and commercial transactions.

In a more localized nativity, however,"management" may take the form of reliable and consistent domestic operations within the family home or farm or in local community roles such as schoolteaching or policing.

The management and communications roles in which one needs to be daily re-validated are rarely high-visibility (unless the karmesha-10 or Rahu are very strong). In fact, chandra prefers to move in the rhythm of the local environment. It is the soothing predictability of the daily teamwork routine rather than the excitement of celebrity which nourishes bhratru-pati-3 Chandra.

as planetary patron of 8th-from-8th, chandra is a bit of dicey influence upon the life of The Urisha-lagna nativity .

Chandra must be very well disposed into order to avoid the extreme fluctuations caused by tsunami-quality churning of the wheel of death and rebirth.

Sibling relationships are strengthened but conditions of life for the mother are prone to sudden upheaval, and the possibility of extreme emotional upset for the mother cannot be ruled out.

• Certainly if Chandra is associated with Rahu-Ketu, the mother's life may be subject to considerable psycho-mental volatility.

Mother may be quite commercialized. She is likely to have her own business. She would enjoy the administrative arts, and the daily chat of sales, marketing, advertising et-cetera.. No doubt she is a splendid conversationalist - as Generally, is the native as well.

Still be on the lookout for underlying emotional instability due to the double uncertainties of tidal, habitual, predictable Chandra trying to rule a svabhava of quick-thinking, million-ideas-per-minute Budha and the sudden unexpected changes associated with bhava-3 as 8th-from-8th.

The highly fluctuating and impressionable Chandra's assigned control of bantering Budha's natural territory tends to infuse the mental habits with sensitive emotional feelings:

• mental tasking

• business administration

• writing and messaging communications

• Relationships with neighbors,

• co-workers

• routine daily interactions

the native feels more than average empathy in mundane interactions, and has a more psycho-intuitive approach to skills training and administration than normal.

Even routine daily conversations are personalized. Native can be moody and sensitive to slights or insults, especially within the circle of friends and family. Needs reassurance that he is wanted on the team.

Professor Competitive Innovative Champion Kuja

yuvati-pati-7 + ruler-of-12

Vital and competitive Kuja controls alliances, agreements, and private sanctuary.

The spouse is naturally competitive, active, and sometimes perhaps aggressive (according to the character of Mangala in the Vrishabha nativity).

Spouse will work hard and play hard. Research (12) and physically vigorous, goal-oriented foreign travel (12) are favored. Sleep is less peaceful for these natives; the Vrishabha folk may take extreme measures to ensure one's sleep. Sitting meditation may be uncomfortable due to mental restlessness; and bed pleasures are sexually [Kuja] activated.

Kuja dosha is less harmful for Urisha indriya-lagna because Kuja sends drishti to svakshetra Vṛścika rashi, which tends more to give the spouse a strong personality rather than harm marriage relations.

[Busy Bantering Budha]

dhanapati-2+ Vidyapthi-5

financial well-being, knowledge treasuries, family lineage, genetics, face, mouth, teeth, speech, song, conservation, preservation, storage, keep

dhanapati-2+vidya-pati-5 Budha

Moral and aesthetic values (2) are flexible, adaptive to the present environment (Mithuna) .

• Likes to explore new ideas, depending on Budha's condition may also be an avid student of history.

• Most important are clear communication, good story-telling, and liaisons.

Enthusiastically involved in explaining things, often from a broad historical perspective but their personal energy in invested in the theory of the moment.

Accumulated wealth from conversations, announcements, publications, speech-giving, sales, marketing, advertising, production and distribution of stories.

Budha = commerce. Vrishabha natives enjoy articulate communication and/or manual skills and they do well in commercial business enterprises which engage their chatty and dexterous capabilities.

Particularly Vrishabha (from radical lagna or from Chandra lagna) succeeds in ventures that engage manual skills to produce a valuable product such as sewing, painting, drawing, tool-crafts,

They tend to enjoy (2) a state of being busy with small manual-mental tasks. The Urisha-lagna nativity is often engaged in the arts of home improvement, gardening with small tools, working with drills and presses, drawing designs, writing short notes, painting, calligraphy, knitting, sewing, embroidery, etc.

Vrishabha is happiest when the hands are busy creating (5) an object of value (2) with the hands (Mithuna).

Professor Budha wants to talk-about, instruct, explain, classify, discriminate, analyze, articulate, and announce WRT matters of bhava-2 and bhava-5 = wealth and prestige:

• Banks and Collections (2) : hoards of value, accumulation, acquisition, storage, history , memory, money, collections of value, records, libraries, archives; values, opinions, historical knowledge , beauty, face, mouth, teeth, voice, food, language, speech and song

• Children, politics, fashion, charisma (5) : games and gambling - winning prizes, awards and Trophies fortune and luck, creative arts + literature, divine Intelligence, speculation, Prestige, Fame, fashion, theatre center-stage roles, celebrations - Festivals - Amusement - Divine Light , self-Expression

financial well-being

There are four main dhansthāna

• 2 = banked savings, family money, animal herds, treasure chests
• 5 = gambling, winning games, speculative finance, venture capitalism, stock-and-bond market
• 9 = assets provided for acts of faith, fortunate conditions
• 11 = earned income, marketplace revenue, awards,community money

Conversational and sexual Budha becomes a highly benevolent

dhanapati-2 / vidya-pati-5 stored wealth graha for Urisha indriya-lagna. The sources of The treasury may be found in the bhava and rashi of Budha.

For Urisha indriya-lagna, presuming that Budha is fairly well disposed, periods of dhanapati-2+vidya-pati-5 Budha can generate considerable wealth through family-of-origin hoarded assets and knowledge-values, as well as via creative genius, including children, speculation, theatre, romantic idealism, and games.

Kumara controls the domain of family history , wealth from hoarding and historical lineage values-fulfillment (2) and the domain of treasury from speculation, genius of divine intelligence, and creative production of children (5).

Maraka

The Kumara may function as a marana-karaka [maraka] timelord in the Vimshottari Dasha.

Urisha's other maraka = Mangala

Kuja is a natural aggressor. Kuja = generally more effective in the task of forcing [Kuja] the spirit to exit the flesh-body's field of material-social perception and re-enter the mind's alternate astral fields of perception as their primary frame of reference.

Generous Globalist Broad-Vista Professor Guru

randhresha-8 + Vriddhi-pati-11

Magical knowledge; expansion of the social, financial, and conceptual networks

Wise and expansive Guru brings abundant economic income, often assisted by access to secret or privileged information; generous and liberal friends; and assemblies gathered for purpose of receiving wisdom teachings. Guru's mulatrikona being Dhanus, the results of bhava-8 undisclosed operations are typically somewhat stronger than the results of bhava-11 social participation networks.

For special effects of [uchcha] Guru in bhava-3 for the Urisha indriya-lagna only, please see longevity.

Depending on characteristics of Brihaspati according to yuti-graha, rashi, drishti. and bhava, Guru Mahadasha for the Vrishabha radical nativity is generally a period of great secrecy and great economic gain.

The pairing of secrecy with significant marketplace profits may seem incongruous. Yet, because of the role played by Professor Guru for the Vrishabha nativity, and the animosity of Brihaspati toward lagnesha Bhrigu, it is a common experience that one would be required to operate in hidden environments or conduct undisclosed operations even while earning handsomely during this 16-year mahadasha.

Q: Will my kendra eighth Professor Guru in the karma-sthāna cause very bad trouble in my career? My home astrologer says that I could be poisoned by the in-charge if I try to get promote at work.

A: randhresha-8 Guru in karma-sthāna is unlikely to cause severe career-based polarizing catalysis but rather Guru offers educational opportunities.

You would be benefitted by learning to interpret hidden messages (such as body language) and notice subtle patterns in daily human behavior, including the psychology of those who believe that they must destroy others in order to gain their own success. You can easily learn the "people skills " to manage these creepy individuals but it is also true that constant vigilance is required because often these sorts of people are irrational.

The greater significance of a strong randhresha-8 in the 10th bhava of leadership = one acquires public leadership responsibilities for regulation of social policy-and-planning such as disaster preparedness, emergency response, and public education [Guru] to get whole settlements full of people ready for sudden, disruptive changes such as natural storms or earthquakes.

With randhresha-8 Guru in 10, you have a generous and positive style [Guru] of directing people to respect authority (10) and follow the rules (10). As randhresha-8 , professor Guru is an especially effective leader during times of social crisis such as an emergency.

Your psychic skills need to get stronger in this life. Public life in the government office = place where your perceptive skills get tested. Professor Guru is trying to bring out your deeper intelligence about the mysteries of human motivation (8) . However, the outcome is good. Everything produced by Professor Guru , even when the route is a bit hazardous, benefits the spirit.

In a wifely nativity, Guru = significator of the first husband

Urisha indriya-lagna or Vrishabha-Chandra indicates characteristics of 8 and 11 in the first husband. Tendency for first husband to be an abundant earner, gainful due to expansive friendliness, and well connected into regular networks of association (11).

As randhresha-8 Guru connotes emergencies, intense and catastrophic transformation (emotional catastrophe, if Vrishabha-Chandra) the husband may produce sudden changes in the life of the native . While generous and inclusive [Guru] the husband acquires behaviors of secrecy and covert operations.

Favorable for a surgeon, psychiatrist, obstetrician, deep energy healer, or any professional who handles emergencies. If the randhresha-8 function causes divorce, the couple may remain friendly after the legal termination of the marriage.

Shukra rogesha-6 + lagnesha-1

BPHS Sarga-12, shloka-4 [Shukra in lagna]

• "A benefic in Lagna will give a pleasing appearance, while a malefic will make one bereft of good appearance."

Sweet and sensual Shukra = also a disease maker, depending on His bhava, companion graha, and incoming drishti.

Professor Shukran

• the vitality-strengthening, moving, identity-defining lagnesha
• ruler of contentious, contract-breaking, litigious, disagreeable Aribhava-6.

Periods of Shukra can feature both the validation [Shukra] of the identity (1) AND the breaking of promises, deals, arrangements, contracts, covenants. Usually, aprevious trust must be wrecked in order for the scheduled replacement treaty to be initiated.

• During his Shani-Shukra bhukti 2005-2008, UK-PM Global Alliance 1953- Tony Blair quit a long-running political career, and started a new job in international diplomacy (Shukra diplomacy) specializing in high-conflict partnerships (6 conflict). Blair promptly broke his Anglican covenant in order to convert to the Roman-Rite adherent catechism. He then joined a global bank (Shukra finance) as an advisor (Shukra peer counsel).

If there are dignified graha in 6, the Urisha-lagna nativity is often called into a practice of medicine .

If rogesha-6 Shukra occupies Ari bhava, one becomes an agent of addiction to sweet foods, candies, ladies, alcohol, and numbing drugs.

In a masculine nativity, shukra = kalatrakaraka = significator of the first wife.

• Urisha indriya-lagna or Vrishabha-Chandra indicates characteristics of Ari and Tula in the first wife.

• Tendency for first wife to to have health problems (6)

• learning-challenge posed by the rogesha = effort to reach and maintain agreements, quick-changing and Typically, argumentative mentality, tends toward criticism.

• However, the first wife is also visually attractive, has a strong vitality and well-developed social personality (1).

Shukra = a double-edged sword for The Urisha-lagna nativity . Although Shukra = lagnesha and therefore Shukra = an agent of self-validation and designator of one's place in the world, shukra = also rogesha-6 .

It is generally said that a graha which rules two bhava of a nativity will give the strongest results for its mulatrikona rashi. For Vrishabha, shukra's mulatrikona = Tula - Vanika

Mahadasha of Shukra which starts with a double period of Shukra can express the 6th-house effects, particularly the dissolution of marital agreement (potential divorce) and illnesses related to sugars, including alcohol.

bhukti of Shukra, when Shukra occupies the 6th-from, 8th-from, or 12th-from the mahadasha pati, are problematic in the same way.

Shukra is an especially difficult graha for nativities in which Shukra = rogesha-6 as measured from both kundali indriya-lagna (material animosity) and Chandra lagna (emotional imbalance-seeking-a-remedy):

1. Urisha indriya- lagna + Vrishabha Chandra

2. Urisha indriya- lagna + Dhanus Chandra

3. Urisha Chandra + Dhanus indriya-lagna

   ---

If Shukra occupies bhava-6 in Thula rashi, success in cosmetic or reconstructive medicine, import-export business (esp. artistic, design, or structural) and work in foreign lands, service work in temples as social events designer, decorator, artistic designer.

SEVA for Shukra

Donations of time, money, criminal defense funds (6) medicines (6) benefitting women are excellent ways to honor Shukra in His capacity as the ruler of life' s exploitive and adversarial environments.

[Shani] becomes [Yogakaraka] for Go-lagna.

Dharmesha-9 + karmesha-10

Hard-working and orderly Shani becomes the Yogakaraka dharmesha-9 + karmesha-10 , and three bhava receive the auspicious drishti of Shani as dharma-karma-adhi-pati.

Three bhava thus benefit from the drishti of the beneficently wise ninth lord and the dutiful responsible, leadership-conferring karma-pati-10.

karmesha-10 of course brings plenty of public responsibilities, and performing public leadership duties leaves one little time to pursue profitable personal business.

• Being 12th-from-11th and thus a profit-drainer is the reason that karmesha-10 is a questionable [Yogakaraka] -maker.

(For example, the author of Bhavartha Ratnakarasays that Shani cannot be a [Yogakaraka] for Urisha indriya-lagna.300 Combinations 1912-1998 Jyotiṣika B. V. Raman , the translator of this Sanskrit work into English, most strenuously disagrees; Raman says "of course" Dharmesha-9 +karmesha-10 is a [Yogakaraka] . But then Shri Raman was famously not afraid of hard work.)

Despite His taste for austerity and karma-yogi character, shani is a reliable guide to wisdom as dharmesha-9 r.

Although not as demanding and also not quite as powerful as bandesha-4 +vidya-pati-5 Shani for the Tula indriya-lagna+ Dharmesha-9 +karmesha-10 Shani for Vrishabha will slowly, via force of education and the discipline of the intelligence, produce a public servant of surprising leadership capability.

The spatial and social location of highly dignified and somewhat priestly duty performance is shown via Shani's bhava and rashi.

Career

• Public Visibility
• Social Reputation and Respect
• Elite Positions
• Leadership Roles
• Governance Duties
• Professional Responsibilities

Shani mahadasha may bring a series of respected, responsible positions in government or the very large corporations

However, it is nearly always the case for the Urisha indriya-lagna that due to pull-back by competing interests in world travel and orthodox religion (9) that the native cyclically gains and loses a series of these positions.

Stoic Shani activates both the karmabhava for leadership roles AND the dharmabhava for loss-of-impetus (12th from) in leadership roles.

It is rarely the case for Vrishabha to obtain one leadership role and hold it for extended periods.

Rather, within a persistently financially comfortable and respectable range, during which the native holds basic decency and indeed a remarkably steady level of luxury (so long as Shukra is well-disposed) there is a cycle of gain and un-gain.

With Vrishabha the placid bovine, there is likely not too much ambition to"get to the top" but rather a pleasant, competent, lawful routine regularity of professional practice dignity that allows respect without too much pushing for recognition.

The most productive period for public reputation and social recognition occurs during Shani mahadasha; but along the path, each briefer Shani bhukti is a step toward your longer-term credibility in management and executive roles.

If the Shani mahadasha occurs during middle age (ideal for Chandra in a Nakshatra of Surya , chandra, or Mangala) then the career becomes quite dignified in maturity. There is no need to fight off competition or push against nature. Slowly and steadily, one rises into visible positions of social responsibility that are much appreciated and generally well-paid.

Badhaka -sthāna = harming-houses houses

• 9th from a sthira = fixed unmoving lagna

• 7th from a dwisva = changeable = flexible lagna
• 11th from a chara = cardinal = moving lagna

Dharmesha-9 Shani = badhesha

9th-from Urisha indriya-lagna = Makara - Draco -9

Sthira * Fixed lagna typically has some polarizing catalysis from the father, guru, professor, religious or moral teacher, temple, sacred teachings.

• If Guru occupies Makara, one may experience considerable polarizing catalysis when dealing with an over-confident or fraudulent father or teacher.

Periods of yogakaraka Shani - because Shani dharmesha-9 drains effect of karma-sthāna-10, periods of Shani often signify the gain of hierarchical status position, followed by the loss of a professional-executive position, and perhaps a next promotion also. There is tension between the philosophical beliefs (9) and the professional responsibility to maintain the social order, with the professional duties usually the winner but one may regret the loss of scholarly or doctrinal or theoretical pursuits.

Periods of Shani may bring forward an patron -agent in the figure of a father, father-role, guru, high priest, professor, or some abstract personage known through wisdom-teachings, who (often inadvertently) causes harm to the native via punitive or materialistic behavior, intolerance for alternative viewpoints on matters of ritual order, and strong need to impose conformity in belief.

This badhaka agent must be handled with compassion, in the knowledge that this harm-causing agent is merely a projection of one's own unrealized fear of the deeper truth of sacred teachings, the permissiveness of the higher philosophies, materialism in the priestly orders, and with self-proclaimed teachers of"only one right path" versions of truth.

Difficult graha in occupation of dharma bhava or Shani drishti upon bhava-9 may exacerbate the badhaka agency.

Ambitious Fascinating Master of Smoke-and-Mirrors, professor Rahu

Rahu's effects for Urisha indriya-lagna depend significantly on risk-rewarding Rahu's bhava, rashi, and drishti. Rahu's effects for Kumbha indriya-lagna depend significantly on Rahu's bhava, rashi, and incoming drishti.

Rahu amplifies the effect of any graha who share Rahu's house; and also Rahu magnifies the effects of the lord of His occupied Rashi.

• Rahu and Ketu are said to give positive results in the 3rd, 6th, and 11th bhava counted from the lagna or counted from Chandra.

• In addition, some authorities posit that since R-K are exalted in Vṛṣa-Vṛścika (per BPHS), r-K tend to produce comfortable results when Mangala and Shukra are well-disposed.

• Numerous other schemes for evaluating the elusive aprakasha graha also exist. (More details in the summary provided by d. G.S. Kapoor. )

Rahu co-rules bhava-10 Kumbha.

karma-sthāna is not a trine angle from Vrishabha.

However, during the major period of Rahu, the Rahu-ratna (gomedha) may become a beneficial gem for purposes of enhancing the career (10) and high-visibility public leadership roles (10).

If institutional and bureaucratic Shani, lord of Lawful and Responsible Actions, is strong, then Rahu may be empowered to aid matters of professional recognition and acquisition and development of respected social positions.

However, even for these specialized targets, prescribe the Rahu-ratna only if Shani and occupants of 10 are highly benevolent

. Otherwise, rahu's somewhat lawless system-disregarding tendency to self-promote and self-elevate without concern for impact on others may create a public backlash toward the end of Rahu mahadasha .

Rahu-2 in Mithuna for Urisha indriya-lagna

Periods of Rahu-2-Mithuna are notable for acquisitive uprising, like a cobra from the snake-charmer's basket. Rahu-2 triggers an ancient, urgent ambition to hoard and acquire items of perceived lineage value. In particular Rahu craves knowledge in the form of information .

Rahu seeks historic value that can be obtained via reports, announcements, documents, and texts (including the texts of music, painting, architecture, photographs etc.) Rahu hungers to collect and conserve records of commercial transitions, meetings, matters of planning and scheduling, and the general narrative discourse of daily life.

Witnessing, dispersing, Liberating Professor Ketu

Ketu's effects for Urisha indriya-lagna depend significantly on Ketu's bhava, rashi, and drishti.

Collapsing Ketu amplifies the effect of any graha who share Ketu's house; and also Ketu magnifies the effects of the lord of His occupied rashi.

Shri Ketu = co-lord of bhava-7 Vṛścika. Therefore, Ketu-ratna can, for certain specific purposes, become a beneficial sacred jewel for The Urisha-lagna nativity .

Exceptional applications of the Ketu-ratna may be profitable if the native is positively involved in contract negotiation, advising professions, or relationship development.

However, even for these purposes, apply Ketu-ratna with caution and only if the lord of bhava-7 and its occupants are comfortably placed.