B P Lama Dashas Funda

Rahu-Ketu Period: A Time of Two Minds
Rahu-Ketu: Directory of Jyotisha Descriptions
Reflections on:
Spiritual,
Mental,
Social,
Emotional, and
Physical
effects of Rahu-Ketu Vimshottari Periods
Predicting the Effects of Ketu period
Rahu-Ketu gochara Trimshamsha lagna
What to expect (in general) during bhukti of

Ketu:
Ketu Mahadasha according to Parashara
Ketu Yuti Other Graha
Rahu-Ketu Amplify, magnify, and exacerbate

the fluctuations of Manas, the Moon. Rahu is
always, if reluctantly,"seeing" by drishti His
Other Half, Shri Ketu. Ketu is always, if
somewhat mutely,"seeing" His Other Half, Shri
Rahu.
Rahu periods and Ketu periods are dominated

by two-ness, the bifurcated mental state of being
in bondage to another personality - usually
someone with dangerously different or
incompatible objectives.
Psycho-mental Bondage of Rahu-Ketu
In Rahu periods, it is a bondage of desire for

the Other . The mind is enflamed with a hunger
for material power and sensually indulgent
experience. The object of desire may be the
affections of a human being, a form of power
such as magical or political or financial
capability, a type of sensual experience such as
sexual or travel or the exhilarating, satiating,
drug-like effects of food and drink.
At the higher levels of consciousness, the

native realizes their incarnational bondage to
ego-desire-Mind as a tremendous obstacle to
enlightenment.
Although one accepts the need for an orderly

expression of the Mind's desires as the
inevitable play-out of the Rules of the Game,
one achieves a neutral acceptance of the
inevitability of sensual-desire-Mind without
feeling entangled in it or enslaved to it.
In Ketu periods, it is a bondage of resentful

servitudeto the Other . The mind is obsessed
with an unresponsive, withholding, always-
promising but never providing partner of some
type. The partner may be a human being, a
deity, a material goal, or the Mind itself.
(The projected object will be described by

Ketu's incoming drishti, rashi and bhava.)
At the higher levels of consciousness, the

native realizes their incarnational bondage to
image-projection-Mind as a tremendous weight
and obstacle to enlightenment.
Ideally, one achieves a neutral acceptance of

the inevitability of image-projection-Mind
without feeling entangled in it or enslaved to it.
If this neutral realization is achieved, Ketu
periods can induce deep calm.
Rahu
During Rahu periods - whether the longer 18-

year mahadasha or any Rahu bhukti - the native
is attractive and attractable.Rahu increases the
desire energy.
Details of Rahu 's position - lordship, rashi,

drishti etc. - will explain the nature of the desire
and its object.
According to the nature of Rahu in the

individual nativity, a Rahu period will enflame
the native 's particular desires. Unless the native
is super-conscious, Rahu tends to embroil one in
intrigue and a sticky web of fascinating desires.
One will connect most intensely with Others

who are themselves experiencing Vimshottari
periods of Rahu, Ketu, or Zukra .
Rahu also imbues the various relationships

that serve as vehicles for desire expression with
a sense of urgency and drive toward The
promise of intense satisfaction .
Myth of of Rahu-Ketu
When forecasting the effects of Rahu and
Ketu periods, keep in mind the narrative of this
myth and its structural dynamic of attraction *
akarshana *and repulsion * vikarshana * .
Rahu has a passionate desire for the Amrita or

nectar of divine life, which causes Him to break
all the rules.
Professor Rahu is an impostor. Rahu-desire is

not a divine force. But, in human life, Professor
Rahu often tricks His students into thinking that
Desire will lead to divine enlightenment! In fact,
the opposite is true: desire almost always leads
to more desire.
Desire is the single leading cause of

reincarnation.
Good desires, bad desires, all desires are Rahu :)
Even morally 'good' desires are still desires,

and they still force reincarnation.
Even the 'last time around' type of desires,

such as the desire to relieve the suffering of
others or the desire to repay one's own karmic
debt, are still the causes of return to the cycle of
birth and death. Yes these are praiseworthy
desires but they still have the same mechanical
force as any other desire, which is to get the
spirit entrapped in a whole complex of
incarnational delusions.
A tragic narrative:
Rahu's desires are partiallysatisfied, but it is

Rahu's nature to Always want more. Before
Vishnu's discus slices the snake-god Rahu in
half (thus creating Ketu from Rahu's tail), Rahu
does get that drop of amrita. But His power to
join the divine celebration is forever destroyed.
Saints and the rest of us:
For a great saint, Rahu may enflame their

desire to relieve human suffering. Rahu is
usually the culprit behind extreme saintly
actions like self-immolation in political
protest.The saint is possessed by a powerful
desire, and might do pretty much anything in
their passion to reach their goal.
For the average person, Rahu often functions

as Zukra's 'evil twin', stimulating sensual
passions, extramarital affairs and provoking
impulsive marriages. At the very least one's
social life tends to increase because one is
perceived as desirable. Even people who are
normally shy and retiring will surprise the
public with rather sudden bursts of passion
during Rahu periods.
Sometimes Rahu is positioned to crave not

love but rather He wants cintamani * mani *
money or raw power, or some other ego-
membrane food. Whatever Rahu wants will be
vigorously pursued without much concern for
others.
Forewarned is forearmed:
Rahu is neither good nor bad in the big

picture. However Rahu is always intense. It's
good to be aware of the mechanics of Rahu, to
prepare to negotiate Rahu periods when they
come around.
Moral justification/rationale:
he supposed reasoning behind Rahu's desire-

driven actions usually follows the line of 'love
conquers all' or 'I deserve it' or 'nothing
ventured, nothing gained' or 'life is too short '
etc.
Rahu periods are naturally impulsive and not

reasonable, therefore actions may disregard the
Law. Rahu periods are famous for errors in
moral reasoning such as 'the end justifies the
means'. For the conscious psychic Rahu gives
major 'growth periods'. (In the psychic
community, 'growth period' is a euphemism for
people who are being childish or manipulative
or otherwise impossible!)
What to expect(in general) during bhukti of

Ketu:
Ketu is mokshakaraka,the significator of

spiritual liberation. Ketu periods are very
effective for meditation, and very frustrating for
everything else.
Ketu supports and rewards a wide variety of

observer-intensive spiritual practices. Ketu
bhukti is always a fertile time to pursue
psychotherapy and other forms of reflective
interior healing. However even for very alert
people, Ketu periods will generally produce
some disturbances on the external social and
material planes.
Shri Ganesha is the remover of obstacles. He

is also the facilitator, when He is acknowledged,
of tremendous gains in consciousness. The
primary obstacle to achieving the bliss of
spiritual merger with the divine is attachment to
material delusion. So, when Shri Ganesha enters
his rulership period, He will direct Ketu to
detach us from delusions on the emotional,
social-psychological, physical, and material
planes.
Ketu's specific detachment/dysfunction
depends on His rashi, bhava, drishti's etc., but
Shri Ganesha' s effects overall are unmistakable:
the person becomes disengaged from external
perceptions of material reality and focused on
internal perceptions of psycho-spiritual truth.
Common expressions of Ketu periods are loss

of self-confidence and a wavering, uncertain
social behavior distinguished by lack of
motivation, poor follow-through, etc. Here
something very GOOD is happening spiritually
for those who are able to identify it.
The person' s awareness has shifted very

predominantly into observer mode.
But also something quite dysfunctional

according to normal social standards is
happening. The person is not actively
participating in the socially-validated behaviors
of ego-development, acquisition of material
goods, making and keeping of promises, being
on time, other social-psychological conformist
behaviors.
Most people are social creatures, so a

shortfall in social validation during Ketu's
period can result in serious depression, anxiety,
and seemingly irretrievable lack of self-esteem.
The tantric elite in certain vivid imagistic
meditation traditions can become dynamically
engaged in communication with spirits. For this
elite Ketu periods are delicious, delightful, and
supremely validating . However for the rest of
us who have many elaborate ego-attachments to
the material world, especially the world of
public opinion based on personal productivity,
Ketu can be very destabilizing. Many people
with strong but unconscious Ketu effects will
turn to tamasic practices such as escape drugs,
alcohol, long sleeps etc. to avoid the social-
psychological pain of Ketu-genic alienation.
chidra-dasha final bhukti * final sub-

period of each Mahadasha chidra-
dasha * chidra-dasha A time of
closure, forgiveness, and release
"chid" from Koeln Sanskrit Lexicon to cut off, amputate,

cut through, hew,
chid (chedi) - IE cognate Latin 'scindo' (rescind) chop, split, pierce
to divide, separate
from
to destroy,
annihilate, efface,
blot out
Passive = to be split
or cut, break
to cut off. to cause
to cut off or through
cutting, cutting off.
cutting through
splitting, piercing
destroying,
annihilating,
removing
the divisor,
denominator
chidra * torn asunder,

containing holes, pierced,
leaky, a hole, slit, cleft,
opening or hole made by
nature, the cartilage of the
ear, pupil of the eye, to
yield an opening or free
access, defect, fault,
blemish, imperfection ,
infirmity , weak point ,
foible. the number nine
(there being 9 openings in
the body). the lower regions
Ketu Mahadasha Ketu-Budha
7+ years Closure, forgiveness,

and release for unmet
withdrawal and spiritual
practice goals, and for
final bhukti = Ketu-Budha the matters of Ketu's
lord and Ketu's occupied
house.
the end of Ketu

period is the end of
seven years of
wandering .
During Ketu
Mahadasha, the
native is
psychologically
focused on attaining
a spiritualized
detachment from
material obsessions.
One may have
wandered only
within the realm of
imagination. Or
Ketu may have
carved a path of
pilgrimage through
seven continents,
over high mountain
ranges, and across
churning seas.
Ketu's bhava and His lord

determine the style of these
seven years of pilgrimage.
Ketu-Budha period signals
the end of the era of
detachment from
materialism , and the
beginning of a 20-year
period of love and *
akarshana * (Zukra
Mahadasha ) toward beauty
and sensual pleasure in the
material world.
(Except for Thula lagna and

Mesha lagna, for which the
forthcoming period of
Zukra-Zukra = randhresha-
8 or L-2, and thus an early
destruction of sensual
attachment may ensue.)
How Ketu-Budha
officiates the "clean-out"
and preparation for Zukra
Mahadasha:
The method of forgiveness

and release for Ketu's life
period is determined by
Budha's characteristics in
D-1 and D-9.
A mentalized, analytical
assessment of
accomplishment with a"cut
your losses "attitude allows
the native to accurately
account (Budha) for what
worked and what didn't. It
is time to release any Ketu-
oriented expectations which
have not been realized in
the past seven years.
For Dhanus lagna, Budha =

yuvatipathi-7 +karmesha-
10 .
At the end of Ketu

Mahadasha, even if
one has been
wandering mentally
or physically for the
previous six years,
one's career will
prosper briefly. Yet
to sustain an
executive trajectory,
the next period of
Surya Mahadasha
must be quite
strong.
For Thula lagna by contrast
dharmesha-9 + ruler-of-12
Budha is prone toward
religious teaching (9) and
meditation (12).
The era of excessive

passivity and lack of
material focus
(Ketu) is ready to be
released during the
Ketu-Budha period.
This release may
involve a planned
(Budha) emergence
from quietude and
from unconscious
acceptance of
materially negative
expectations or
constraining
ideological-or-
religious
convictions.
Much depends on the angle

between Ketu and Budha.
Zukra Mahadasha Zukra-Ketu
20+ years Closure, forgiveness,

and release for unmet
love relationship and
sense-pleasure goals,
final bhukti = Zukra-Ketu and for the matters of
Zukra's two sthana
Zukra Mahadasha
reigns for 20 years.
The end of this epic
period is also the
closure of a very
significant portion
of one's total life
path.
Ketu being the
karaka for
alienation ,
distancing and
separation (but not
annihilation or
death), Zukra-Ketu
period tends
strongly toward
apathy, deep
detachment or
despair.
Unless the spiritual
life is well-
cultivated and
shared by both
partners, a
significant
distancing (both
emotional and
geographical) is
likely to occur
during the"close-
out" phase.
How Zukra-Ketu officiates

the"clean-out"and
preparation for Surya
Mahadasha :

and release for Zukra's life
Ketu's characteristics in
D-1 and D-9.
A detached,
passive,"I
surrender"attitude
allows the native to
drift away (Ketu).
Unlike the close-out
period of Ketu-
Budha, there is no
clear assessment of
what worked and
what didn't.
One has a general
sense that it is time
to release any
Zukra-oriented
expectations which
have not been
realized in the past
twenty years - but
rarely is there any
plan of action.
If Ketu occupies a
favorable angle to Zukra
(not 4th- or 6th-from-
Zukra) then a marriage may
remain intact. Yet the
native draws inward, into
the realm of psychic
intuition and austere
spiritual practice. One may
become emotionally
unavailable to the core
partner, and the prospect of
gaining spiritual
nourishment through
human love in any form
may seem quite remote .
If Ketu occupies the 4th,

6th, 8th, or 12th from
Zukra, physical separation
due to Adversarial or
moksha reaction to unmet
relationship expectations is
likely to occur.
In either case, matters of

Ketu's radix sthana will
provoke actions of
attempted escape.
Incomplete separations
during Zukra-Ketu:
Ironically for a
supposed"completion"
period, Ketu cannot finish
the job. Ketu is never able
to escape His bondage to
eternal drishti of Rahu.
Ketu-Rahu are locked into a
fixed orbit of Chandra.
Ketu gazes longingly at His

head, His passion, His
sense of identity, purpose,
and drive - Shri Rahu -
knowing that Ketu's deep
hunger to rejoin the Other
half, to feel whole again,
will never be realized.
Thus,
the"closure"and"separation"
indicated during Zukra-
Ketu period are not truly
accomplished . One retains
awareness of the presence
of Other through deep
psychic connection to the
partner.
The alliances formed

during Zukra Mahadasha
will drift apart, but these
bonds are not destroyed.
Nevertheless, a physical
relationship, a shared living
arrangement or even a
shared country may be a
thing of the past.

between Zukra and Ketu.
Surya Mahadasha Surya-Zukra
6+ years Closure,
forgiveness, and
release for unmet
empowerment
final bhukti = Surya-Zukra and morality
goals, and for the
matters of Surya's
house
The final bhukti of
Ravi's 6-year
mahadasha is the
Surya-Zukra period.
Closure, forgiveness
and release in
matters of idealistic
and ethical
expectation is on the
karmic calendar for
this approximately
1-year" close-out"
sub-period.
A common
frustration of Surya-
Zukra period is that
the native will be
simultaneously
trying to separate,
forgive, and move
forward while
experiencing the
love, desire, and
attraction *
akarshana * to the
beloved which
Zukra bhukti brings.
This is a bit of a balancing

act, and the success of the
balance depends
significantly on the angle
between Surya and Zukra.
How Surya-Zukra officiates

the"clean-out"and
preparation for Chandra
Mahadasha :

and release for Surya's life
Zukra's characteristics in
D-1 and D-9.
A loving,
appreciative,
desirous, sensual
approach to
separation,
forgiveness , and
release.
A fond farewell to
those persons,
projects, and ideas
that have assisted in
the native 's moral
empowerment .
One has, during
these six years of
Surya's reign,
bathed in the bright
light of divine
intelligence (Surya).
One has developed
a stronger
entitlement to truth
and privilege
through one's own
willful intention to
do so.
Now, it is time to
release any Surya-
oriented
expectations which
have not been
six years.
Except in the most difficult

cases where Zukra occupies
a hostile 6-8 angle from
Surya,it should be possible
to achieve a final state of
mutual appreciation in the
core partnerships.
After a sustained campaign

of forgiveness, it is time to
release of Tastes or
attractions (or even
addictions) which
according to Surya's
reasoning power simply
cannot be sustained.
If Zukra should occupy the

shad-ashtaka 6-8 angle
from Surya, the love
partner may assume the role
of enemy. In shad-ashtaka,
the most fundamental
partnerships in one's life
may be on schedule for
more profound closure.
Undertakings based on
reasoned moral principle
and higher-love
relationships - from the
earliest idealized
romantic"crushes " to later
partners in marriage vows -
are on schedule to be
forgiven for the
disappointments they have
caused.
Due to Zukra's natural

inclination toward balance
and pleasure, essential love
connections can be
sustained. Marriage and
business partnership are not
unduly threatened during
this "close-out" period. Yet
due to Surya's positive
intention to live a higher
moral life, it is certainly
time to release The
legacy"emotional
baggage" which can
prevent intelligent
relationship from moving
forward into a more
nurturing future (Chandra).
Expect frustration due to

the natural conflict between
Zukra's natural mandate to
attract and attach vs. the
mandate of any final bhukti
to achieve separation and
closure.
Future plans and emotional

attachments which are
morally sustainable
(Surya), even after a strong
campaign of release and
forgiveness for ethical harm
done, can indeed deepen
emotionally in the
forthcoming period of
Soma. However, unethical
relationships and projects
will be released..
Exempli gratia, in Thula

lagna nativities, Zukra =
randhresha-8 + lagnesha-1;
one must, indeed, forgive
oneself (L-1) and forgive
the cycle of birth and death
(randhresha-8 ) for
enforcing those sudden,
catastrophic changes which
cause even the best-laid
plans to go awry.
Exempli gratia, for Mesha

lagna, Zukra rules-2 +
Zukra rules-7. In Surya-
Zukra period, one seeks
closure on matters of
financial wealth and family
history, and also of the
marriage contract and the
whole business of making
alliances and agreements.
Marriage remains intact,

but an outdated marital
contract (implicit or
explicit) may need to be
rewritten. Old love
expectations which have
outlived their time, past
which one has simply
matured and wizened, can
be cheerfully released.

between Surya and Zukra.
Chandra Mahadasha Chandra-Surya
10+ years Closure,

forgiveness, and
release for unmet
nourishment and
final bhukti = Chandra-Surya security goals,
and for the
matters of
Chandra's bhava
How Chandra-Surya
officiates the"clean-out"and
preparation for Mangala
Mahadasha :
The method of
forgiveness and
release for
Chandra's life
period is
determined by
Surya's
characteristics in
D-1 and D-9.
A regal, confident
attitude of certainty,
informed by faith in
divine intelligence,
allows the native to
make a final
determination.
A declaration is
given, regarding
what worked and
what didn't, during
Chandra
Mahadasha.
It is time to release
any Chandra-
oriented
expectations which
have not been
ten years.
Essential nurturing
relationships to mother,
one's own family, to
sources of food and
security, ownership of lands
and vehicles, can probably
be sustained.
Chandra-Kuja period may
bring considerable wealth if
the Chandra-Kuja angle is
benevolent * evoking
Chandra-Mangala Yoga.
Friction with the mother. If

Kuja, a natural maraka, is
also maraka rules-2 or ruler
of 7th-from-Chandra
matrikaraka, death of the
mother or of oneself can be
predicted.
However, relationships or
commitments which have
proved unpatriotic,
unsupportive or
emotionally dysfunctional
, and clearly lacking
improvement during the
past ten years, are on the
chopping block.
Surya can be ruthless.

between Chandra and
Surya. If Chandra =
yuvatipathi-7 or karmesha-
10 , signals the end of
career.
Mangala Mahadasha Mangala-Chandra
7+ years Closure, forgiveness

, and release for
unmet competition
and penetration
final bhukti = Mangala-Chandra goals, and for the
matters of
Mangala's two
sthana.
How Mangala-Chandra
officiates the"clean-out"and
preparation for Rahu
Mahadasha :

and release for Mangala's
life period is determined
by Chandra's
characteristics in D-1 and
D-9.
A parental,
protective attitude
of acceptance,
informed by
emotional
intelligence, allows
the native to make a
final decision.
One uses feelings,
the vocabulary of
emotional
experience, and gut
instinct, to
determine what
worked and what
didn't, during
Mangala
Mahadasha.
any Kuja-oriented
expectations which
have not been
seven years.
Competitive sport and
adversarial legal contests
that have not
been"winnable"; military
and police incursions that
have not succeeded (such as
lost wars or unsolved
crimes); sexual practices
which are emotionally
harmful; are all examples of
relationships which
Chandra will eliminate in
a"know thyself
emotionally" frame of
mind.

between Kuja and Soma.
Rahu Mahadasha Rahu-Mangala
18+ years Closure,

forgiveness, and
release for unmet
Obsession and
final bhukti = Rahu-Mangala possession goals,
and for the
matters of Rahu's
ruler and Rahu's
occupied house.
How Rahu-Kuja officiates

the"clean-out"and
preparation for Guru
Mahadasha :

and release for Rahu's life
Kuja's characteristics in
D-1 and D-9.
A competitive, sporting
attitude of enthusiasm for
life, informed by hunter's
instinct to capture its prey
and a need to move
vigorously , allows the
native to make a final
decision.
One uses the warrior's

desire to win, engaging the
five material senses, as the
primary tool of evaluation
to determine what worked
and what didn't, during
Rahu Mahadasha. The basic
measurement is "winning".
Was the object of desire
obtained? If so, enjoy it. If
not, it is time to"cut one's
losses ".
It is time to release any

Rahu-oriented expectations
which have not been
realized in the past eighteen
years. Kuja has the instinct
to kill.
Rahu Mahadasha reigns for

18 years. The end of this
epic period is also the
closure of a very significant
portion of one's total life
path.

between Rahu and Kuja.
Guru Mahadasha Guru-Rahu
16+ years Closure,

forgiveness, and
release for unmet
wisdom and
final bhukti = Guru-Rahu expansion goals,
and for the
matters of Guru's
two sthana.
How Guru-Rahu officiates

the"clean-out"and
preparation for Shani
Mahadasha :

and release for Mangala's
life period is determined
by Rahu's characteristics
in D-1 and D-9.
An invasive,
boundary-crossing
attitude of hunger to
possess, informed
by subconsciously
driven obsessive
desire , allows the
native to make a
final decision.
One uses an interior
vocabulary of need
and desire combined
with gut instinct, to
determine what
worked and what
didn't, during Guru
Mahadasha.
Rahu's behavior is
driven by an engine
of passion and
excitement. If
passion for still-
unrealized goals of
wisdom and
expansion is found
to be lacking at the
end of these 16
years, Rahu will
eliminate those
goals from the life
calendar.
Relationships
signified by Guru's
two houses make
remain intact, but
these bonds will be
cleansed of
ambition and desire.
For Makara lagna, Rahu

eliminates unsustainable or
unexpandable projects and
relationships in foreign
lands (12) or amongst
siblings-team-mates (3).
For Vrizchika lagna, Rahu

is the "executioner" who
eliminates unexpandable
aspirations in wealth
accumulation (2) and
speculations, including
children (5)

Guru-oriented expectations
which have not been
realized in the past sixteen
years.

between Guru and Rahu.
Shani Mahadasha Shani-Guru
19+ years Closure,

forgiveness , and
release for unmet
duty and
final bhukti = Shani-Guru responsibility
goals, and for the
matters of Shani's
two sthana.
How Shani-Guru officiates

the clean-out and
preparation for Budha
Mahadasha :

and release for Shani's life
Guru's characteristics in
D-1 and D-9.
A wise, optimistic
attitude of priestly
certainty, informed
by humanistic
belief, allows the
native to make a
final decision.
One uses guidance
from religious
principles, innate
joy in children, and
faith in the
transformative
power of wisdom, to
determine what
worked and what
didn't, during Shani
Mahadasha.
any Shani-oriented
expectations which
have not been
19 years.
Relationships based on duty

and responsibility which
have become unrealizable,
unsustainable, or incapable
of reaching a socially
validated conclusion, will
be eliminated.
A spirit of good-will And

Optimistic expectations
for future improvement
through wisdom (Guru)
pervades the Shani-closure
experience. Forgiveness is
enthusiastic and heartfelt.
One moves forward into the
fast-paced, youthful
attitudes of Budha
Mahadasha with the
pleasant knowledge that
one's most severe and
demanding duties are
completed, as far as one is
capable, in this life.
Likely continuation of
relationships which involve
children and their
welfare, wisdom
teachings, support of
priests, or ceremonial
religion . Social obligations
that have been measurably
completed, responsibilities
fully satisfied, and
conditions of law and order
that have been dutifully
maintained during Shani
Mahadasha, can now be
liberated into a fresh state
of mental fluency and
communicative speed.
Shani Mahadasha reigns for

19 years. The end of this
epic period is also the
closure of a very significant
portion of one's total life
path. Much depends on the
angle between Shani and
Guru.
Sen. John McCain was in
the "closure" period of
Shani-Guru-Kuja, with only
five months left until the
final day of Shani's 19-year
mahadasha, when he lost
the 04-Nov-2008 U.S.
presidential election to his
competitor, POTUS-44
Audacity of Hope 1961-
Barack H. Obama .
McCain's Guru:
rules bhava-4
patriotism
rules bhava-7,
advisers consultants
peers partners
But nichha-Kuja is
the highly less
benevolent L-
3+randhresha-8 .
L-5+rogesha-6 Shani-
Kumbha in bhava-6 is an
excellent graha, good for
eradication of enemies, and
lord of Chandra in politics
bhava-5. Shani was a good
political support for
McCain for 19 years!
Yet, considering the

exhaustion any person
would feel at the end of
Shani Mahadasha, it was no
wonder that McCain's
concession speech on the
night of 4-Nov-2008,
sounded to many as if he
was expressing not sadness
or resentment - but just
plain Relief!
Budha Mahadasha Budha-Shani
17+ years Closure,

forgiveness, and
release for unmet
communication and
final bhukti = Budha-Shani analysis goals, and
for the matters of
For POTUS-26 Theodore Roosevelt , Budha- Budha's two sthana.
Shani bhukti ended his seven years as an
extremely vigorous and productive conserver of
national natural resources and completion of a
great workload of political administrative How Budha-Shani
projects. He worked until he nearly collapsed , officiates the clean-out and
but the work got done. preparation for the
wandering era of Ketu
For POTUS-pair-37 Watergate 1912-1993 Pat Mahadasha :
Ryan Nixon, Budha-Shani bhukti marked the
collapse of her husband's career due to his The method of forgiveness
criminal convictions for burglary and tax and release for Budha's life
evasion followed by his impeachment. His period is determined by
misdoings began and ended during her Budha- Shani's characteristics in
Shani period. Her chidra-dasha included her D-1 and D-9.
husbands trial at which he was betrayed by his
A conformist, risk-
own advisers * see Richard Nixon Guru-Mula-
12 and Budha-Mula stimulating betrayal by averse attitude,
cohort. informed by ancient
survival fears of
her Ketu Mahadasha began in Nov-1973 and the ostracization and
Nixons left the Whitehouse in disgrace in Aug- punishment, pushes
1974 during her Ketu-Zukra period, with Zukra- the native to make a
6 ruling Ketu. With Budha ruling both 1 and 10 final decision.
during Budha
from her Kanya lagna, Mrs. Nixon had
experienced the 17-year Budha Mahadasha as a Mahadasha, one
peak-visibility, detail-managing, super-busy uses a pragmatic,
fearful respect for
and socially-validating era of life. Following the The power of social
disgrace of impeachment, in Ketu Mahadasha law to determine
she became very ill with lung cancer (Ketu's what worked and
ruler in 6) and withdrew (Ketu) from public life. what didn't.
To be eliminated: unmet
youthful expectations;
failed sibling, school-mate,
and team-mate
relationships; claims and
arguments that have not
borne out any satisfying
truth; dysfunctional
communication habits;
socially invalid self-
narrative accounts; naive,
adolescent honesty in
relationships; and general
immaturity or lack of
realism. the native feels
obliged to become more
shrewd and less trusting.
Shani will sustain those

communicative
relationships which support
physical and social safety.
Behaviors that facilitate
maintenance of food,
clothing, and shelter will
continue. All else must go.
Shani is unsentimental and
His decisions can be harsh.
In preparation for the

ungrounded spacey
wandering of Ketu, Shani
institutes a mental clean-up
campaign. Shani insists that
mental patterns in one's
thought-world (Budha)
must match up with
material patterns in the
social world (Shani).
In the big picture of the

120-year Vimshottari
dasha, Shani's punitive
realism is actually an
essential safety correction
designed to protect the
native on one's forthcoming
boundary-permeable, and
confusion-prone era of
Ketu

Budha-oriented
expectations which have
not been realized in the past
17 years. Budha-Shani is a
famous period for " rowing
up mentally .
If Budha-Shani period
occurs in social-biological
youth, before the Saturn
Return at age 29-31, this
period may signify
devastatingly
painful"reality-check"
shocks via failed adolescent
expectations. A very young
adolescent could be
completely overwhelmed
by Shani's demand to
assume adult pragmatic
attitude and workloads. As
with all Shani periods,
results improve with
chronological age and adult
experience.
Shani in 3rd-from-Budha
The challenging angle here

is Shani in 3rd-from-Budha.
Results of Shani in 3rd-
from-Budha include
isolation , negative
thinking to the extent of
clinical depression.
Draconian punishments
which drive lighter
thoughts from the youthful
mind, imposing premature
survival responsibilities
through heavy work
demands.
Somewhat easier when

Shani = Yogakaraka, but
generally Shani in 3rd-
from-Budha = a very
difficult era of"closure".
forgiveness = not possible
under the survival pressures
of the Shani in 3rd-from-
Budha angle
For all angles except the

3rd-from, much depends on
the ease of the angle
between Budha and Shani.
file update: 18-Nov-2017
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OM sram srim sraum sah ketave namah
B. P. Lama Modern Commentary
School of Earth Curriculum

Professor Ketu's curriculum teaches about Surrender, Severance, Incompleteness, and Liberation from
the Tyranny of Hope
Seven years of Wandering Witness
Nine Bhukti
of the
KETU MAHADASHA
* duration seven years *
Modern description of the sequence of experiences structured into the nine bhukti * sub-periods of the
Vimshottari Mahadasha of Ketu, written by BP Lama
BPHS = Nine Mahadasha Periods of the 108-year Vimshottari Dasha
BPHS Ketu Mahadasha = 7 years
BPHS Zukra Mahadasha = 20 years
BPHS Surya Mahadasha = 6 years
BPHS Chandra Mahadasha = 10 years
BPHS Mangala Mahadasha = 7 years
BPHS Rahu Mahadasha = 18 years
BPHS Guru Mahadasha = 16 years
BPHS Shani Mahadasha = 19 years
BPHS Budha Mahadasha = 17 years

BP Lama Vimshottari Dasha commentaries
BP Lama Ketu Mahadasha
BP Lama Zukra Mahadasha
BP Lama Surya Mahadasha
BP Lama Chandra Mahadasha
BP Lama Mangala Mahadasha
BP Lama Rahu Mahadasha
BP Lama Guru Mahadasha
BP Lama Shani Mahadasha
BP Lama Budha Mahadasha
Nine Bhukti sub-periods of the Ketu Mahadasha
Rahu-Ketu: Directory of Jyotisha Descriptions
Shani periods Compared to Ketu periods
challenging angles toward Ketu
Ketu Mahadasha + Ketu bhukti* swabhukti
Ketu Mahadasha + Zukra bhukti

Ketu Mahadasha + Surya bhukti
Ketu Mahadasha + Chandra bhukti
Ketu Mahadasha + Mangala bhukti
Ketu Mahadasha + Rahu bhukti
Ketu Mahadasha + Guru bhukti
Ketu Mahadasha + Shani bhukti
Ketu Mahadasha + Budha bhukti * chidra-dasha
Ketu mahadasha + Ketu bhukti
swabhukti
duration of the bhukti: 5 months
graha pakvata : Ketu periods yield improved results after age 48 = the age of maturity for Shri Ketu
What to Expect during a Ketu bhukti?
Evaluate the placements of Ketu.
Consider the rashi + bhava owned and occupied + the angle from the mahadasha-pathi to the bhukti-
pati + incoming-outgoing graha-drishti + current gochara transits + age of the native.
Has the bhuktipathi matured?

Are the mahadashapathi and the bhuktipathi mutually friendly?
Ketu in Bhava-1
Ketu in Bhava-2
Ketu in Bhava-3
Ketu in Bhava-4
Ketu in Bhava-5
Ketu in Bhava-6 *
Ketu in Bhava-7
Ketu in Bhava-8 *
Ketu in Bhava-9
Ketu in Bhava-10
Ketu in Bhava-11
Ketu in Bhava-12 *
Ketu-Meza
Ketu-Vrizabha
Ketu-Mithunaya
Ketu-Karkata
Ketu-Singha
Ketu-Kanya
Ketu-Thula
Ketu-Vrizchika
Ketu-Dhanuzya
Ketu-Makara
Ketu-Kumbha
Ketu-Meena
"disregard for consequences "
"things fall apart"
"scatter-shot"
Ketu periods follow a script of disintegration and anti-regulation. A certain amount of wandering and
"blowing in the wind" is expected
The specific social-material effects of the Ketu mahadasha depend explicitly upon Ketu's bhava, ruler,
and incoming drishti. Nevertheless the Vimshottari periods of chidra-karaka Ketu may exhibit some
common features. Dispersion of material focus and a tolerance for ambiguity, as well as general apathy
toward structure, form, and reality are widely experienced.
Each bhukti of the Ketu mahadasha is definitively commanded by its own bhukti-pathi, providing nine
alternating contexts for overall Ketu-characterized disintegration of forms and formalities. Nine
disconnections, nine dissolutions, and nine surrenders can be expected.
Before Ketu matures at age 48, Ketu periods can produce a significant social-identity disorientation due
to Ketu's disregard for social caste or demographic distinctions. Yet after 48, the beneficial states of
philosophical neutrality toward supposedly permanent social-material laws and structures may begin to
predominate in the consciousness, and the result can be blessedly liberating.
One may feel a pervasive sense of wandering uncertainty. Professor Ketu 's classroom is a field of
particulate dispersion. The classroom environment feels as if a slowly swirling dust cloud had descended
into the field of vision. Life feels indefinite, foggy and dispersed.
The previous Vimshottari dasha period of Budha-Shani was an era of mature but rigid (Shani) closure.
The exxperience of finality and ending during the Budha-Shani period is due not only to the typical
effects of mahadasha-terminating chidra-dasha, but due also to Professor Shani's characteristic behavior
of imposing a culture of resource scarcity and fear of change within His classroom.
Shani the Stopper has already stripped away most of Surya's motivation to ego-individualize. According
to the instructional needs of His classroom, Professor Shani has replaced the joy of personal uniqueness
with His characteristically unyielding, mature, responsible, and sober realism regarding social class
structure and brutal facts of survival.
One enters Ketu Mahadasha feeling already tired, resource-poor and cautious of new enticements. Ego-
glitter of any kind seems to have lost its glamour; and the craving for praise for performance in school,
work, or home duties dwindles to nearly nothing.
It is a highly spiritualized state for those who can recognize the supreme spiritual utility of detachment,
but if the environment demands social-material engagement then others may display their
disappointment in one's level of performance. Things toward which one has been consistently apathetic
may rise to the surface of consciousness.
Generally, Vimshottari periods of Professor Ketu are scheduled for the purpose of release and
forgiveness. The substance, idea, person, relationship, entity, or social role that is surrendered during
the Ketu period is by definition spiritually unnecessary. It has outlived its usefulness and it has lost its
vitality Maintaining this enervated phenomenon (whatever it is) is costing too much energy within the
life system. Thus it is scheduled for release at the appointed time.
Examples of things to be released include experiences from other lives which have expired in their
relevance to the current life, outdated relationships that no longer match the authentic life-force energy
of the native, parts of the body that may be holding genetic memories that are scheduled for release
(hair, teeth, appendix, sometimes other limbs or organs) and other similar scenarios.
Professor Ketu is Rahu's dried and lifeless tail which flutters in the ethers like a flag in the wind.
Therefore Ketu periods are often associated with the cutting-off of some desiccated appendage,
whether psychic or physical. Along with Professor Mangala, Ketu is the co-ruler of transformative
randhra-bhava-8. After releasing the unnecessary form, one often begins a path toward rejuvenation.
POTUS-pair-37 Watergate 1912-1993 Pat Ryan Nixon endured the early unfoldment of the Watergate
Scandal just as her Ketu-Ketu period started. Within a few months of the onset of her Ketu-Zukra period,
her family was driven in disgrace from the Whitehouse.
Ketu is not desired by Rahu. Feelings of emptiness and rejection.
Before fully realizing that the Desired One no longer matches the authentic spiritual body, Ketu periods
may produce a vain hope for connection with an unavailable or inappropriate person, social role, idea,
or object. Before the realization of the need to release the attachment, even knowing that the desire is
lifeless, one may experience the illusion of connection which dissipates into fantasy, numbness, or
distraction. Desires are dispersed into "echo" awareness that one is not desired by the object of
affection. This is merely an echo of one's own higher consciousness signaling that this Object is no
longer suitably connected to oneself * although in other lives and other realities the Object may have
been a vital companion.
The barest vestige of a faded connection
Professor Ketu often induces a feeling of attempted reconnection with a person, place, thing, or idea
that was significant in a previous life or in a distant phase of the present life. However, the attachment is
vestigial, no longer part of the vital script of the true present identity. Thus, connection is often
unsustainable for reasons of spirit. The reasons of spirit often have more tangible echoes in reasons of
social class attributes, reasons of knowledge lineage, reasons of ethnicity or race, reasons of doctrine,
and other formal rationale. However the definitive reason for the "non-connection" experience of Ketu
is that one sees the object of attachment in a distant mirror, as a mere reflection of an already
completed script. The object, for its part, will generally not allow the native to make more than a
temporary and superficial connection to itself.
Professor Ketu often induces a feeling feeling of attempted reconnection with a person, place, thing, or
idea that was significant in a previous life or in a distant phase of the present life. However, the
attachment is vestigial, no longer part of the vital script of the true present identity. Thus, connection is
often unsustainable.
Often Ketu's object of longing (Rahu) is unavailable due to the presence of an unacknowledged, misty,
unclear previous *incomplete* attachment in the script of the Rahu-Other.
Ketu often indicates a field of perception that is foggy or unclear. Thus the reason for Rahu-Other's
distracted inability to connect with the Ketu-native is often swathed in mist.
The purpose of this Ketuish conundrum is to see"in the mirror"a behavior dynamic which actually
originates in oneself.
However in the condition of longing for the ineffable Other, the behavior is first seen in the Other.
If Ketu's ruler = Surya, the unresponsive Rahu-Other may be disinterested in the native due to Other's
amorphous, unacknowledged attachment to the father, to individual entitlements, to gambling.
If Ketu's ruler = Chandra, the unresponsive Rahu-Other may be disinterested in the native due to
Other's amorphous, unacknowledged attachment to mother, bondage to the past, or to guilt.
If Ketu's ruler = Mangala, the unresponsive Rahu-Other may be disinterested in the native due to
Other's amorphous, unacknowledged attachment to competition, to physical dominance, to fighting.
If Ketu's ruler = Budha, the unresponsive Rahu-Other may be disinterested in the native due to Other's
amorphous, unacknowledged attachment to siblings and cousins, to neighbors or workmates, to talking.
If Ketu's ruler = Brihaspati, the unresponsive Rahu-Other may be disinterested in the native due to
Other's amorphous, unacknowledged attachment to children, to priests, to religious orthodoxy.
If Ketu's ruler = Zukra, the unresponsive Rahu-Other may be disinterested in the native due to Other's
amorphous, unacknowledged attachment to sweet temptations, to the promise of reconnection with a
previous passion, or to alcohol or drugs.
If Ketu's ruler = Shani, the unresponsive Rahu-Other may be disinterested in the native due to Other's
amorphous, unacknowledged attachment to elders, to social responsibilities, to the government.
The material-social relationship may survive in skeleton form, while the spiritually conscious intent
retreats into the nebulous status of dissociation from social-validation seeking ego-membrane.
The swabhukti of Ketu-Ketu is particularly abstract because it does not produce anything material.
Professor Ketu teaches through an anti-material force which acts on the astral plane. The astral plane is
where expectations, the paradigm of belief, dreams, self-image, fears, and aspirations (breathings)
create the seeds of later material manifestation.
As one believes, so one receives.
surrender
1/1 angle = spiritual self-confidence
5 months duration
completely contained within dasha sandhicarrying over from the previous Budha period. Thus the
character of Budha is an essential piece of any predictions regarding this brief but influential transition
period.
The native is still somewhat awake due to receding influence of Budha.
Yet matters of the bhava in which Professor Ketu resides are beginning to break up, separate, scatter,
and disperse.
One embarks upon the Ketu bhukti with an expectation of mythical"beheading", which manifests as
resignation to the state of affairs As They Are .
There is no motive to change, intervene, or disrupt. Rather it is as if one were a motionless, sagging-sail
ship at sea, stuck in the "doldrums" per Coleridge's "Rhyme of the Ancient Mariner"
"All in a hot and copper sky,
The bloody Sun, at noon,
' Right up above the mast did stand,
No bigger than the Moon.
Day after day, day after day,
We stuck, no breath no motion;
As idle as a painted ship
Upon a painted ocean."
The transitional Dasha sandhi ligature from the previous Budha period across to the Ketu mahadasha =
approx 2 years 4 months. That's 1.7 years approx at the end of Budha period and 9 months approx at
the beginning of Ketu mahadasha.
One method of reckoning the length of Dasha Sandhi between Budha Mahadasha and Ketu Mahadasha
=
take the full transition period of 2 yrs 4 months and split that in half,
so that the first 14 months of Ketu period continues to output a significant Budha-style mental dialog.
This protection of the continuing mundane daily narrative is a safety device to keep humans from going
off the deep end at the beginning of nihilistic, anti-gravity Ketu periods.
Because the dasha sandhi ends about mid-way through the Ketu-Zukra period, most people don't really
start to feel the separative, observing not participating, wandering spirituality of Ketu until
approximately 14 months after onset of Ketu-Ketu.
Agenda for spiritual detachment via disappointment in the incoherence of mutual bonds and trusts.
Ketu is present, but not involved.
Uprooting induces pilgrimage and wandering at maximum potential now. Permeability of the aura,
overall state of distraction, and fearful memories of abandonment and rejection yet a belief that
suffering is inevitable in the human condition may dominate the awareness. Passive, reactive, and in
despair.
The route and fashion of wandering = determined by Ketu's bhava, bhava-pathi, drishti and other
characteristics. Ketu owns no bhava and has no material goals. He is a passive observer whose
detachment aids intuition (Soma) via eradication of conflicting beliefs and desires (Ketu eradicates all
beliefs and desires, whether conflicting or not).
Ketu's spiritualized detachment can accept cruelty along with compassion, dehumanization along with
divinity.
Ketu's wanderings are driven by a sense of pointlessness of the endeavor and a general ennui; the
chidrakaraka also grants a tolerance for mindless repetition.
Philosophically one is deeply aware of the dictum that nothing lasts; there is only change; and
attachment to form is the greatest of all delusions.
One enters and exits various environments in an ego-less fashion with little conviction or commitment.
If the conscious awareness is very high or Ketu is associated with Guru or the ninth lord, one might bid
good-riddance to the world of social-material attachments and take monastic vows.
There is wandering and momentary curiosity followed by apathy toward the parade of rupa=forms, as
one confirms and reconfirms the original impression that the only thing which stays the same is change.
The urge toward pilgrimage and wandering will reach its maximum potential during Ketu-Ketu and the
bhukti of the Lord of Ketu. If Ketu's lord is Zukra, the wandering peaks during the 19 months from onset
of Ketu-Ketu until the end of Ketu-Zukra. Otherwise, there are two spikes of maximum Ketu-ness: Ketu-
Ketu period and then again during the subsequent bhukti of Ketu's lord.
Permeability of the aura, overall state of distraction, and fearful memories of abandonment and
rejection dominate the awareness. Passive, reactive, and in despair.
One's wandering style = determined by Ketu's bhava, bhava-pathi, drishti and other characteristics of
Ketu.
Ketu owns no bhava and Ketu holds no goals . He is a passive observer, and dramatically intuitive, but
His intuition is directed to no purpose.
Ketu is present, but not involved.
Marriage
Professor Ketu is teaching a curriculum that focuses upon topics of impermanence, severance,
amputation, abandonment, wandering, windiness, disemburdenment, and surrender. Naturally Ketu
periods support psycho-spiritual opening of awareness and ego-dissolving projects.
Normally, the purpose of marriage is to establish a permanent and fruitful bond of mutual trust.
Therefore marriage avowal during Ketu periods is rare and unusual. A marriage ceremony performed
during Ketu bhukti may remain unconsummated. The spouse disappears either literally or figuratively,
or the behavior of the spouse is exceptionally eccentric. Much depends on Ketu's ruler and upon any
graha which may share a rashi with Professor Ketu.
Maraka Agency for Professor Ketu * Exit Opening for fleshdeath
When Ketu is ruled by a graha which itself rules bhava-2 or bhava-7, Professor Ketu becomes a potential
marana-karaka who gives teachings upon the subject of saturation (2) and balanced completion of the
contract (7).
Ketu also has, independent of His planetary ruler, the individual chidra-karaka agency of a beheader,
cord-cutter, incisor, shredder, slicer, and amputator.
Therefore Ketu periods always carry the potential scatter the material-world forms. Those "left behind"
may perceive Ketu's molecular dispersal as a physical death, but the native is aware of ephemeral
sameness.
Ketu mahadasha + Zukra bhukti

graha pakvata : Zukra periods yield improved results after age 25 = the age of maturity for Shri Bhrigu
What to Expect during a Zukra bhukti ?
Evaluate the placements of Zukra.
Has the bhukti-pathi matured?
Are the mahadasha-pathi and the bhukti-pathi mutually friendly?
Zukra-Meza
Zukra-Vrizava * swakshetra
Zukra-Mithunaya
Zukra-Karkata
Zukra-Singha
Zukra-Kanya * nichha
Zukra-Thula * swakshetra
Zukra-Vrizchika
Zukra-Dhanuzya
Zukra-Makara
Zukra-Kumbha
Zukra-Meena * uttama
Zukra-1
Zukra-2
Zukra-3
Zukra-4 * digbala
Zukra-5
Zukra-6
Zukra-7
Zukra-8
Zukra-9
Zukra-10
Zukra -11
Zukra-12
Ketu's mandate for nebulizing incoherence and spiritualized detachment from material sensations is
directly in conflict with Zukra 's agenda to balance, provide and receive pleasure, and luxuriate in the
sensual company of human beings.
Ketu Mahadasha creates an overall psychic climate of spiritual seeking and a predisposition to non-
investment in material relationships.
During the Ketu-Zukra period, Shri Bhrigu's agenda can encourage the native to enter a new love
relationship or re-invest in an existing marriage. However, the results may be disappointing or neutral.
One consequence Ketu/Zukra period may be that the chosen human partner can manifest the Ketu-ish
psychological imbalance-seeking-a-remedy . Perhaps the love partner or business partner is longing to
bond with someone else, not the native .
Generally this dilemma is not discussed within the partnership. The couple flip-flops around in a state of
mismatch, unable to set goals, plan their future, or be concrete about anything more complex than their
next meal.
The best relationships during Ketu period are spiritualized friendships without sexual implications, and
direct meditative bonds with one's ishta-devata.
Human bonds seem too heavy and easy sensuality quickly develops too much "baggage". Ketu likes to
'travel light.'
If Ketu and Zukra are well-balanced in radix and navamsha, psychic sensitivity complements and
supplements the quest for luxury and pleasure.
If the radix Ketu/Zukra angle is uncomfortable , expect some tension between spiritual detachment
and attraction * akarshana * to Other.
Events related to Zukra's bhava location, rulerships, or karaka functions
Leadership Duties, Public Respect, and Professional Recognition
When Zukra rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra , Professor
Bhrigu carries the potential to elevate the native into socially recognized positions of leadership duty
associated with match-making, bargains, agreements, trusts, and contracts. Promotion and obtainment
of professional portfolio may be expected. For maximum results, Zukra should possess other strengths
via bhava rulership, razi, companion graha, drizti, inter alia.
Marriage
Any Zukra period during any mahadasha is a common and beneficial time to join the partner in a
marriage contract. There should be occurring at the time of marriage ceremony also a suitable transit of
Rahu-Ketu contacting one of the required axes of the nativity. Zukra-timed marriage especially indicates
the qualities of Zukra in the marital union, including an adjustable, negotiating, harmony-seeking mate.
Mate would also reflect qualities of the rashi and bhava of radical Zukra.
India-PM 1889-1964 Toward Freedom Jawaharlal Nehru married Kamala Kaul on 08-Feb-1916 (his age
27) * Ketu-Zukra period * R-K gochara Makara-Karkata contact navamsha R-K axis
CNN buffalo lands 1938- Ted Turner married On Golden Pond 1937- drama-commerce Jane Fonda on
21-Dec-1991 * third marriage for both * Ketu-Zukra period * gochara R-K via Dhanuzya-Mithunaya
April-1952 marriage-1 to Susan Thompson (his age 22) Ketu-Zukra period * R-K samchara Kumbha-
Simha contact radical lagna
Maraka Agency for Professor Zukra * Exit Opening for fleshdeath
When Zukra rules bhava-2 or bhava-7, the Daitya-Guru becomes a potential marana-karaka who gives
teachings upon the subject of saturation (2) and balanced completion of the contract (7).
Measured from Mesha lagna, Zukra rules both bhava-2 and bhava-7.
Measured from Kanya lagna, Zukra obtains maraka empowerment as ruler of dhana-bhava-2.
Ford Motor Co. 1863-1947 Henry Ford left his body 07-April-1947 (cerebral hemorrhage) * Ketu-Zukra
period. Zukra rules maraka-2
Measured from Vrizchika lagna, Zukra obtains maraka empowerment as ruler of jaya-bhava-7.
Ketu mahadasha + Surya bhukti
graha pakvata : Surya periods yield improved results after age 22 = the age of maturity for Ravi
What to Expect during a bhukti of Surya?
Evaluate the placements of Surya.
Surya-Meza * uttama
Surya-Vrizabha
Surya-Mithunaya
Surya-Karkata
Surya-Simha * swakshetra
Surya-Kanya
Surya-Vanika * nichha
Surya-Vrizchika
Surya-Dhanuzya
Surya-Makara
Surya-Kumbha
Surya-Meena
Surya in bhava-1
Surya in bhava-2
Surya in bhava-3
Surya in bhava-4
Surya in bhava-5
Surya in bhava-6
Surya in bhava-7
Surya in bhava-8
Surya in bhava-9
Surya in bhava-10 * digbala
Surya in bhava-11
Surya in bhava-12
Via the bulldozer action of elephant-headed Shri Ganesha, Professor Ketu; pushes away all obstacles on
the spiritual path. Surya is divine intelligence seeking expression in the human being.
Barring an unfortunate 6/12 angle, Professor Ketu; and Surya can cooperate.
Professor Ketu; clears the path for pilgrimage, and Surya supplies the ego entitlement to travel that
path. the native remains inward-focused, but with a surprisingly self-righteous outer expression. Often a
time of high adventure.
If Ketu and Surya are well-balanced in radix and navamsha, psychic sensitivity complements and
supplements the quest for certain truth.
If the radix Ketu/Surya angle is uncomfortable , expect some tension between spiritual detachment
and asserted moral principle.
Events related to Surya's bhava location, rulerships, or karaka functions
When Surya rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor
Suraja carries the potential to elevate the native into socially recognized positions of leadership duty
associated with politics, celebrity, charisma, egocentricity, royalty, brilliance, entertainment, game-
playing, literary and theatrical creativity. Promotion and obtainment of professional portfolio may be
expected.
For maximum results, Surya must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and Surya
should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.
Marriage
Any Surya period during any mahadasha may support ceremonial marriage, if Surya rules either the
navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting of the
primary axes of the nativity. Marriage during a Surya period may signify a uniquely creative, politically or
theatrically intelligent mate, gifting in social entertaining and community linkage, who is frequently one-
half of a political couple.
Maraka Agency for Professor Surya * Exit Opening for fleshdeath

When Surya rules bhava-2 or bhava-7, Professor Surya may becomes a potential marana-karaka who
gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).
For Karkata lagna Brightly Burning Surya maraka rules-2
For Kumbha lagna, Professor Surya maraka rules-7
For Karkata lagna or Kumbha lagna, maraka potential is enhanced if Surya occupies bhava-2 or Surya
occupies bhava-7.
Decease of relatives:
POTUS-37 Watergate 1913-1994 Richard Nixon experienced the fleshdeath of his wife POTUS-pair-37
Watergate 1912-1993 Pat Ryan Nixon * Ketu-Surya period * Surya rules 7th-from-Zukra
Ketu mahadasha + Chandra bhukti
graha pakvata : Chandra periods yield improved results after age 24 = the age of maturity for Chandra
What to Expect during a Chandra bhukti?
Evaluate the placements of Chandra.
Chandra in bhava-1
Chandra in bhava-2
Chandra in bhava-3
Chandra in bhava-4 * digbala
Chandra in bhava-5
Chandra in bhava-6
Chandra in bhava-7
Chandra in bhava-8
Chandra in bhava-9
Chandra in bhava-10
Chandra in bhava-11
Chandra in bhava-12
Chandra-Meza
Chandra-Vrishabha * uttama
Chandra-Mithunaya
Chandra-Karkata * swakshetra
Chandra-Simha
Chandra-Kanya
Chandra-Thula
Chandra-Vrizchika * nichha
Chandra-Dhanuzya
Chandra-Makara
Chandra-Kumbha
Chandra-Meena
General characteristics of a Chandra period
An era of amplified feelings for home and homeland. One may seek residence near the ocean shores, or
shipbound. Retreat to safety and a secure routine. Typically, Chandra periods mark times of quiet
retreat, ideally near the ocean. Emotional relationships are psychically sensitive and care-taking.
Emphasis on domestic routines, food and nurturing, caring for and serving others, staying close to home.
Chandra is the garha-karaka for household life. Promoting the experience of familiar, rhythmic, routines
and sheltered security Professor Chandra nearly always maintains some degree of comfort. Yet the
outcome depends significantly upon the angle between chidra-karaka Ketu agent of surrender to
impermanence and matri-karaka Chandra agent of ancestral deep roots. However any angle may
produce heightened feelings of patriotism, self-defense, attachment to parents, love of the land, need
for comfortable rhythms and routines, need for security.
Any nativity may expect an increase in the experiences associated with Chandra such as deeper
emotional sensitivity, engagement with matters of security and stability, cultural tap-roots, foundational
education, patriotism, defense of national-ethnic boundaries and fenced lands, as well as matters of the
mother and her folk.
The specific outcome of any Chandra period depends upon the bhava rulerships held by Chandra as
measured from both the radical lagna and the Chandra-lagna. Outcomes are also affected by drishti
entering Chandra, by the role of Chandra's planetary ruler, and very importantly by the bhava in which
Chandra resides. Chandra is so sensitive psycho-emotionally that Chandra bhukti outcomes are also
particularly influenced by transits of Rahu-Ketu or transits of Shani.
In Ketu-Chandra period, Chandra seeks shelter from sudden changes and insecurity along the pilgrim's
wandering path.
If Ketu and Chandra are well-balanced in radix and navamsha, psychic sensitivity complements and
supplements the quest for shelter and nurturing.
If the radix Ketu-Chandra angle is uncomfortable , expect some tension between spiritual detachment
and the demands of core family relationships.
Events related to Chandra's bhava location, rulerships, or karaka functions
When candescent Chandra rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra,
Professor Para carries the potential to elevate the native into socially recognized positions of career
authority and responsibilities. Promotion and obtainment of professional portfolio may be expected.
Professor Somana carries the potential to elevate the native into socially recognized positions of
leadership duty associated with parenting, schoolteaching, security and police protection , farming and
fishing, housing and real estate, vehicles and transportation (especially the safety aspects) ritualists and
routine-makers, patriotism , and all matters of nourishing and sustaining the place of settlement .
For maximum results, Chandra must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and
Professor Somana should possess other strengths via bhava rulership, razi, companion graha, drizti, inter
alia.
Particularly for Chandra karmapathi Thula lagna and also for Makara lagna where Chandra rules 10th-
from-10th, appointment to a higher position of social leadership can be expected to raise the social
reputation and increase public regard.
Marriage
Any Chandra period during any mahadasha may support ceremonial marriage, if Chandra rules either
the navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of
the required axes of the nativity. Chandra-timed marriage especially indicates Chandra qualities in the
marital union, including a parental mate, emotionally sensitive and responsive, a caretaker, nourisher,
guardian, defender, and patriot.
Maraka Agency for Professor Chandra * Exit Opening for fleshdeath
When candescent Chandra rules bhava-2 or bhava-7, Professor Somana becomes a potential marana-
karaka who gives teachings upon the subject of saturation (2) and balanced completion of the contract
(7).
Measured from Makara lagna, Chandra obtains maraka empowerment as ruler of jaya-bhava-7.
Measured from Mithunaya lagna, Chandra obtains maraka empowerment as ruler of dhana-bhava-2.
Ketu mahadasha +Mangala bhukti
graha pakvata : Mangala periods yield improved results after age 28 = the age of maturity for Kuja
What to Expect during a bhukti of Mangala?

Evaluate the placements of Mangala.
Mangala-Meza * Swakshetra
Mangala-Vrizabha
Mangala-Mithunaya
Mangala-Karkata * nichha
Mangala-Singha
Mangala-Kanya
Mangala-Thula
Mangala-Vrizchika * Swakshetra
Mangala-Dhanuzya
Mangala-Maraka * uttama
Mangala-Kumbha
Mangala-Meena
Mangala in bhava-1
Mangala in bhava-2
Mangala in bhava-3
Mangala in bhava-4
Mangala in bhava-5
Mangala in bhava-6
Mangala in bhava-7
Mangala in bhava-8
Mangala in bhava-9
Mangala in bhava-10 * dig-bala
Mangala in bhava-11
Mangala in bhava-12
Red Currant * ribes rubrum
A sudden burst of muscular, dynamic, competitive energy from Mangala changes Professor Ketu 's
passive mood.
Intolerance toward those not committed to the austerities of the path.
Separations and splits from those with whom one can no longer travel (whether the traveling is a
physical pilgrimage or one's path leads through more fixed life environments like school, home, and
work).
Separations are easy, due to Professor Ketu 's fundamental detachment. Rejection of those who are not
committed to the rigors of the path. Strict military style of spiritual discipline. Goal-oriented and
intolerant of weakness.
If Ketu and Mangala are well-balanced in radix and navamsha, psychic sensitivity complements and
supports the desire for a spiritual "win".
If the radix Ketu/Mangala angle is uncomfortable , expect some tension between spiritual detachment
and competitive instinct.
Events related to Mangala's bhava location, rulerships, or karaka functions
When Mangala rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor
Kuja carries the potential to elevate the native into socially recognized positions of career authority and
responsibilities. Promotion and obtainment of professional portfolio may be expected.
Mangala-type duties are typically associated with movement, dance, energy, competition, conquest,
innovation, engines and engineering, invasion, surgery, sexual pursuit, sport, physical body and its
sciences, military, explosion, drilling, diving, weaponry and warfare, heat, speed, investigation,
exploration, and male-dominated environments.
For maximum results, Kuja must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and
Professor Angarika should possess several strengths via bhava rulership, razi, companion graha, drizti,
inter alia.
Marriage
Any Mangala period during any mahadasha may support ceremonial marriage, if Kuja rules either the
navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu contacting one of the
required axes of the nativity. Mangala-timed marriage especially indicates the qualities of Angarika in
the marital union, including a physically athletic, competitive, exploratory, innovative, dynamically
energetic, or warlike mate.
Maraka Agency for Professor Mangala * Exit Opening for fleshdeath

When Mangala rules bhava-2 or bhava-7, Professor Kuja becomes a potential marana-karaka who gives
Measured from Vrishabha lagna and from Thula lagna, Mangala obtains maraka empowerment as ruler
of jaya-bhava-7.
Measured from Vrishabha lagna and from Meena lagna, Mangala obtains maraka empowerment as
ruler of dhana-bhava-2.
Decease of Relatives
Aquero 1844-1879 St. Bernadette of Lourdes on 08-Dec-1866 experienced the fleshdeath of her
mother (Bernarda age 22) * Ketu-Kuja period period * Kuja rules 12th-from-4th
commentary from Shri B.V. Raman,
Autobiography of a Vedic Astrologer , p. 99-100:
"It has been my experience over nearly sixty years that Rahu as sub-lord, whether in his own period or in
the period of other planets, would always create problems of a serious nature, affecting family and
personal matters, which would test the mental and physical stamina of an individual whatever be his
social, educational, or financial attainments.
It is also found, contrary to general belief, that planets like the Sun and Mercury, occupying Rahu's
constellations are capable of conferring happy results financially and career-wise but would create
situations in domestic life, which could shatter a person's self-confidence and make him experience
results which he would ordinarily never expect to happen.
There are of course exceptions which I will discuss in due course..."
Ketu mahadasha + Rahu bhukti
graha pakvata : Rahu periods yield improved results after age 48 = the age of maturity for Rahu
What to Expect during a Rahu bhukti?
Evaluate the placements of Rahu.
Now, consider each of these factors again with reference to Rahu's ruler . Rahu gives the effects of His
occupied bhava AND the bhava which are ruled by His lord.
Rahu in bhava-1
Rahu in bhava-2
Rahu in bhava-3 *
Rahu in bhava-4
Rahu in bhava-5
Rahu in bhava-6 *
Rahu in bhava-7
Rahu in bhava-8
Rahu in bhava-9
Rahu in bhava-10 *
Rahu in bhava-11*
Rahu in bhava-12
Rahu-Meza
Rahu-Vrizabha * uttama
Rahu-Mithunaya *
Rahu-Karkata *
Rahu-Singha * nichha
Rahu-Kanya *
Rahu-Thula *
Rahu-Vrizchika *
Rahu-Dhanuzya *
Rahu-Makara *
Rahu-Kumbha * swakshetra
Rahu-Meena *
Terms of contract in relationship alliance = R-K = 1-7 fixed angle
A fascinating person is likely to enter your life. Often a stunningly psychological period of intense
passion to possess a person, place, experience, or thing - coupled with the opposite expectation that the
object of desire is unobtainable.
On the basis of Professor Ketu 's spiritualized detachment which seems to be leading into monastic
austerities - willingly accepted - there springs into the center of attention an astoundingly energized,
ambitious, self-elevating, trickster figure.
One may feel that "I want what s/he wants" or "I want to do whatever s/he wants me to do." It seems
that one's own interests are completely allied with the interests of the Rahu personality and that one
has no independent or contradictory needs.
If Professor Ketu; occupies a dissolving bhava such as 8 or 12, one may feel very scattered. An internal
narrative may repeat the message that one cannot maintain an independent existence without the
defining identity provided by the Rahu figure.
Ketu-Rahu period is certainly not an ideal occasion to formalize a legal marriage. Yet motivated by the
urgency to lock in a commitment from the fascinating Rahu figure, it is possible for marriage to occur.
Generally a union during Ketu-Rahu bhukti = expedient for some ulterior purpose such as a personal
elevation in social rank.
After some years of uncertainty and wandering during the first half of the Ketu mahadasha (particularly
if Ketu or Ketu's lord occupies a dissolving bhava) one may crave access to privileges gained via marriage
to a higher-entitlement personality, such as marrying into a (perceived, Rahu) higher-rank family that is
distinguished by the appearance of prosperity, achievement, and ambition.
The wander-weary Ketu native may embrace Rahu's apparent powers without enquiring too deeply
behind the mask.
However under these camouflaged circumstances, a lasting union may be difficult to achieve. The
partner is not what s/he appears. Despite convincing exterior appearance, the mate may be indeed
unmatched, unequal, or unsuitable to the native.
During Ketu mahadasha one assumes the role of the disengaged Witness = always a spectator, never a
player.
Ketu = distant, scattered, sacrificial, non-attached .
Ketu-Rahu bhukti often brings Rahu-agents (usually in the role of partner) who are associated with
quiet, observant lifestyles (Ketu) which promise an absence of emotional drama and free-ranging
peripatetic movements unencumbered (Ketu) by baggage of attachment to persons, ideas, or actions.
Behind Rahu-camouflage, the partner-poseur seems to cultivate an environment of spiritual freedom

(Ketu) which at the same time promises fulfillment of ambition (Rahu) to obtain higher rank and
privilege via association with the elite targeted by Rahu
See Rahu's bhava conditions to identify that targeted elite.
The Rahu-agent signals empowerment to provide one with goal-oriented focus that offers respite from
the scattered, apathetic Ketu experience that is typically sustained throughout the Ketu mahadasha.
This masked agent apparently offers a highly attractive alternative to Ketu's constant wandering. Rahu
offers a view of Life at the Top, full of elite privilege and recognition.
Scatter-Focus; Attraction-Repulsion * akarshana ** vikarshana *; Abandonment-Reunion

The Rahu agent stimulates the attraction-scattering dynamic of Rahu-Ketu. The partner-agent may
appear to be calm but concerned, apathetic but alert.
In a very compelling illusion, due to the unique relationship between Rahu and Ketu, the Rahu-agent
may presumptively claim Entitlement as one's (long-lost)"Other Half".
Although Rahu is always scanning outward, looking for exploitable opportunities for self-promotion --
Ketu has eyes only for Rahu!
One may indeed self-elevate toward the entitlements of The Observers (the pitri) via obtainment of
greater spiritual detachment while in company with the Rahu agent(s). Yet this extraordinary
contradiction -- abandonment of material desire (Ketu) + ambition for recognition and privilege (Rahu)
ultimately creates what modern psychologists call"cognitive dissonance" holding simultaneous claim to
two mutually exclusive beliefs.
Toward the end of Ketu-Rahu bhukti it may become more obvious that most of the Rahu agent's
glamour is both illusory and ironic. If a key relationship has been formed during Ketu-Rahu period, the
end of Rahu bhukti does not always signal the end of the relationship. Guru who brings creative
humanistic expansion, including children, follows Rahu and Guru breaks the spell .
The logical contradiction creates an impossible conundrum which can only resolve in the fantasy world.
Ketu-Rahu bhukti can generate a contradictory inner narrative, exemplified by Doctor Doolittle 's
"pushmi-pullyu" two-headed fantasy animal.
Maximum nodal apathy (Ketu mahadasha) + strong nodal desires (Rahu bhukti) may provoke a
particularly sensitivity to fluctuations in the lunar cycles and thus in articulating this narrative one
sounds like a bit of a lunatic.
The profound apathy of the chidrakaraka Ketu-native who expects imminent separation can neither
accept nor reject chalakarakathe Rahu-agent's purported capability to provide reunification of halves
resulting in"completeness ".
Should the nativity feature very strong placements of Rahu-Ketu such as Kala Sarpa Yoga or Rahu in
bhava-1 or particularly Rahu in bhava-7, the effects of the Ketu-Rahu period can become highly
exaggerated with the entrance of a mesmerizing Rahu agent followed by a dramatic un-masking.
Having already surrendered to the inevitability of abandonment after several continuous years of Ketu-
ized distancing, one often feels psycho-emotionally overwhelmed, even delirious, in response to Rahu's
sudden infusion of passionate excitement.
One may be caught off guard.
Rahu-driven feeling = one MUST obtain this person, this power, this place, these privileges!
Yet Professor Rahu typically "bites off more than He can chew"
Rahu's achievements, however breath-taking and amazing, are not sustainable in the longer term
unless there are other more sober, sustaining, structural influences following the Rahu bhukti.
(If Guru is, for example, lord of a navamsha 1-7 or lord of 7th from Chandra then prognosis for
sustainability will increase.)
The characteristics of the specific obtainment urgent-ambition may be found in Rahu's rashi and the
bhava, with the bhava significations for Rahu-Ketu always being much strong than rashi values - perhaps
bhava definition accounts for 70% of the prediction while the placement of the ruler tells approximately
30% of the story.
These Rahu behaviors will apply to any Rahu bhukti during any mahadasha, but they feel especially
acute during Ketu mahadasha because the mind is so open under influence of no-boundaries Ketu.
Taboo Mixing (Rahu) of tribes and traditions may meet with no resistance (Ketu no barriers)
Yogaville 1914-2002 Swami Satchidananda in 1986 completed construction of the interfaith Lotus
Shrine which mixed 14 religious lineages into one garish (Rahu) pink concrete temple * Ketu-Rahu
period and Rahu-yuti-Chandra-5 theatre
Strange and sudden attractions and rejections . A passive, inexpressible desire to possess the
unattainable yet profoundly familiar Other. Deep subconscious recognition that this Other is the One.
(Ketu's undeniable "genetic" recognition of His missing head, Rahu.)
Anticipation of wholeness, but generally no lasting communion is possible due to the agent - the Rahu
person or Rahu empowerment - having fixed their gaze upon their own upward path.
the native and one's object remain interactive in the same local environment, yet the couple cannot
mate. Ketu looks longingly at Rahu, but Rahu looks passionately at Mt. Meru, where He wishes to sneak
in to the party of the gods. Rahu has no interest in Ketu.
One can see the Beloved, one's Other Half, yet One is not recognized. Like Ketu, one lacks the status
prestige that Rahu is seeking. Exhilaration, frustration, obsession, and certainty that the Other has now
been found. Yet the bond with this miraculously discovered Other cannot be consummated. Potential
for an experience of Unrequited love .
Ketu and Rahu are always well-balanced in radix and navamsha. Psychic sensitivity always
complements and supports obsessive-compulsive desire. Rahu and Ketu are crazy-making!
Marriage
Any Rahu period during any mahadasha may support ceremonial marriage, if a suitable transit of Rahu-
Ketu contacting one of the required axes of the nativity.
Rahu-timed marriage shows Rahu-the-Mixmaster at work. Rahu-timed marriage suggests an impulsive

but goal-oriented alliance. The partner often hails from a fascinatingly different set of cultural roots, a
different social class or race, or a different religion; these differences facilitate Rahu's over-reaching
ascent and are perceived as irresistible and exciting.
One may feel utterly fascinated or even psychologically obsessed with the must-have Other. Professor
Rahu sees a mesmerizing opportunity for expediently reaching His goals, and He acts decisively without
delay. There is relatively little time invested in preparation for the ceremony and there may be only
partial agreement of the families. So long as the partners continue to each reach their goals through
agency of the union, Rahu-timed marriages may endure as long as any other. Longevity of the marriage
depends upon the marriage profile elements in both nativities, particularly the 7th-from-Chandra.
Ketu-Rahu period has certain unique characteristics which include passionate attractions * akarshana *
to partners who may be simultaneously desirable (Rahu) and unavailable (Ketu). It may be a time to
experience the narrative of unrequited love, or to experience a passion for a person, place, or idea
which appears (Rahu) to be capable of satisfying the yearning of headless Ketu to join His severed body
Rahu. One is often in the throes of searching for one's own "lost" body and thus magnetically attracted
to the physical appearance of the Beloved.
A very busy man who had only recently divorced his second wife on a pretext, Bello Gallico 101-44
BCE Julius Caesar suddenly became fascinated with and married his third wife Calpurnia in the year 59
BCE.
Because Ketu's impossible yearning for wholeness is directed at Rahu whose gaze is fixated on material-
social achievements, often the Beloved does not "see" the native.
However, marriages can occur during the risk-taking Ketu-Rahu period . Longevity of the marriage
depends upon the marriage profile elements in both nativities, particularly the role of Rahu and the
characteristics of the 7th-from-Chandra.
POTUS-18 Civil War 1822-1885 Ulysses S. Grant married Julia Dent (the sister of his college roommate)
on 22-Aug-1848 during his Ketu-Rahu period. Typical of a Rahu-timed marriage, their families were
incompatible: hers were wealthy southern slave-owners who provided her a gracious education; his
were vehement northern abolitionists and alcohol-eschewing tea-totalers. Grant's parents so deeply
disagreed with his bride's family's qualities that, despite living only a day's journey away, they refused to
attend the wedding .
Grant's Rahu gives the effect of His ruler: the extremely complex yogakaraka-nichha-digbala-Shani-7
yuti uttama-Surya-parivartamsha-Mangala AND yuti roga-pathi Guru signifying war. Grant was an
alcoholic but also a gifted military commander. He bankrupted and binge-drank. Although he helped to
win the Civil War for the North, his presidency was rocked by corruption scandals. Through it all, his wife
Julia was intensely loyal to her marriage contract. After decades of troubles, at long last they arrived at a
position of widespread public respect (Rahu amplifying Shani-7).
Ketu is not concerned with consequences, while Rahu drives the ambitions.
Rahu co-rules Kumbha thus Rahu-Kumbha gains extra power . Rahu-Kumbha produces strong desire for
connected, orderly scientific pursuits involving somewhat wild, reckless, disruptive or exotic behaviors.
POTUS-26 National Parks Theodore Roosevelt = Rahu-Kumbha in 10 yuti Rahu drishti upon Mithuna
Chandra. according to Wikipedia, Roosevelt went on African Safari in 1908 during his Ketu-Rahu period,
"All told, Roosevelt and his companions killed or trapped over 11,397 animals "
Maraka Agency for Professor Ketu * Exit Opening for fleshdeath
As chidra-karaka, Ketu governs cut-off, severance, amputation, pulverization. nebulization, and all forms
of dematerializing, distancing and disregard. However Ketu's actions are typically triggered by a
narrative of escape or evaporation or being sucked into a vacuum. Ketu-Rahu period often signifies an
intense desire to be with someone or something that is materially unavailable and if that desire
becomes unbearable, it may trigger the escape-valve into the next world.
POTUS-32 Fireside Chats 1882-1945 Franklin D. Roosevelt left his body after a sudden and severe
stroke during Ketu-Rahu period, 12-April-1945. At the time of spirit's departure his fleshbody, FDR was
with his long-time secret lover Lucy Mercer and wracked by exhaustion from his nerve pain and from
the stress of WW-2. Rahu conditions of over-extension.
POTUS-37 Watergate 1913-1994 Richard Nixon 22-Apr-1994 decease (age 81) and cremation * Ketu-
Rahu period . Rahu conditions of over-extension.
Ketu mahadasha + Guru bhukti
graha pakvata: Guru periods yield improved results after age 16 = the age of maturity for Brihaspati
What to Expect during a Guru bhukti?
Evaluate the placements of Guru.
Guru-Meza
Guru-Vrizabha
Guru-Mithunaya
Guru-Karkata * uttama
Guru-Simha
Guru-Kanya
Guru-Thula
Guru-Vrizchika
Guru-Dhanuzya
Guru-Makara * nichha
Guru-Kumbha
Guru-Meena
Guru in bhava-1 * dig-bala
Guru in bhava-2
Guru in bhava-3
Guru in bhava-4
Guru in bhava-5
Guru in bhava-6
Guru in bhava-7
Guru in bhava-8
Guru in bhava-9
Guru in bhava-10
Guru in bhava-11
Guru in bhava-12
Poppies * papaveraceae
If the Ketu-Rahu relationship continues, it does so on the basis of the more authentic entitlements of
Brihaspati.
Naturally, look for Guru's role in the nativity to predict the next phase. (For example if Guru = lord of 1-7
navamsha or lord of yuvati-bhava, such a relationship whether personal-union or professional-advising
may well continue.)
From Ketu's detached and neutral perspective, one knows that the Other is present (proven during
Ketu-Rahu) yet Rahu's connection and wholeness may prove ineffable. Based in Guru faith and optimism
, one sallies forth into a phase of wisdom, travel, and encounters with teacher-preacher types
(Brihaspati).
The spiritual path is energized by Guru's wisdom teachings. One may expand the worldview via higher
education in"philosophy of" nearly any subject. Emphasis on theoretical and principled learning, rather
than rote or customary indoctrination.
On the basis of Ketu's detached indiscriminate ability to go where the wind doth blow, one develops a
philosophical openness to divine guidance without prejudice toward any particular form. Higher powers
may provide perhaps a different path than one might have presumed for oneself. A cheerful optimism,
grounded in neutrality and passive observation.
If Ketu and Guru are well-balanced in radix and navamsha, Ketu's 'Witness' observer role provides a
neutral basis for Guru's general optimism and the native enjoys a broad, slightly positive-valence
philosophical view.
If *Rahu* and Guru are in trine angles, the object of desire - be it a person, a deity, a magical power,
or an experience - will be obtained.
If the radix Ketu/Guru angle is uncomfortable , expect some tension between spiritual detachment
and competitive instinct.
Children
Guru bhukti of any mahadasha are naturally fertile periods which tend to produce children on the basis
of Brihaspati's role as a natural putra-putriki karaka without regard to bhava rulerships or other rules.
Even an otherwise child-resistant nativity may produce children during Guru Bhukti, so long as samchara
Rahu-Ketu are transiting a key lagna.
Higher Education and Theoretical or Doctrinal Awards
Naturally Guru's bhava determines the manifestation of this bhukti. Overall, Guru periods signify the
arrival of a significant teacher-preacher figure within wise, sacred locations. The locations are often
determined by the residential bhava of Guru. For example Guru-12 location would be meditative or
imaginative or distant world, whereas Guru-9 would be a classic university setting but Guru-4 would be
a local settlement and Guru-3 likely a commercial business.
The emphasis is on wisdom and expansion. Periods of Brihaspati the university-karaka are likely times to
complete a tertiary diploma following many (Guru) years of study, particularly if Guru is otherwise
associated by rashi or by bhava, and particularly if the native intends to use their knowledge in order to
teach.
Marriage
Any Guru period during any mahadasha may support ceremonial marriage, if Brihaspati rules either the
navamsha-1 or the navamsha-7 AND there occurs a suitable transit of Rahu-Ketu to one of the required
axes of the nativity. Especially indicates a fertile mate, a philosopher, a patron, a preacher or a priest,
one well suited to the role of father.
Maraka Agency for Professor Brihaspati * Exit Opening for fleshdeath
When Guru rules bhava-2 or bhava-7, Brihaspati becomes a potential marana-karaka who gives
Measured from Mithunaya lagna or from Kanya lagna, Brihaspati obtains maraka empowerment as ruler
of jaya-bhava-7.
Measured from Vrizchika lagna or from Kumbha lagna, Brihaspati obtains maraka empowerment as
ruler of dhana-bhava-2.
Decease of relatives;
Ketu mahadasha + Shani bhukti
graha pakvata : Shani periods yield improved results after age 36 = the age of maturity for Shani
What to Expect during a Shani bhukti?
Evaluate the placements of Shani.
Shani in Bhava-1
Shani in bhava-2
Shani in Bhava-3
Shani in Bhava-4
Shani in Bhava-5
Shani in Bhava-6
Shani in Bhava-7 * digbala

Shani in Bhava-8
Shani in Bhava-9
Shani in Bhava-10
Shani in Bhava-11
Shani in Bhava-12
Shani-Meza * nichha
Shani-Vrizabha
Shani-Mithunaya
Shani-Karkata
Shani-Simha
Shani-Kanya
Shani-Thula * uttama
Shani-Vrizchika
Shani-Dhanuzya
Shani-Makara
Shani-Kumbha
Shani-Meena
Optimism may turn to skepticism and even despair during this double-challenge period, as Ketu
continues to dissipate the world of coherent forms whilst Shani 's cold realism mandates disciplined self-
control. Along the path. Focus on work, and spiritual practices.
The delicacy and sensitivity of one's psychic perceptions (Ketu) may be challenged by a thoughtless,
mechanized, rules-for-the-sake-of-rules institution or socially regulated hierarchy (Shani).
As the Ketu mahadasha moves into its seventh bhukti , one may continue to feel unanchored socially
and emotionally with a tendency to float away from the normal field of perception. The individual
identity nearly disappears. Doubled loss of ego-membrane coherence is perceived via the effects of two
anti-ego agents Ketu and Shani. Ketu continues to suggest openness to other-worldly experience
coupled with psychological invisibility. And yet this is a Shani bhukti! There is work to be done!
Work process is high-demand low-resource (Shani). Since one is feeling Ketu-detached and disinvested
from material outcomes, the usual process of evaluation and justification measured by material
outcomes does not function very well. Yet one proceeds, locked into the structure of time and the
institutional rules (Shani).
Regarding all bhukti of Shani * for Thula and Vrishabha lagna only
Yogakaraka Shani produces a hard-labor building-block phase that forms a step upon one's longer career
ladder.
Thula lagna focuses on foundational schooling (4) and intellectual scholarship (5).
Vrishabha lagna focuses on indoctrination into theory and dogma (9) and professionalization toward
socially responsible leadership (10).
Despite a low-resources environment which connotes material scarcity, all of the essential working
pieces are provided. One tends to bunker-down and get the work done, whilst simultaneously
perceiving that the work is meaningless. The institutional system (Shani) generates tasks which are duly
completed whilst life is pervaded by a persistent sense of exhaustion and ennui (Ketu).
Presuming that neither Ketu nor Shani are located in bhava-3, the mental health state benefits from
Ketu's detachment and Shani's structure. (However Shani-3 or Ketu-3 can be depressed during an period
of Ketu or Shani.) One is usually too busy working to feel depressed. Little time or opportunity for
drama. Nothing unnecessary is provided however nothing unnecessary is of interest.
There may be at least one moment of feeling close to death due to Shani-Ketu both being mortal
separators.
If Ketu and Shani are well-balanced in radix and navamsha, psychic sensitivity complements and
supports Shani's neutrality, dedicated hard work and following the rules
If the radix Ketu-to-Shani angle is less benevolent (especially with the awkward shad-ashtaka 6/8
angle) it is reasonable to expect some conflict between spiritual detachment (Ketu) and institutionally
required work duties (Shani).
The previous Ketu-Guru period has been spiritually expansive and permissive. During the philosophical
theoretical abstract Ketu-Guru period, one floats through the teachings about unrealism. With the mind
freed to travel the realms of pure thought, little in the way of material consequences is experienced
during broad-minded, theoretical Guru bhukti. Ketu-Shani period may introduce a new era of social-
material accountability to the universal ordering systems.
"Penalty" means "weight" (Shani)
Vimshottari bhukti of Shani are generally easier to endure as one grows older. Acceptance of the
structure of the law becomes easier after Professor Shani has matured at age 36, and acceptance
continues to ease as the decades progress. The older one gets chronologically, the more aligned one
may feel with the architectonic of the innumerable nested systems of universal order.
Older folks may more easily accept that by residing within these nested rule-ordered systems one may
have earned a penalty through some previous irregularity; and that the system for the good of all
concerned will eventually act to correct that imbalance-seeking-a-remedy by applying a weighty
consequence or a penalty. Further, older folks tend to accommodate rather than fight the regulatory
penalty, displaying a sober neutrality befitting their seasoned experience in the material world.
For many, Ketu-Shani period is purely exhausting. The weight is unsustainable and one retreats. If Budha
is supportive, the next bhukti of Budha might show improvement, but if Budha is beset by challenges
then life may feel as if it is grinding to a halt.
POTUS-pair-06 1775-1852 Louisa Johnson Adams Budha-yuti-Ketu + Surya-yuti-Zukra. John Q. Adams
was elected POTUS-06 during Louisa's Ketu-Shani period, and the subsequent Ketu-Budha chidra dasha
evoked all of the scatterings of Ketu yuti Surya-Budha-Zukra. Mrs. Adams was expected to play a key
role in establishing her husband's presidential administration. Her duties included formal entertaining
and general hospitality to all of his political supporters. Yet, instead of reinforcing his social network, she
was beset by illness (Chandra-6) and a severe melancholia (depression). She felt so tired and apathetic
toward her social obligations that her husband complained bitterly in his journals. In the end, her
husband's mother POTUS-pair-02 Letters 1744-1818 Abigail Adams (herself a former president's wife)
came to manage the staff and run the parties. Louisa simply could not do it.
Special situation for dusthamsha-pathi Shani for Simha lagna and Kanya lagna
Even for the chronologically mature native, for the Kanya and Simha radical lagna nativities, Professor
Shani-the-System ruler of bhava-6 may teach a particularly punitive lesson for purpose of correction
regarding previous un-contractual actions, imbalanced treatment of others, or betrayal of trust -
particularly in a marriage.
An Ice Age Begins
If the previous bhukti of Guru has centered on theoretical teachings while ignoring data that could
disprove the theories, it may be a shock when Guru's inclusive global perspective shifts to Shani's regime
of strict methods,"provings "and limitations. Guru's generously guiding lights have seemingly been
extinguished. Shani's brittle, cold darkness comes on. Professor Shani's merciless insistence on practical
reality and hard rules of survival may seem like the onset of a nuclear winter. The system and the people
in it may seem to behave"coldly" with icy disregard (Ketu) for one's personal, individual welfare.
For both Simha lagna and Kanya lagna, Shani rules bhava-6 while Professor Ketu is the chidra-karaka.
After Ketu-Guru's emphasis on theoretical or doctrinal perspectives and granting permissive allowance
to act without consequences, Budha-Shani period may "get real"and impose penalties for negligence,
including divorce.
For Simha lagna, Professor Shani instructs in both the dissolution of alliance (6) and in the
maintenance of alliance (7) suggesting that the marital or business contract may prove intractable with
significant consequences for exiting the union. For Kanya lagna, Professor Shani instructs in both the
dissolution of alliance (6) and in the welfare of children (5) suggesting that along with divorce may come
a heavy responsibility for the kids.
Ketu-Shani period is certainly not an inevitable era of divorce. Shani may produce other outcomes of
imbalance-seeking-a-remedy such as illness, addiction, poverty, servitude, and exploitation which can be
endured (Shani) while maintaining the marriage contract.
If the marriage is continued then Ketu-Shani is at minimum a heavy-weighted, sober, survival-thinking

era at the end of which some unsustainable relationship or behavior must be released.
For all other radical lagna
Ketu-Shani period is a time of reckoning when materially tangible eliminations and separations "test"
one in order to prove or disprove the theoretical beliefs. Professor Shani says now we shall see whether
Professor Guru's cherished conceptual views are materially true. If Guru has been delivering a
convenient truth based on pre-selected information, then Shani's job is to expose the operational
structure that is supporting those beliefs to see whether the ideology is sustainable or not.
Ketu-Shani imposes a realistic maturity upon the personal narrative. Philosophical claims are disproven
by the facts of human behavior. Optimistic delusions about relationships may be flash-frozen then
shattered as a method of exposing the truth behind the presumptions. It is harsh but clarifying, and the
mental health benefits are measurable due to the eradication of delusion via methods of testing and
proving.
Usually Shani imposes a culture of realism which judges all experience on the basis of material
sustainability. Thus relationships, careers, ideologies, visions of the future, and cherished ideals which
cannot stand the test of reality must be removed.
Age is crucial
Professor Shani soberly refuses to support ideals of individual centrality. He harshly denies the glamour
of romance, charisma, and intellect (all expressions of Surya). Before one reaches the age of 36, a Ketu-
Shani period could potentially feel crushing, devastating, and ego-annihilating particularly in the matter
of Ketu's amputative specialty"the break-up".
Cold and Bitter
During the adolescent or young-adult years when the future should glitter brilliantly inviting romance
and creative intelligence to flourish, the Ketu-Shani period may seem like a tour through T.S. Eliot's "The
Waste Land " (written about the hideous misery of World-War-1). The young-at-heart may feel old-in-
tooth, at least until the Ketu-Budha periods brings back some adolescent friskiness.
Those older than 36 - can weather Shani's dark realism more successfully. As a general rule, the older
one is at the time of Budha-Shani period, the more one appreciates Professor Shani's minimalist
aesthetic.
"The system" of universal ordering via associative and distributive networks reaches an optimal
maximum during any Shani bhukti. Shanaicarya gives the strongest results for the rashi of His
mulatrikona Kumbha.
For Simha lagna nativities which tend to acquire an elder spouse, Shani may indicate a brief karmic
situation with the life-partner that is most often characterized by the natural limitations of aging and
time. For the native, temporary imbalances-seeking-remedy of the bones and cartilage, particularly the
knees, may signal a deeper imbalance-seeking-a-remedy caused by resistance to releasing unsustainable
commitments.
In the case of Kanya lagna, Ketu-Shani period may produce temporary conditions animosity or illness.
Ketu-Guru period may have permitted some brief over-extension in matters of 4-home-school-parents
and 7-relationship-trust-agreement which now arrive to a state of correction. Nerve-and-skin ailments
or criminal accusations may unfold.
Shani bhukti gives most salient material effects per radical lagna according to the bhava that is Kumbha.
If Shani occupies or casts drishti into Kumbha, the effects may be more rigidly realistic.
Mesha lagna = corrective realism related to bhava-11 * economic marketplace, salary, income, cold or
rigid friendships. If the nativity contains Mesha-Chandra, these effects impact the emotional (not
material) level of perception.
Vrishabha lagna = corrective realism related to bhava-10 * professional dignity, cold or rigid boss or
statutory authority. If the nativity contains Vrishabha-Chandra, these effects impact the emotional (not
Mithuna lagna = corrective realism related to bhava-9 * indoctrination, guru, professor, theory,
university, cold or rigid father-figure. If the nativity contains Mithunaya-Chandra, these effects impact
the emotional (not material) level of perception.
Karkata lagna = corrective realism related to bhava-8 * hidden assets, secret relationships, taxes, cold
or rigid in-laws. If the nativity contains Karkata-Chandra, these effects impact the emotional (not
Simha lagna = corrective realism related to bhava-7 * legal contracts, terms of agreement, advisors,
attorneys, cold or rigid life-partner. If the nativity contains Simha-Chandra, these effects impact the
emotional (not material) level of perception.
Kanya lagna = corrective realism related to bhava-6 * litigation, accusation, servitude, injustice,
nervous ailments, cold or rigid maternal relatives. If the nativity contains Kanya-Chandra, these effects
impact the emotional (not material) level of perception.
Thula lagna = corrective realism related to bhava-5 * romance, children, creative intelligence, cold or
rigid heart. If the nativity contains Thula-Chandra, these effects impact the emotional (not material)
level of perception.
Vrizchika lagna = corrective realism related to bhava-4 * home, owned property, schooling, cold or
rigid mother-figure. If the nativity contains Vrischika-Chandra, these effects impact the emotional (not
Dhanuzya lagna = corrective realism related to bhava-3 * business, communication, mercantile

operations, cold or rigid sibling-cohort. If the nativity contains Dhanuzya-Chandra, these effects impact
the emotional (not material) level of perception.
Makara lagna = corrective realism related to bhava-2 * treasuries, knowledge, banking, collections,
cold or rigid family lineage. If the nativity contains Makara-Chandra, these effects impact the emotional
(not material) level of perception.
Kumbha lagna = corrective realism related to bhava-1 * personality, appearance, vital energy, cold or
rigid fleshbody. If the nativity contains Kumbha-Chandra, these effects impact the emotional (not
Meena lagna = corrective realism related to bhava-12 * imagine, dreams, foreign residence, cold or
rigid spiritual guidance. If the nativity contains Meena-Chandra, these effects impact the emotional (not
Shani is not a starter * Shani is a finisher.
Shani's job is to freeze forward movement in order to impose law-and-order in the world. Shani is an
agent of time, aging, rewards given after works achieved, proven mastery , socially responsibility,
dignified labor, and public respect. Shani allows only very slow progress and often no progress at all; His
preferred condition is fixed, cold, wooden, stony stasis.
Ketu's perceptions operates mainly in the spiritual plane. Ketu and Shani control two realms which are
"worlds apart". The Ketu-Shani experience is peculiar. Ketu creates a seven-year long mahadasha
environment that emphasizes the absence of inherent meaning. Then Shani arrives as the ruler of the
seventh bhukti, imposing a strict order of work and reward after accomplishment.
Within a Ketu-ruled wandering field of perception that is disconnected from socially approved meanings,
bhukti-pathi Shani applies regular and systematic conditions. Generally one is working hard according to
Professor Shani's rules.
But importantly, the meaning of the work is conferred by the social order, by the institutions, and by the
phenomenon of Time -- not by the native. One's family and other non-institutional relationships may be
unable to register the purpose of one's diligent efforts during Ketu-Shani period. Ketu-Shani period may
feel like working in a vacuum.
Potential for dushthamsha related anxiety and stress:
For Simha nativities, Professor Shani's test of personal dignity in the face of social impunity may
involve stress-related illness, usurious debts, workplace animosity or marital discord (6).
For Karkata natives, the test of Shani ruler of 7-and-8 may expose a bitter but realistic truth once
masked by emotional illusions of safety, especially regarding spousal in-laws, marital assets and hidden
affairs. The native must prove that one can establish one's own safety structure without unreliable
others.
For the radical Meena nativity, the test of ruler-of-12 Shani is rarely harmful, but a mandatory retreat
into sanctuary may be required. Shani being also L-11, friendships although limited can continue, and
marketplace income remains steady.
Tiring perhaps; restrictive; uncreative; and definitely overworked... but not harmful to body or spirit.
Ketu-Shani imposes a quieting order.
Events related to Shani's bhava location, rulerships, or karaka functions
When Shani rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor
Shanaicarya carries the potential to elevate the native into socially recognized positions of leadership
duty associated with governance, regulation, systematization, hierarchies, and the maintenance of the
social order. Promotion and obtainment of professional portfolio may be expected.
For maximum results, Shani must occupy a supportive angle vis-a-vis Mahadashapathi Ketuva, and Shani
should possess other strengths via bhava rulership, razi, companion graha, drizti, inter alia.
Marriage
Any Shani bhukti during any mahadasha may support ceremonial marriage, if Shani rules either the
axes of the nativity.
Weddings matched to a jarana-karaka Shani bhukti especially indicate an elder, more experienced, or
more senior mate. Shani durosha-karaka also suggests a sober and socially responsible person
characterized by longevity and endurance. Shani niyama-karaka indicates that Shani-timed weddings (in
any mahadasha) may be the required result of social rules, and the spouses may be marrying as an
expression of social duty. Shani-ruled events often carry the weight of pressing material-social
obligations.
France-Pres 1890-1970 Memoires de Guerre Charles de Gaulle was married on 07-April-1921 (his age
31) during Ketu-Shani period * Shani rules navamsha-1 * samchara Rahu-Ketu via Thula-Mesha contact
navamsha Chandra
Maraka Agency for Professor Shani * Exit Opening for fleshdeath
When Shani rules bhava-2 or bhava-7, Professor Shanaicarya becomes a potential marana-karaka who
gives teachings upon the subject of saturation (2) and balanced completion of the contract (7).
Measured from Karkata lagna or from Simha lagna, Shani obtains maraka empowerment as ruler of jaya-
bhava-7.
POTUS-pair-16 Illinois 1818-1882 Mary Todd Lincoln left her body on 16-July-1882 during Ketu-Shani
period (age 63). Shani maraka rules-7.
Measured from Dhanuzya lagna or Makara lagna, Shani obtains maraka empowerment as ruler of
dhana-bhava-2.
Gospel of Wealth 1835-1919 Andrew Carnegie * Makara lagna 11-Aug-1919 fleshdeath (age 83) *
Ketu-Shani period * Shani maraka rules-2
The Final Bhukti brings end-of-cycle, conclusion, closure.

chid * cut
Chidra-dasha, the final few months of"cutting", may disconnect residual attachments to finished,
completed, outdated behaviors so that one may move forward upon the spiritual path.
"chid" from Koeln Sanskrit Lexicon
chid (chedi)
IE cognate Latin 'scindo' (rescind)
to cut off, amputate, cut through, hew, chop, split, pierce
to divide, separate from
to destroy, annihilate, efface, blot out
Passive = to be split or cut, break
to cut off. to cause to cut off or through cutting, cutting off. cutting through
splitting, piercing
destroying, annihilating, removing
the divisor, denominator
Ketu mahadasha + Budha bhukti
chidra-dasha

graha pakvata: Budha periods yield improved results after age 32 = the age of maturity for Budha
What to Expect during a Budha bhukti?
Evaluate the placements of Budha.
Has the bhukti-pathi matured?
Are the mahadasha-pathi and the bhukti-pathi mutually friendly?
Budha-Meza
Budha-Vrishabha
Budha-Mithunaya
Budha-Karkata
Budha-Simha
Budha-Kanya * uttama
Budha-Thula
Budha-Vrizchika
Budha-Dhanuzya
Budha-Makara
Budha-Kumbha
Budha-Meena * nichha
Budha in bhava-1 * digbala
Budha in bhava-2
Budha in bhava-3
Budha in bhava-4
Budha in bhava-5
Budha in bhava-6
Budha in bhava-7
Budha in bhava-8
Budha in bhava-9
Budha in bhava-10
Budha in bhava-11
Budha in bhava-12
* chidra-dasha * Final bhukti of the seven year Mahadasha of Ketu
The final bhukti requires cutting-off, release, return of unusable energy, forgiveness
Unless the native is younger than age 24, the Budha narrative has been ongoing for quite a long time -
throughout the 17 years of Budha mahadasha. Thus the internal narrator voice is well established in the
interior talking mind (Budha) and hearing it will not feel like anything new.
Budha is a planner, an analyst, a describer, an instructor, and an explainer.
If Budha is strong, one may be already making plans for the next phase of life which will be Zukra
Mahadasha. Typically the Ketu-Budha bhukti does not yet materialize the plans but may be outlining and
strategizing in detail for a forthcoming re-focused push back into the world of attachments.
Ketu-Budha = the Summary = Concluding Report = Debriefing stage of the Ketu pilgrimage. Praise for the
deep interior awareness achieved, and release of unsustainable beliefs and expectations.
Ketu is still pushing away obstacles to spiritual progress, removing attachments, and perpetuating
discontent with material reality. Budha wants to think, analyze, to discuss. Budha realizes that the path
of pilgrimage is ending, a One feels the urge to make a plan (Budha) for the future.
Yet Ketu the passive observer resists mental involvement with the world, and concrete discussions
quickly turn into mystical musings. The only type of plan that Budha can develop is a slightly more
detailed continuation of the wander -- albeit this final phase of pilgrimage is a bit more commercially
engaged.
Mental restlessness and confusion.
Work undertaken for practical reasons may seem unsuitable, difficult to complete since Ketu is not a
completer but rather a disperser. Yet survival needs persist and the work must be done whether suitable
or not. Therefore generally: apathy and ennui. Good for partnership and conversation with fellow
travelers; short-term travels such as visits to temples and ashrams; visits to family and friends.
Conversations, though frequent, tend toward aimless musings. Ketu's spacey intuitiveness provides an
unstable foundation for Budha's mundane counting and conversational practices. No sense of direction,
and a deep unhappiness from inability for form a clear, mentally precise future plan.
Tremendous gap between the longing for a spiritual life that is like looking into a still pool of clear water,
versus the mentally busy, daily chat and chatter of modern commercial life.
Often a mix of activities, none of them grounded in spiritual practice, and adolescent frustration with
things being just too difficult and complicated. Not quite ready to come out of one's shell. A sibling-type
relationship offers protection.
The path of pilgrimage is essentially completed by the end of Ketu/Budha period. the native has
journeyed long enough. The sibling-type partnerships formed during Ketu/Budha may develop into
something sweeter during the forthcoming Zukra Mahadasha.
But even if the native continues alone, one is finished with the emptiness, the disconnectedness, the
minimalist lifestyle, and perpetual wandering of Ketu.
Austerity shifts to acquisitiveness, and loneliness to loving daily union.
Zukra will seek luxury; marriage partnership; and knowledge of human love.
If Ketu and Budha are well-balanced in radix and navamsha, psychic sensitivity complements and
supports Budha's planning, scheduling, accounting, and communication agenda.
If the radix Ketu/Budha angle is uncomfortable , expect some tension between spiritual detachment
and daily conversational interactions with others. Mental breakdown is possible.
Best to wrap up ongoing projects and cut your losses on any possibilities long cherished which for their
own reasons did not reach their full potential.
chidra-dasha of Budha = time to de-clutter, scale back, and relax to clear the mind in anticipation of the
exciting new Zukra period forthcoming.
Lung ailments such as pneumonia * Budha lungs * may signal that one has received permission to exit
the flesh-body. However normally the present incarnation will persist whilst enduring a feeling a
depletion, which signifies organic processing of grief.
Events related to Budha's bhava location, rulerships, or karaka functions

When Budha rules the 7th or 10th radical bhava or10th navamsha or 10th-from-Chandra, Professor Para
carries the potential to elevate the native into socially recognized positions of career authority and
responsibilities. Promotion and obtainment of professional portfolio may be expected.
Budha-types duties are typically associated with communication, commercial business , marketing,
instruction, media-messaging, evangelism, publication, reports and announcements, planning and
analysis, management, manufacturing, manipulation, handcraft, apprenticeship, clinical practice, and
cooperative work in cohort, entourage, ensemble performers, or team environments.
For maximum results, Budha must occupy a supportive angle vis-a-vis Mahadashapathi Ketu, and
Professor Budha-Margara should possess other strengths via bhava rulership, razi, companion graha,
drizti, inter alia.
Special considerations for Rank-and-Status Raise during the chidra-dasha
The closure-and-completion signification of the chidra-dasha does not alter the benefits of public honors
bestowed during the chidra-dasha. Yet the promotion in rank that may be obtained during this final
bhukti may signify the end of a period of respected accomplishments rather than the beginning of a new
era of public responsibilities.
Typically the titles bestowed during a chidra-dasha social promotion are honorific and summative in
nature rather than formative toward the next phase career development. Nevertheless if Professor
Bhrigu is materially strong , the entitlement or authority received even at this time of forgiveness and
conclusion may carry forward into the subsequent Mahadasha of Zukra.
Marriage
Any Budha period during any mahadasha may support ceremonial marriage, if Budha rules either the
axes of the nativity.
However considering that the Ketu-Budha period is the chidra-dasha this particular bhukti of Budha may
be less comfortable for contractual alliances.
Maraka Agency for Professor Budha * Exit Opening for fleshdeath
When Professor Budha rules maraka-2 or Budha rules maraka-7, the Kumara * communicator *
becomes a potential marana-karaka who gives teachings upon the subject of saturation (2) and balanced
completion of the contract (7).
Measured from Meena lagna or from Dhanuzya lagna, Budha obtains maraka empowerment as ruler of
jaya-bhava-7.
Measured from Vrishabha lagna or Simha lagna, Budha obtains maraka empowerment as ruler of dhana-
bhava-2.
Predict Ketu Mahadasha effects via placements of (1) Ketu's bhava and (2) characteristics of Chandra
Chandra in bhava-1 + Ketu-3
Golden Girls 1934-2010 Rue McClanahan * Rohini
Chandra in bhava-2
Chandra in bhava-3
Chandra in bhava-4 * digbala + Ketu-9

Heartbreak Hotel 1935-1977 Elvis Presley * shatataraka + Shani
Chandra in bhava-5
Chandra in bhava-6
Chandra in bhava-7
Chandra in bhava-8
Chandra in bhava-9
Contempt 1934- drama-activist Brigitte Bardot
Chandra in bhava-10
POTUS-06 American System 1767-1868 John Quincy Adams * Chandra-yuti-Rahu
POTUS-19 Railroad Strike 1822-1893 Rutherford B. Hayes * krittika + Guru
Out on a Limb 1934- drama-author Shirley MacLaine * purvaphalguni
Chandra in bhava-11
Chandra in bhava-12
As I Lay Dying 1897-1962 William Faulkner * uttaraphalguni + Zukra
KetuFogPagoda.jpg
Om_mani.jpgfile update: 18-Nov-2017
Copyright 1994-2094 by Barbara Pijan Lama * Contact* How to Request a Jyotisha Reading

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Rahu-Ketu Period: A Time of Two Minds

Rahu-Ketu: Directory of Jyotisha Descriptions

effects of Rahu-Ketu Vimshottari Periods

Predicting the Effects of Ketu period

Rahu-Ketu gochara Trimshamsha lagna

What to expect (in general) during bhukti of

Ketu Yuti Other Graha

Rahu-Ketu Amplify, magnify, and exacerbate

Rahu periods and Ketu periods are dominated

Psycho-mental Bondage of Rahu-Ketu

In Rahu periods, it is a bondage of desire for

At the higher levels of consciousness, the

Although one accepts the need for an orderly

In Ketu periods, it is a bondage of resentful

(The projected object will be described by

At the higher levels of consciousness, the

Ideally, one achieves a neutral acceptance of

During Rahu periods - whether the longer 18-

Details of Rahu 's position - lordship, rashi,

According to the nature of Rahu in the

One will connect most intensely with Others

Rahu also imbues the various relationships

Rahu has a passionate desire for the Amrita or

Professor Rahu is an impostor. Rahu-desire is

Desire is the single leading cause of

Good desires, bad desires, all desires are Rahu :)

Even morally 'good' desires are still desires,

Even the 'last time around' type of desires,

Rahu's desires are partiallysatisfied, but it is

Saints and the rest of us:

For a great saint, Rahu may enflame their

For the average person, Rahu often functions

Sometimes Rahu is positioned to crave not

Rahu is neither good nor bad in the big

he supposed reasoning behind Rahu's desire-

Rahu periods are naturally impulsive and not

What to expect(in general) during bhukti of

Ketu is mokshakaraka,the significator of

Ketu supports and rewards a wide variety of

Shri Ganesha is the remover of obstacles. He

Common expressions of Ketu periods are loss

The person' s awareness has shifted very

But also something quite dysfunctional

Most people are social creatures, so a

chidra-dasha final bhukti * final sub-

"chid" from Koeln Sanskrit Lexicon to cut off, amputate,

chidra * torn asunder,

Ketu Mahadasha Ketu-Budha

7+ years Closure, forgiveness,

the end of Ketu

Ketu's bhava and His lord

(Except for Thula lagna and

The method of forgiveness

For Dhanus lagna, Budha =

At the end of Ketu

The era of excessive

Much depends on the angle

Zukra Mahadasha Zukra-Ketu

20+ years Closure, forgiveness,

How Zukra-Ketu officiates

The method of forgiveness

If Ketu occupies the 4th,

In either case, matters of

Ketu gazes longingly at His