1.

MEṢA LAGNA

Meṣa is governed by Maṅgala, the commander of armed forces. Therefore, the characteristics
of Maṅgala is seen in one born in this Rāśi. The person is middle statured, having powerful limbs,
triangular face, dark and thick eyebrows, long neck, dark and curly hair and broad shoulders.
One born in the first half of the Rāśi is of darker complexion, and one born in the second half is
of ruddy complexion.

One born in Meṣa Lagna is enterprising, energetic, impulsive, enthusiastic, courageous,

outspoken, and capable of carrying out daring work. They have a high energy level and are
rational decision-maker. They are highly courageous and quick in reacting. Their temper
sometimes sore high. They are self-reliant, ambitious and confidant. They are boundless spirit
and independent. They abhor restrictions and interference. They do not like to take orders and
self-willed. They are emotional, charitable, full of zeal, like to remain in groups. They are
impulsive and reckless and therefore prone to accidents.

The key features of this Lagna are (1) highly irascible, (2) intent of visiting foreign places, (3)
miserly, (4) lean physique, (5) less happiness and comforts, (6) full of jealousy, (7) stammering
or unclear speech, ( 8 ) troubled by pitta and vāta diseases, and complaints of heat, (9) skilful in
performance, (10) timid, (11) religious, (12) not very intelligent, (13) destroy others’ wealth, (14)
fickle-minded, (15) enjoy pleasures, (16) famous, (17) ugly nails, (18) bereft of brothers, (19)
abandoned by father, (20) walk fast, (21) inactive (or unlucky) children, (22) various kinds of
wealth, (23) virtuous, (24) wife hails from a lowly background, (25) wife is criticized even by her
people, (26) derive happiness and wealth in undesirable manners.

There is a powerful influence of Agnitattva on the people of this Lagna. Agnitattva denotes
Kṣatriya Varṇa or the warrior class. The Rāśi of Agnitattva and lorded by Agnitattva Graha
Maṅgala and this is the Uccarāśi for another Agnitattva Graha, Sūrya. Besides that, Maṅgala is
also the commander of the Devatā’s army, who normally have a commanding nature and an
irascible temper. These qualities are seen in the people of this Lagna, making the person irascible
or wrathful. It is also seen that people of this Lagna also use foul language and often use swear
words.

The strong influence of Agnitattva coupled with Cararāśi indicates that they are inclined to visit
foreign lands. Cararāśi indicates mobility. The Rāśi has a significant influence of Sūrya, making
the person leave homeland and move to a foreign land. Sūrya in the Lagna normally indicates
that the person changes his birthplace and settle elsewhere. Settling in the birthplace is
challenging due to high energy level as indicated by the impact of Sūrya, Maṅgala and Cararāśi.
Normally high energy equates to high mobility. For these people, since Maṅgala attains Nīca in
the Sukhabhāva, the Bhāva of home, they hardly find happiness or comfort staying at home;
therefore, they tend to travel or moving through places.

They are miserly because strong benefic influence in the 3rd house makes one miserly. For these
people, the 3rd house is owned by Budha. Besides that, Meṣa Rāśi denotes young age in the
cycle of human evolution, where the tendency is to hoard rather than sharing with others. Also,
there is a significant influence of Rāhu in the 3rd house, where he attains Ucca. Rāhu, the Kāraka
for greed, indicates that the native is inclined to keep his wealth and resources to himself.

The person has a lean physique due to the effects of powerful Agnitattva, which indicates high
metabolism. Besides that, the physique represented by Maṅgala is lean, muscular, which is fit
for army men or sportsmen.
They have less happiness and comforts due to the effects of powerful Krūragrahas on the Lagna.
Krūra influences on the Lagna denotes anxiousness. Besides that, Lagneśa attaining Nīca in the
4th house of comforts, indicating one who stays away from comforts or does not find comfort
staying at home. The real comfort for this native is in the 2nd house, i.e., food, as the 4th Lord
Candra attains Ucca in this house. Therefore, they are fond of eating a variety of food. Their
metabolism is also powerful because Sūrya owns the 5th house.

They are filled with jealousy due to the effects of Budha on the 6th house of weaknesses. For
this Lagna, Budha governs the 3rd and 6th Bhāvas. 6th house stands for Ṣaḍaripu, the six sources
of weaknesses, among which Budha denotes jealousy. Rāhu attains Ucca in the 3rd house and
his Mūlatrikoṇa in the 6th house, Kanyā. Rāhu’s dominating influence on the two Bhāvas
governed by Budha indicates negative traits of Budha, in matters of the 3rd and the 6th Bhāvas.
Rāhu’s powerful influence on the 3rd indicates adventure and chivalry, whereas, on the 6th, it
indicates jealousy. The native can also fight secretly because of the effects of Budha in the 3rd
and the 6th house, indicating one who does not like to fight openly.

Some people born in this Lagna have a stammering or unclear speech due to the predominance
of Jalatattva in the 2nd house. Effects of Jalatattva on the 2nd house indicate unclear speech
due to thick and fleshy tongue. 2nd from Meṣa is governed by Śukra who a Jalatattva Graha, and
it is also the Uccarāśi for Candra, the other Jalatattva Graha. This condition is remedied when
the 2nd from the Lagna, the 2nd Lord, Budha, and the 2nd House/ Lord from there are fortified.

They are troubled by pitta and vāta disorders and heat complaints due to the effects of powerful
Agnitattva. The predominance of Agni causes pitta disorder, and powerful Agni also causes
windy (vāta) disorder as Agni makes the Vāyu vigorous. Fire aggravates the wind as they are
intimate friends.

They are skilful in action mainly because of the high energy level indicated by Agnitattva and
Cararāśi. This skill is denoted by Maṅgala and Sūrya, i.e., skilful in war and administration. They
have high initiative and are willing to jump into a new thing without hesitation. However, their
staying power is low, and they lack the perseverance to complete the tasks at hand.

One is timid, mainly because of strong benefic influence on the 3rd house. The 3rd house from
Meṣa is ruled by Budha, indicating timidity. This is an irony as Meṣa is the Rāśi of war, but the
natives ruled by this Rāśi are timid internally. On the other hand, Kumbha Lagna is the bravest
Rāśi among all, as Meṣa Rāśi falls in the 3rd house from the Lagna.

The person is righteous because the 9th house is owned by Devaguru Brihaspati, the most
righteous Graha. Bṛhaspati being a great friend of Lagneśa Maṅgala, when he influences him, he
guides his wavering energy into the right path.

Sometimes the native shows less intelligence. In this context, the intellect does not mean the
ability to reason but adapt one’s behaviour to the time, place, and person (Deśa, Kāla and Pātra).
This is because of the powerful effects of Sūrya on the Lagna and the 5th house. Sūrya makes
one behave according to own wish, instead of adapting to other’s expectations. We may also
interpret this as having a less formal education, as the term Medhāvi is associated with
scholarship. Maṅgala is Nīca in the 4H of formal education, which indicates. The intellect level is
undoubtedly high and sharp, as the Trikoṇas are governed by logical and rational Maṅgala,
intelligent Sūrya and wise Bṛhaspati.
Sometimes, one born in Meṣa Lagna ends up destroying others wealth. The 7th house denotes
others, and the 2nd house from the 7th denotes their wealth. For this Lagna, the 8th house falls
in Vṛścika Rāśi, which is the Nīcakṣetra for Candra, the Kāraka for mind, heart and emotions. The
native is sometimes vindictive towards other’s finances (8th house) but inclined towards
improving own finances (2nd) as Candra attains Ucca in the 2H.

A Meṣa Lagna born is given to the enjoyment of pleasures because comfort, i.e., the 4th house,
is governed by Candra and is the Uccakṣetra for Bṛhaspati. Bṛhaspati is the 9th lord that stands
for one’s life’s purpose or goal. It is the house of destiny. Since the 9th Lord Bṛhaspati is highly
favourable towards the 4th house, the native is given to the enjoyment of material pleasures.
But there is a dichotomy because the Lagneśa Maṅgala attains Nīca in this Bhāva, indicating,
even though the native wants to have a comfortable and luxurious life, he hardly any. The native
is action-oriented, craves for comforts but does not get much.

The person is famous among his family, friends and community because Lagna is Mantreśa
Sūrya’s Uccakṣetra. Sūrya, Candra and Bṛhaspati confer fame upon a person when they strongly
influence the Lagna or the Lagneśa. Besides this, the 10th house of honour is the Lagneśa
Maṅgala’s Uccakṣetra. This means that the focus of the person’s life is an honour. Furthermore,
the Kāraka for fame, Bṛhaspati and Candra are favourable towards the Lagna and friendly
towards the Lagneśa Maṅgala, indicating that it is natural for these people to shine among their
peers.

The people of this Lagna may have ugly nails because the Lagna is Śani’s Nīcakṣetra. Śani is the
Kāraka for hairs and nails. The Nīcatva of Śani in the Lagna indicates these people have some
issues about Śani’s Kārakatvas and therefore Śani’s Kārakatvas, i.e., hair and nails are affected.

The natives either does not have brothers or does not derive happiness from them. Maṅgala is
the Kāraka for siblings, who is also the Lord of 8th, i.e., Vṛścika, the dark pit. Undoubtedly there
are issues about siblings, such as sibling rivalry for this Lagna. This is particularly true with the
elder siblings, as Śani and Rāhu own the 11th house. Whichever Bhāva has a strong influence of
Śani and Rāhu; the native is either separated from the Bhāva Kārakatvas or has suffered due to
the said Kārakatvas. Śani represents delay and denial, and Rāhu’s nature is like Śani.

One born in this Lagna suffers from separation from father or discord with father. The 9th Lord
denotes father in a Kuṇḍalī. The 9th Lord for this Lagna is Bṛhaspati, who attains Nīca in the 10th
house of father’s support and resources. Besides this, the weakness of the Lagneśa manifests in
the 4th house, which is its Nīcakṣetra. The weakness in the 4th-10th axis indicates early
separation from the father. Separation from father is also indicated when Sūrya is either Ucca
or Nīca in the 1st-7th axis, which is true for this Lagna people, because, 1st and 7th are Sūrya’s
Uccakṣetra and Nīcakṣetra.

A Meṣa Lagna person walks fast, which is because of the powerful influence of Agnitattva and
Cararāśi in the Lagna. Besides that, the act of waking is governed by the 10th house. The strength
of the Lagneśa Maṅgala manifests in the 10th house because the 10th is Maṅgala’s Uccakṣetra.
Therefore, for this, Lagna native is a fast walker and even a globetrotter.

One of the indications for one born in this Lagna is that the children are not as intelligent as the
native. Sometimes these indications manifest in the form of having sickly children, or there are
other issues regarding children. Powerful Agnitattva causes this in the 5th house, and this
indicates anxiety or separation from children. For this Lagna, the 5H is governed by Sūrya, who
blazes fiercely in the Lagna Bhāva, and strong Agnitattva in the Lagna is also not favourable for
childbirth. There could be some issues with mainly the first child, who could be lost or separated.

A Meṣa Lagna is endowed with various kinds of wealth. The precious metals and stones are
denoted by the Prakāśagrahas, Sūrya and Candra, who are highly favourable towards the Lagna.
Besides that, the 2nd house of wealth is owned by Śukra and is Candra’s Uccakṣetra. Now, Śukra
denotes luxury goods and Candra precious stones, good food etc.

A Meṣa Lagna born has amicable manners because Bṛhaspati and Sūrya are highly favourable
towards the Lagneśa Maṅgala. A powerful Sūrya destroys darkness, and a powerful Bṛhaspati
guides one on the righteous path.

One peculiar characteristic of a Meṣa Lagna person is that the wife hails from lower social strata
and is criticized even by her people. Why is that? The 7th house governs one’s marriage and
wife. For this Lagna, the 7th Lord is Śukra, the Kalatrakāraka, i.e., the Kāraka for the spouse. The
weakness of the 7th Lord and Kāraka Śukra manifests in the 6th house of enmity and conflicts.
This indicates that one of the weaknesses in marriage for this native is that the wife or her family
has conflicts with others.

While the 10th house stands for one’s high social standing and honour, the 6th house denotes
the opposite. The 10th house is the place of the King, whereas the 6th house for servants.
Therefore, the weakness of Śukra in the 6th house indicates that the spouse is from
undistinguished social strata. If the spouse is not from a lower social status, the person is
criticized by his people. The social status is normally relative, indicating that the spouse could
hail from a relatively lower status than the native. Again, this is only indicative because other
yogas in a Kuṇḍalī would modify this.

A Meṣa Lagna person derives happiness in an undesirable manner. A Meṣa Lagna person craves
for mother’s love and affection, comforts, and happiness, as the weakness of the Lagneśa
Maṅgala manifests in the fourth house of comfort and mother. This is, however, not universal
for all Meṣa Lagna people, and this manifests only when Lagneśa and Dharmeśa are weak and
devoid of Śubhayutidṛṣṭi. Otherwise, the native attains happiness by following the righteous
path; the Sukha Bhāva is the place of the strength of the Dharmeśa Bṛhaspati.

A Meṣa Lagna person is likely to acquire wealth through unrighteous means. Why is that so?
One indulges in unrighteous activities when the Dharmeśa is weak. For Meṣa Lagna, Dharmeśa
Bṛhaspati’s weakness manifests in the 10th, the Karmabhāva, the house of action. But this Doṣa
manifests only when the Bṛhaspati is weak and afflicted in the Kuṇḍalī. Else, the tendency does
not become a reality.

Om Tat Sat
2.VṚṢABHA LAGNA

Vṛṣabha Lagna is denoted by a bull, a grazing pasture and a granary. The effects of these symbols
are evident in one born in this Lagna. Due to the effects of the bull, the native is short stature,
having a well-set stumpy body. The face is wide, and the eyes are broad; the neck is thick and
nostrils wide. The mouth is also wide, and the face lustrous. The native has large shoulders, short
and thick hand, and there are forehead curls.

A Vṛṣabha person has a strong influence of Śukra and Candra, because, Śukra owns the Rāśi and
it is Candra’s Mūlatrikoṇa and Uccakṣetra. A Vṛṣabha born is artistic and skilled. He is beautiful,
melodic, elegant and cool. He has a poised, firm, determined, stubborn demeanour. He is
harmonious and is practical in evaluating people, project and ideas. He is dynamic, self-centred
and respected. On the negative side, the person suffers from cold, is hostile towards others, full
of passion and is prone to flattery.

The key features of this lagna are (1) brave, (2) endure miseries, (3) happiness, (4) destroy
enemies, (5) inclination to gather wealth right from childhood, (6) broad and strong forehead,
nose, cheeks and lips, (7) dynamic, ( 8 ) fortunate, (9) devoted to parents, (10) charitable, (11)
many expenses, (12) short-tempered, (13) phlegmatic and windy humour, (14) father (many)
daughters, (15) insults own men, (16) devoid of religion, (17) interested in women, (18) fickle-
minded, (19) fond of food and drinks, (20) endowed with various kinds of robes and ornaments.

A Vṛṣabha person is full of courage, chivalry or parākrama which originates from the
Sahajabhāva, the 3rd house. The 3rd Lord Candra manifests his strength on the Lagna. Lord Śrī
Kṛṣṇa is born in this Lagna with Sahajeśa Candra occupying the Lagna making a great fighter. He
is supremely courageous and defeated countless demons in his infancy and childhood. If he had
fought the Mahābhārata war himself, the war could have been over much earlier; however, he
chose to become the charioteer (a spiritual guide) of Arjuna. The Rāśi symbol is a Bull (Śiva’s
Vāhana, Nandi), who is very brave and stubborn. Once they decide on something, they do not
budge.

Vṛṣabha is persevering and steadfast in the face of conflicts. Strong Agnitattva in the 4th house
of happiness and comfort, spoil comfort. It is best to have the predominance of Jalatattva in the
4th house for comfort. For this Lagna, the Lagneśa Śukra and the Sukheśa Sūrya are mutually
inimical, indicating that happiness and comfort are elusive for one born in this Lagna.
Furthermore, Lagneśa Śukra manifests his weakness in the 5th house of mental disposition
(Mantra Bhāva), indicating a strong feeling that something is missing in life. Attaining mental
peace is challenging for this native. The Lagneśa and Sukheśa are inimical, indicating conflicts,
however, given the Sthirarāśi in the 4th, and Sthirarāśi in the Lagna, the native, is persevering in
the face of such conflicts.

A Vṛṣabha Lagna person lives a comfortable life. However, there are also some contradictions.
They see the fulfilment of desires as Lagneśa Śukra manifests his strength in the Lābhabhāva (of
gains) in Mīna Rāśi. The Lābhabhāva governs the fulfilment of one’s desires. People born in this
Lagna attain happiness, comfort and success outside their homeland, as the Sukheśa Sūrya
manifests his strength in the Vyāyabhāva (foreign land), denoting relocation to a foreign land.

The native defeats his enemies because the Lagneśa Śukra is the best war strategist, as he is the
preceptor of the Asuras. Besides that, the Lagneśa owns the 6th house of enemies. For the
native, the 6th house is a strength as Śukra’s good friend yogakāraka Śani manifests his strength
in the 6th house, indicating success in overcoming the enemies.
The person is inclined to acquiring wealth right from childhood. Budha denotes childhood, and
2nd is the house of savings and wealth. 2nd from the Lagna is ruled by Budha, denoting
childhood. Rāhu, the karaka for material gains, attains Ucca in the 2nd house and is a Mitra of
Lagneśa Śukra and Dhaneśa Budha, therefore, favours savings tendency right from the
childhood. The Dhanabhāva is another area of strength for this Lagna.

The person has a broad, strong forehead, nose, cheeks, and lips as these are the physical
features associated with the Rāśi symbol, Bull or Nandi. His nose is normally broad, the lips
protruding outward.

The person is dynamic and enterprising, as the 3rd house of parākrama governs these qualities.
The 3rd lord Candra manifests his strength in the Lagna, his Mūlatrikoṇa and Uccarāśi, indicating
the qualities of the 3rd house is highly visible and supportive in the person’s life.

The person is fortunate and endearing. They are liked by others, i.e., friends, colleagues and
relatives, as the Lagneśa Śukra manifests his strength in the 11th house of friends and associates.
Furthermore, the 9th lord Śani manifests his strength in the 6th house of enemies, servants and
oppressed people. This indicates that poor people, servants and even enemies worship the
person for his good virtues. When manifests his strength in the house of 6 weaknesses, what
vices can be expected from these natives? Perhaps they can overcome all their weaknesses.

A Vṛṣabha born is devoted to his parents. The 4th house/ Candra is for mother, and the 9th
house/ Sūrya is for father. For a Vṛṣabha person, both parents are favourable. Mātṛkāraka
Candra manifests his strength to the Lagna. Likewise, the lord of the father, i.e., the 9th Lord
Śani, manifests his strength in the other Rāśi of Lagneśa Śukra, indicating his favourable stance
towards Lagneśa (native). The favourability of Mātṛkāraka Candra and 9th Lord Śani towards
Lagneśa indicate that the native attains success through his parent’s support.

The native is naturally charitable. The act of charity is seen in the Dharmabhāva (9th house). The
9th lord Śani manifests his strength in the 6th house of poor and oppressed people, indicating
that the native considers uplifting such people his Dharma (duty). The Dharmakāraka Sūrya
manifests his strength in the 12th house of expenditure, indicating that the expenditure is
directed towards Dharmic (righteous) purposes.

The person spends on a variety of things, i.e., he is extravagant. The native may find it difficult
to control his expenditure, and as yogakāraka, Śani manifests his weakness in the 12th house of
expenditure. This is particularly true when Śani is weak in the Kuṇḍalī. When Śani is strong in the
Kuṇḍalī, the expenditure is controlled, and the native spends on charitable activities for the
benefit of the oppressed. In contrast, when Śani is weak, the native’s expenses are uncontrolled.

The person is irascible and wrathful. Anger originates from the 8th house and is signified by
Maṅgala. The 8th lord Bṛhaspati manifests his weakness in the 9th house, the house of luck,
indicating that the 8th lord’s weakness causes misfortune and bad luck. When the native keeps
a grudge against others and has his anger simmer, that causes a fall in his Dharma
(righteousness), thus incurring misfortune. The Lagneśa Śukra is a passionate Graha and finds it
difficult to let go of negative emotions, particularly when he is weak. Therefore, when Śukra is
weak, it accentuates the problem. The person must learn to let go of his anger and grudge and
become free.

The Vṛṣabha person suffers from the phlegmatic and windy disorder. The combined influence of
Śukra and Candra on the Lagna indicates this. Śukra is predominantly Kapha and some Vāta,
whereas Candra is predominantly Vāta and some Kapha. The predominance of Śukra and Candra
on the Lagna indicates a predominance of Kapha and Vāta. The person suffers from Kapha and
Vāta disorder when the two Grahas are weak and afflicted.

The native begets many daughters because of the effects of the Kanyā Rāśi in the 5th. The
matters of children are governed by the 5th house, which is in Kanyā Rāśi. Kanyā Rāśi indicates
Girl child as the word Kanyā means young girls.

A Vṛṣabha person humiliates own men or relatives mainly because of the weakness of the 4th
house (relatives) manifest in the 6th house of attack and humiliation. The 4th house is the
Bandhu Bhāva, i.e., the Bhāva governing kinsmen. The Bhāva denotes people from extended
family. Family is seen from the 2nd house and Extended family from the 4th house. Attack and
humiliation are seen from the 6th house of conflict and injuries. For this Lagna, 4th lord Sūrya
manifests his weakness in the 6th house. When Sūrya is powerless in the Kuṇḍalī, the native
humiliates his people. The native is seen from Śukra, the Lagneśa, and Śukra also governs the
6th house of attack, injuries and humiliations.

The native is sometimes devoid of religion, i.e., having less faith in his religion. Sūrya and
Bṛhaspati are Kāraka for the Dharma Bhāva (9th house) of religion. The 9th house is not
favourable for the two Kārakas (Sūrya and Bṛhaspati), indicating that the native may denounce
his religion and adopt others’. For this Lagna, the 9th house is in Makar Rāśi. Bṛhaspati is 8th
lord and manifests his weakness in the Dharma Bhāva, and Makara is Sūrya’s Śatru Rāśi. To
follow one’s religion for this, Lagna, Sūrya, and Brihaspati must be exceedingly fortified. Else,
the native becomes the cause of the fall of this religion or attacks it as Dharmakāraka Sūrya
manifests his weakness in the 6th house of attacks in the Rāśi owned by Lagneśa Śukra. The
involvement of the Lagneśa indicates that the native attack his religion.

A Vṛṣabha person is fond of the company of women because the Lagneśa Śukra is the Kāraka for
relationship and sex. Vṛṣabha Rāśi is a gentle and feminine Rāśi that promotes relationships.
Furthermore, the strong influence of Jalatattva (Śukra and Candra) on the Lagna indicates one
drawn to these matters. Jalatattva indicates relationship, sex, and courtship.

The native is fickle-minded due to the strong influence of Candra on the Lagna. Candra manifests
his strength in the Lagna; therefore, his influence is strongly felt in the Lagna. Candra is a fast-
changing Graha, indicating an unsteady, swiftly changing, sensitive, moody, and fickle mind.

The Vṛṣabha Rāśi stands for food and drinks as it is the 2nd house of the Kālapuruṣa. Besides
that, the predominant influence of Candra and Śukra also indicates this. Candra denotes food
and that of Śukra, drinks. This native could be a food connoisseur, a wine taster, someone like
that.

The Vṛṣabha native is endowed with various kinds of robes and ornaments because of the
feminine qualities of the Rāśi. The Rāśi is feminine and has dominating influences of two
feminine Grahas, Śukra and Candra. The feminine qualities are associated with beauty, harmony,
design, decoration, fashion, and its likes. The dominating influence of Candra and Śukra indicate
the fondness for robes and ornaments, where Śukra denotes robes and Candra, ornaments and
precious gemstones.

Om Tat Sat
3.MITHUNA LAGNA

Mithuna Rāśi is denoted by a couple having intimate conversations. It is a Manuṣya Rāśi, and
these characteristics influence one born in this Lagna. A Mithuna Lagna person is tall statured
and has an upright body. His arms are long and thin. Because of the effects of Budha, the person
is nervous and fidgety, i.e., quick to respond. Budha is also dark-complexioned, which is seen in
the native. His hair is dark, and his eyes are bright and hazel coloured.

A Mithuna born is intellectual, flexible and having an active mind. Due to the effects of scholarly
Budha, he has a phenomenal writing ability, rational mind, and he is fluent in speech. He is
adaptable to all pursuits, i.e., he can do any work, but he is changeable, indecisive, and lack self-
confidence. He is nervous, excessively worried, irritated fast, lacks continuity and perseverance,
and a strong determination. But he is kind, humane and high spirited. They are known for their
linguistic and scientific skills. They may suffer from excesses.

The key characteristics of one born in this Rāśi are (1) having a dear wife, (2) fond of ornaments,
(3) charitable, (4) respectable, (5) two mothers, (6) humble towards his enemies, (7) interested
in music, fine arts, Vedas, śāstras, amusement, poetry etc., ( 8 ) gentle, (9) fond of beautification,
(10) conceited, truthful, impatient and crafty, (11) evil sons, (12) few relatives, (13)
disproportionate limbs, (14) round eyes, (15) fierce in appearance, (16) endowed with lands,
jewels, gold etc.

The Mithuna Lagna person has a respectable and devout wife who loves him the most because
the 7th lord of the spouse, Bṛhaspati, manifests his strength in the 2nd house of family. This
indicates harmony in the family and financial gains after marriage. Furthermore, Lagneśa Budha
is friendly to Śukra, the Kāraka for the wife. Kāraka Śukra manifests his strength towards the 7th
lord Bṛhaspati’s Rāśi, Mīna.

The native is fond of ornaments because of the influence of Śukra on the 5th house of mind.
Fondness for something is governed by the 5th house, the house of mental disposition or the
Mantra Bhāva. For Mithuna Lagna, the 5th house is owned by Śukra, the Graha ruling femininity
and ornaments, denoting the fondness for ornaments and other feminine artefacts.

A Mithuna Lagna person is highly charitable because of the connection of the 9th and 12th lord,
Śani and Śukra. Charity is governed by the Dharma Bhāva, the 9th house and the Vyāya Bhāva,
the 12th house. Śubha influences on these Bhāvas indicates that the native is charitable. For
Mithuna Lagna, 9th lord Śani manifests his strength in the 5th house of mental disposition. This
indicates that charity and righteousness prevail in the native’s mind. Śukra owns the Vyāya and
Mantra Bhāvas, indicating that the native does not hesitate to spend. The 12th lord manifests
his strength in the 10th house of Karma, action and honour. This indicates honour from
charitable activities. Furthermore, the 2nd lord of savings, Candra, manifests his strength in the
12th house of expenditure, indicating expenditures on family (2nd house) and society (Candra).
This also indicates that the native has a natural propensity to spend.

The person is honourable and is worshipped by others. One’s respect and honour originate from
the strength of the Lagna and the Karmabhāva. The honour is bestowed by 10th lord Bṛhaspati
who manifests his strength in the 2nd house. The 2nd house denotes one’s face, and the
association of the 10th lord with the 2nd house or vice-versa gives recognition and honour. In a
Kuṇḍalī, the position of 10th lord in the 2nd house is also known as Siṅhāsana yoga, that bestow
honour and fame.
The Mithuna born has amicable speech because of the favourable influence of Budha in the 4th
house of comfort and heart. The Lagneśa Budha is the Kāraka for speech who manifests his
strength in the 4th house of comfort. This indicates that the native attains happiness and
comfort from Budha’s Kārakatvas, which includes good speech. The native attains a comfortable
position among his relatives because Budha attains Ucca in the 4th house, the Bandhu Bhāva.
Besides this, 7th and 10th lord Bṛhaspati manifests his strength in the 2nd house owned by
Candra, and the 2nd is the house of speech. The predominance of Śubha influence in the 2nd
house also indicates that the native has amicable speech.

The Mithuna person is raised by two mothers, i.e., the biological mother and a maternal aunt.
Sometimes, it is the stepmother denoted by the 6th house that raises the person. Candra and
the 4th house denote Mother. Lagneśa and 4th lord Budha are highly inimical towards Candra,
indicating challenges regarding mother. 4th house Kanyā is a Ubhayarāśi, denoting two mothers.
Lagneśa Budha attains Ucca in the 4th house of mother, another Ubhayarāśi, indicating that the
person shall consider two ladies his mother.

The person is humble equanimous towards his enemies, i.e., not perturbed by their presence,
and amicably deals with them. The native is governed by Budha, the Kāraka, for non-violence,
dialogue, and finding a middle ground. For this Lagna, the 6th and 11th houses are owned by
Mangala. 11th is the Bhāvātbhāvaṁ of the 6th house, and therefore have some of the innate
qualities of that house. Budha and Maṅgala are staunch enemies, but Budha deals with Maṅgala
in a poised manner. Budha normally shies away from conflicts and confrontations and try to
reach a middle ground.

The Mithuna native is interested in music, fine arts. The liking for music and fine arts comes from
Candra and Śukra, where Candra denotes singing, and Śukra, arts. Candra owns the 2nd house
of speech and voice, whereas Śukra, the 5th house of likes and dislikes. Śukra manifests his
strength in the 10th house of honour. This indicates that the native considers that music and art
forms as the source of his honour. He also honours artists and musicians due to the same
reasons.

There is an inclination towards understanding the Vedas and the Śāstras. The knowledge of the
Vedas and Śāstras are granted by Bṛhaspati and Śukra, the two Gurus. Bṛhaspati manifests his
strength in the 2nd house of knowledge and proficiency, whereas Śukra is a good friend of
Lagneśa Budha and manifests his strength in the 10th house of honour. Therefore, the person is
predisposed towards the study of the Vedas and Śāstras. Depending on the cultures, the native
may be inclined to study philosophy or abstruse sciences. The person can be a researcher as
well.

The person is drawn to humour and literature. Humour and literature are governed by Lagneśa
Budha, who manifests his strength in the 4th house of happiness and formal education. The
native gains happiness from matters of Budha, i.e., humour, literature etc.

The Mithuna person is gentle and amicable due to the powerful influence of Budha. Budha’s
another name is Saumya, as he is the most gentle and amicable among all the Grahas. Budha
stands for non-violence, non-aggressiveness and adaptability. He is gentle, innocent, playful,
childish, and one who loves to experiment.

The person is fond of beautification because of the predominant influence of Śukra in the 5th
house of likes and dislikes. The native is fond of ornaments, feminine articles and beautification.
Most Mithuna born are truthful, but some are conceited,, impatient, and crafty, mainly caused
when Budha is afflicted, causing affliction to Lagna and the 4th house. This gives rise to
shrewdness and yoga called the Kapaṭa yoga. The Lagna indicates a contradicting character in a
Ubhayarāśi governed by Budha. Budha has dual nature; he becomes Śubha in the company of
Śubhagrahas and Krūra in the company of Krūragrahas. He becomes highly honest and truthful
in the company of Bṛhaspati, pleasure-seeking in the company of Candra, knower of the Śāstras
in the company of Śukra, and crafty in the company of Rāhu. Mithuna is also the Uccakṣetra for
Rāhu, therefore indicating craftiness. These people can be great actors given their great
adaptability or ability to adapt to circumstances.

The children of the person are intolerant and disruptive. 5th lord Śukra attains Nīca in the house
of comforts and happiness, i.e., 4th house, indicating children can cause much discomfort to the
native. 4th house is also the house of heart and emotions, indicating children who lack empathy.
Also, 8th lord Śani attains Ucca in the 5th house, indicating that children with undesirable
character indicated by 8th house, i.e., disruptive.

Some of the Mithuna born could be crafty and have fewer relatives mainly because of some
weakness of the Lagneśa and the 4th lord Budha. The 4th lord of Bandhu or relatives is inimical
towards the 11th lord, Maṅgala, indicating less friendship with his relatives. 4th lord manifests
his weakness in the Karmabhāva of honour. This indicates that the relatives do not support the
native in any major activities in life, and attainment of power, position, social status, and honour.
The 11th lord Maṅgala manifests his weakness in the 2nd house of family and community.
Furthermore, the 5th lord of mental disposition manifests his weakness in the 4th house of
happiness, comfort, and emotions. The Lord of family, i.e., the 2nd lord Candra manifests his
weakness in the 6th house of maternal relations, indicating unsupportive maternal relations.
Rather, the maternal relations are not well disposed towards the family or not an integral part
of the family.

There could be some disability in his limbs, particularly the foot. Disability is indicated when the
Bhāva governing the limbs becomes a source of weakness for the Lagneśa. Lagneśa Budha
attains Nīca in the 10th house, governing the knee. The place of weakness is denoted by Mīna
Rāśi, that denotes the foot of the Kālapuruṣa. Therefore, some weakness or disability in the knee
or foot is likely. This is remedied when Budha and Bṛhaspati are fortified in the Kuṇḍalī.

The person is humble because of the effects of Budha. The Lagneśa Budha is the Kāraka for
humility. When the native is humble towards even his enemies, what to say about his overall
quality of humility. For this Lagna, the quality of humility gives them strength and comfort as
Budha manifests his strength in the Sukhabhāva.

The Mithuna born person has round eyes because of the influence of Candra. The 2nd house
governs eyes, and Candra owns the house. Candra denotes round eyes.

The appearance of the native is fierce, even though he is gentle. Why is it that the native appears
fierce? Maṅgala is the Kāraka for fierceness, who manifests his weakness in the 2nd house of
the face. This yoga is mainly valid when Candra and Bṛhaspati are powerless; else, they give a
pleasant facial appearance. When Candra is weak, he manifests Maṅgala’s (fierceness) weakness
in the 2nd of the face and Candra’s (face) weakness in the 6th house of afflictions.

The Mithuna born is fearless and fiercely destroys the enemies. The native of this Lagna is
humble but not timid. Sūrya governing the 3rd house of courage make them fearless, and he is
protected by the blessings of the divine mother (Śakti, Durgā) as the Lagneśa manifests his
strength in the 4th house of mother. The enemies are destroyed when the 6th house of enemies
become weak. The 6th lord manifests his weakness in the 2nd house of Candra, the mother.
Therefore, with the blessings of Devi Durgā, the native destroys all his enemies. However, since
Budha is the Kāraka for non-violence, he does not go to war until he is pushed beyond the point
of no return.

The native is endowed with lands, jewels, gold etc. Lands are governed by Maṅgala and the 4th
house, whereas the jewels and gold are governed by the 2nd house, Candra and Sūrya. The gain
happens when the mentioned factors are favourable towards the Lagna. The Lagneśa manifests
his strength in the 4th house, and the Kāraka Maṅgala owns the 11th house of gains. Candra is
favourable to an extent as the Lagneśa manifests his strength in the 4th house of the mother.
And Kāraka Sūrya blesses the native with gold as he manifests his strength in the 11th house of
gains.

The Mithuna born gains from water sources because of the blessings of Candra and Mīna Rāśi.
The Gains from water sources are given by the Jalatattva Grahas, Candra and Śukra, as well as
Mīna Rāśi. In this Kuṇḍalī, Mīna Rāśi falls in the Artha Kendra (10th house), is the Uccakṣetra of
Śukra and Candra governs the 2nd house of wealth. Therefore, the three factors are highly
favourable in the maters of gains and wealth, indicating gains from water sources.

Om Tat Sat
4.KARKA LAGNA

Karka is the fourth Rāśi of the zodiac. A crab and the flowing river symbolise it. There is a
predominance of Jalatattva in this Rāśi. This the Uccarāśi of Bṛhaspati and Nīcarāśi of Maṅgala.
The best qualities of Bṛhaspati is felt in this Rāśi, and Maṅgala’s quality of aggression and
violence are missing here. One born in this Rāśi has a moderate stature, round face, fair
complexion, delicate features, small or flat nose, small eyes.

A Karka born is timid, pragmatic, sensitive, receptive, emotional, novel, sensational,

affectionate, home-loving, and easily influenced. They have an active imagination and good
anticipation. They are prudent, cautious, and undertake actions after thorough thinking and
planning. They are good in trade and business owing to their keen ability to assess the value of
a thing. Candra is the Kāraka for fame, and therefore, a Karka native is either attains fame or ill-
fame depending on the influences on Candra, or other influences in the Kuṇḍalī.

The key characteristics of one born in this Rāśi are (1) timid, (2) many residences, (3) fickle-
minded, (4) learned, (5) intelligent, (5) enduring, (6) troubled by diseases of the anus, (7) destroy
his enemies, ( 8 ) crooked in disposition, (9) sensuous, (10) honour brāhmaṇas and gods, (11)
religious, (12) highly phlegmatic, (13) possesses a feminine physique, (14) honoured for his
virtues, (15) preceded by sisters in birth, (16) bereft of relatives, (17) few children, (18) has a
censured family and a vile wife, (19) enjoy others’ wealth, (20) firmly obstinate, (21) live in
foreign places, (22) brave in his deeds, (23) courageous, (24) earn through water, (25) endowed
with wife, ornaments, robes and happiness.

The Karka Lagna person is timid or bhīru because the 3rd Bhāva of valour has Śubha influences.
For the Lagna, the 3rd house falls in Kanyā Rāśi, where Budha manifests his strength. Budha is a
Saumya Graha and the Kāraka for Non-violence. Powerful Budha’s vibrations in the 3rd house
indicate timidity. They normally shy away from violence and aggression. However, as seen in the
case of Lord Śrī Rāma, who was born in this Lagna, when other factors are favourable, they
cannot be defeated as the 6th lord Bṛhaspati manifests his strength in the Lagna and shields it
from dangers. The powerful influence of Bṛhaspati on the 6th makes one devoid of enemies. For
Karka Lagna, Bṛhaspati owns the 6th.

The person has many residences (anekanivāsa) because Karka Rāśi is the Gṛha Bhāva of the
Kālapuruṣa, governing residence and comfort. The native is likely to enjoy good houses and
many of them, as the 4th lord Śukra manifests his strength in the 9th house of good fortune.
Śukra and Candra are also associated with palatial mansions and luxurious apartments.

The person is fickle-minded (calaprajña) due to the effects of Candra and Cararāśi. The Lagna is
owned by Candra, the fastest Graha, and the Lagna is in a Cararāśi, which indicates changeability.
Fickle mindedness is caused when the mind is not steady and moves about fast.

A Karka person is learned and Intelligent (medhānvito) due to the effects of Bṛhaspati. The term
Medhā is associated with learning and scholarship. The native is learned because Devaguru
Bṛhaspati manifests his strength in the Lagna, where Bṛhaspati is a great teacher. Besides that,
the 2nd is the house of Sarasvatī, the goddess of learning. Sūrya denotes Lord Śiva, and he
governs all forms of knowledge.

Furthermore, the Dhaneśa Sūrya manifests his strength in the 10th house of action.
Undoubtedly learning and scholarship is important for this person. They excel in life in matters
concerning learning, knowledge, and scholarship.
The person is enduring, i.e., atidhuryo, due to the positive effects of Śani in the 4th house. Śani
blesses one with patience, perseverance and endurance. Here Śani attains manifests his strength
in the 4th Bhāva of happiness and comforts, indicating comforts arising from Śani’s Kārakatvas.
Besides this, there is a protection of the Lagna (health, vitality) due to the benign effects of
Candra and Bṛhaspati on the Lagna. Candra denotes Mother, who is an embodiment of
endurance. What she can endure in the form of labour pain, hardly anyone else can endure.
Therefore, Candra’s favourable influence on the Lagna also denotes endurance.

The Karka person is troubled by diseases of the anus (gṛhyarugārto), such as piles, due to the
effects of Rāhu on the 8th house. The 8th house denotes the anus region, and the influence of
Rāhu on the 8th can cause serious troubles in that region. Rāhu can cause blockage in the
process of ejection of body waste. For Karka, the 8th house has a powerful influence of Rāhu
and Śani, indicating weaknesses or diseases in this area. Śani’s effects on the 8th denote chronic
diseases.

The person destroys his enemies (nihanti ripūn) because of god’s blessings. For Karka, the 6th
lord of enemies also owns the 9th house of Bhāgya. This means that even though the native
faces many enemies in life, they (enemies) are removed by the blessings of the almighty.
Furthermore, the powerful influence of Bṛhaspati on the 6th house removes all enmity. In a
Kuṇḍalī, Bṛhaspati’s yutidṛṣṭi on the 6th removes enmity or helps one overcome them.

The Karka person can be somewhat crooked in disposition (antarvirṣama) due to the effects of
Vṛścika Rāśi in the 5th house of the inner mind. One’s mental disposition is seen from the 5th
house, the Mantra Bhāva. For Karka, the 5th house falls in Vṛścika Rāśi, which is where the
Lagneśa Candra manifests his weakness. Lagneśa Candra manifests his weakness in the 5th
house, indicating anxiousness and restlessness. Besides that, Vṛścika is a crooked and a secretive
Rāśi, connected with one’s hidden desires and secretive activities. Therefore, a Karka person is
likely to be secretive and scheming, and it isn’t easy to gauge what is happening within their
mind. A strong Candra and Bṛhaspati remove this evil.

The person is sensuous (kāmī) due to the effects of Jalatattva on the Lagna. Sensuality is
governed by Jalatattva Grahas, Śukra and Candra and is aroused by Maṅgala. For Karka, there is
a powerful influence of Jalatattva on the Lagna, and Maṅgala manifests his strength in the 7th
house of courtship. The 4th house of comfort is owned by Śukra, indicating that they derive
comfort from the company of women. Besides that, 7th lord Śani manifests his strength in the
4th house, indicating that the native is relationship-oriented and gains happiness through
association with 7th house matters, i.e., relationship, courtship and marriage.

The person honours Brāhmaṇas and Devatās and is religious (dvija devātyarcana pradān rata
dharma rata) due to a powerful influence of Bṛhaspati on the Lagna and the 9th house. A
powerful 9th house promises a good mental disposition towards one’s elders, preceptors,
scholars, Devatās and guests. For Karka, there is powerful vibration of Bṛhaspati, Śukra and Ketu
on the 9th house of Dharma or righteousness. The 9th house falls in Mīna Rāśi owned by
Bṛhaspati, and this is where the 4th lord, the Lord of happiness manifests his strength. This is
also the Mūlatrikoṇa of the Mokṣakāraka Ketu. It is the Rāśi of the Maharṣis, meditation,
renunciation and Mokṣa. These indicate that the native is devoted to preceptor, devatās and
scholars, and honours them.

The Karka person is highly phlegmatic (kaphabahula) due to the effects of Jalatattva Rāśi and
Graha on the Lagna. Phlegm is associated with Jalatattva. Karka Rāśi is a Jalatattva Rāśi and is
owned by a Jalatattva Graha. Even though Lord Candra is also Vāyutattva, the effects are
subdued, as the Rāśi has a powerful Jalatattva. Particularly when the Lagneśa is Nīca or afflicted,
or weak in Pakṣabala, the native suffers from phlegmatic disorders.

The person possesses a feminine physique (yuvatītanu saṁstuto) due to the effects of feminine
qualities on the Lagna. Karka is a feminine Rāśi and the Lagneśa Candra is a feminine Graha. Both
Rāśi and Graha indicate the powerful influence of femininity on the Lagna. Furthermore, Candra
manifests his strength in Vṛṣabha Rāśi, another feminine Rāśi.

The person is honoured for his virtues and talent (guṇairniyatam). Virtues arise from Śubha
influences on the Lagna, 3rd house and 9th house. The Lagna is governed by a Śubhagraha,
Budha manifests his strength in the 3rd house of talent and Bṛhaspati’s manifests his strength
in the 9th house of mastery of a subject and righteousness. Sūrya’s strength in the 10th house
of action indicates righteous action because Sūrya is one of the Kārakas of righteousness besides
Bṛhaspati.

The person is likely to have younger sisters (kanyānujo) because of the effects of Kanyā Rāśi in
the 3rd house of younger siblings. The younger siblings are governed by the 3rd house, which
falls in Kanyā Rāśi for the Lagna. Kanyā denotes young girls. Wherever there is an association of
Kanyā Rāśi with a Bhāva or the Bhāva Lord, there is a likelihood of the presence of female
members concerning that Bhāva. For instance, the 11th house/ lord denote elder sister or
cousin, the 3rd house/ lord in Kanyā denote younger sister or cousin, the 5th house/ lord in
Kanyā denotes many daughters and so on.

Sometimes the Karka person is bereft of relatives (na bandhurdṛṣṭa) or is abandoned by them.
In some cases, they have to live a secluded life, away from their relatives. Relatives or
Bandhugaṇa are the matters of the 4th house, the Bandhu Bhāva. The 2nd house of family and
community manifests its weakness in the 4th house of Bandhu or relatives, indicating this
condition. Furthermore, the karaka for relatives, Budha manifests his weakness in the 9th house,
indicating native’s negative experiences (destiny) about Budha’s Kārakatvas.

The person normally has fewer children (alpasuto) due to the effects of Alpasuta Rāśis in the 5th
house of children. The Alpasuta Rāśis are not conducive to childbirth, and they are Vṛṣabha,
Siṅha, Kanyā and Vṛścika. This includes three Sthirarāśis and Kanyā. The 5th house governs
children, the Sutabhāva. Firstly, the native has unfavourable experiences concerning children
because Lagneśa Candra manifests his weakness in the 5th house of children. Also, the 5th lord
Maṅgala manifests his weakness in the Lagna Bhāva, indicating that the children are not
favourable to the native. Besides this, a fewer number of children are indicated by Alpasuta Rāśi
in the 5th house.

The native suffers humiliation or censure to his family (vigarhitakuṭumba) due to the effects of
the negative 2nd lord on the 4th house. The 2nd house governs the family, and the weakness of
the Lord, Sūrya, in the 4th house of comforts, indicates that the family becomes a source of
misery, anxiousness or worries. The person can also be troubled due to financial difficulties, as
2nd is also the house of Dhana or finances. This indication is overcome when the 2nd Lord Sūrya
and the 4th Lord Śukra are well placed and fortified in the Kuṇḍalī.

The Karka person marries a vile wife or suffers on account of his wife (bahumatakutsitayuvati)
due to the weakness of 7th Lord Śani in the 10th house of honour. For Karka Lagna, the 7th lord
Śani is highly inimical towards Lagneśa Candra. Furthermore, the 7th lord Śani manifests his
weakness in the 10th house of action and righteous path. Depending on the yogas of the 7th
house/ lord, the native may have a noble wife, but there could be suffering caused by separation
from her or another account. In Lord Śrī Rāma’s case, his wife Devī Sita was abducted by Rāvaṇa,
the King of the Asuras, causing him untold suffering.

The person is dependent on others for his financial needs or is supported by others. The person
also receives in charity other’s wealth or inherits other’s wealth. The Śāstras call it
parārthabhāgī. The Dārābhāva denotes others, and the other’s wealth is denoted by the 2nd
from there, i.e., the 8th house. The 8th lord Śani manifests his strength in the house of comfort,
indicating that the native attains comforts and happiness from other’s wealth. 4th is also the
house of real estate and residence, indicating support from others in acquiring housing
properties or easily getting a loan for acquiring them.

The Karka person is firm and obstinate, i.e., dṛḍhagrāhī as denoted by the Rāśi symbol, a crab. A
crab is strong from the outside by soft inside. It represents determination and persistence.
Persistence is also shown by the Karmabhāva, which is a Mitrarāśi for Lagneśa Candra. Candra
is highly favourable in three Rāśis, Meṣa, Vṛṣabha and Karka and whichever Bhāva these Rāśis
fall, the person has favourable effects of Candra in such Bhāvas. For Karka native, Candra is a
favourable Graha, and therefore the 10th and 11th house are favourable.

The person lives in a foreign land, i.e., paradeśaga, because of the effects of fast-moving Candra
and a Cararāśi on the Lagna. The native does not like to stay in one place for long and fond of
travelling. The native is also forced to leave their homeland because of the negative impact of
2nd lord Sūrya on the 4th house of residence. The native is forced to leave his homeland and
community and move elsewhere or settle there.

The Karka person is persisting and courageous, i.e., sudhīra sāhasakarmā, due to the favourable
effects of the 3rd Lord on the 3rd house. The native is known for persistence and heroic deeds
like that of Lord Śrī Rāma. The native may be timid and does not easily get into a fight due to
śubha influences on the Lagna and the Sahajabhāva. However, the native is capable of heroic
deeds. This is because the Karmeśa Maṅgala attains ucca in the 7th house, indicating that the
native does not shy away when instigated a fight. The 7th house indicates duel or having face to
face with someone. We can say that the natives of Karka Rāśi are peaceful but are heroic when
they need to.

The native earns through water, i.e., jalādhigatavitta, because of the effects of Jalatattva in the
11th house of income. One’s earning, or income is seen from the 11th house, the Lābhabhāva.
The Lagna is favourable for a good income because the Lagneśa manifests his strength in the
Lābhabhāva. The 11th house is Vṛṣabha, owned by a Jalatattva Graha, is a Mūlatrikoṇa of
another Jalatattva Graha, Candra is where Lagneśa Candra, the Jalatattva Graha manifests his
strength.

The Karka person is blessed with a wife, ornaments, robes, and happiness, i.e., strī
bhūṣaṇāmbara saukhairbhogaiśca samanvito due to the blessings of Śukra and Candra. Comfort
and happiness are seen from the 4th house, and the blessings are known from the 9th house.
The owner of the 4th house is Śukra, who is the Kāraka for wife, ornaments, and robes. The 4th
lord Śukra manifests his strength in the 9th house of Bhāgya, indicating that the native is blessed
with Śukra’s Kārakatvas. The native is naturally blessed because the 9th lord Bṛhaspati manifests
his strength in the Lagna. If the native follows the path Bṛhaspati’s path of Dharma and
righteousness, he is blessed with happiness, comfort and protection from vicissitudes of life.

Om Tat Sat
5.SIṄHA LAGNA

Siṅha Rāśi is symbolized by a lion, a thick forest, which is inaccessible. This is a royal Rāśi, owned
by the royal Graha, Sūrya, the king in the Graha’s cabinet. It is a Sthirarāśi, Agnitattva Rāśi, and
owned by an Agnitattva Graha. One born in this Rāśi has a moderate stature, robust and upright,
broad and well-set shoulders and a dignified appearance. The complexion is bright brownish or
ruddy, the face is oval, and the person appears kingly.

A Siṅha born is confident, dignified, ambitious, honourable, candid, magnanimous, generous,

lion-hearted. He is proud, snobbish and is fond of display his strength and opulence. The person
is faithful and warm-hearted. He is very cheerful, sociable and surrounded by friends and
relatives. He enlightens his surrounding with a bright smile and camaraderie. He is a natural
leader of helping nature and is protective of his subjects, family and friends. He is short-
tempered and a great warrior but magnanimous and of a forgiving disposition. He has a great
fondness for comforts, luxuries, attendants, and he is commanding nature. He could be lazy, and
instead of doing things on his own, he would like to command others to do this work.

The key characteristics of one born in this Rāśi are (1) meat-eating habits, (2) earning of wealth
and honour through the king, (3) bereft of religion, (4) dutiful in family affairs, (5) face
resembling that of a lion, (6) holding a high rank of office, (7) majestic, strong and bold, ( 8 )
speak sparingly, (9) miserly, (10) trouble others, (11) fond of eating and given to worldly
enjoyments, (12) wander in hills and forests, (13) irascible, (14) firm in friendship, (15) careless,
(17) inaccessible, (18) destroy enemies, (19) beget famous sons, (20) honour the virtuous, (21)
rich through agriculture etc., (22) interested in business, (23) spend heavily on prostitutes,
dancers and his wife, (24) suffer from dental diseases.

One born in Siṅha Lagna is fond of eating meat, i.e., māṁsaruci which is indicated by the Rāśi
symbol is Lion indicating a meat-eater. Siṅha is the Rāśi of the lion, wild animals and a carnivore,
therefore whenever factors of eating associates with this Rāśi, the native is fond of meat-eating.
For instance, in a Kuṇḍalī, the 2nd house/ lord is in Siṅha Rāśi indicate that the person may be
fond of eating meat.

The person earns wealth and honour through the king, i.e., nṛpatir labdha māna dhana, because
of the powerful influence of Sūrya in the Lagna and the 9th house of destiny. Sūrya is the king
and the owner of the Lagna. The gain from the king is indicated by the predominant influence
of Sūrya on the Lagna. 10th house is the house of king and honour and is a favourable place
(Mitrarāśi) for Dhaneśa and Lābheśa Budha. The earning may be through scholarship and
intellectual pursuits, and the native can become a King’s advisor or a policymaker.

A Siṅha born is likely to abandon his religion and drift towards another region, and as Ācārya
Kalyāṇavarmā states, the native is dharmācyutoapyasaṁstha. This is because of the Krūra
effects on the 9th house of dharma and religion. Maṅgala, a Krūragraha, own the 9th house, and
it is where the Lagneśa Sūrya manifests his strength. Due to the Uccatva of the Lagneśa in the
9th house, the native considers himself to be of divine incarnation and that people should
worship him. This is true because, in ancient times, the kings considered themselves as the agent
of God, who are sent to maintain order in the world. The person abandons his religion also
because the Dharmeśa Maṅgala manifests his weakness in the 12th house of loss and foreign
culture. This indicates that the native embraces a foreign religion or faith by abandoning their
own. However, if the 9th Lord Maṅgala and Lagneśa Sūrya are powerful in the Kuṇḍalī, this is
not seen. Instead, the person spends on religious activities, such as constructing temples and
shrines and undertaking pilgrimages.
The person is dutiful towards his family, i.e., kuṭumbakāryeṣu ratavāmaḥ because of the
favourable effects 2nd house of family and Surya, the karaka for dharma. The 2nd house is the
house family, and Sūrya denotes one’s sense of duty (dharma, righteousness). These natives
may be an atheist (abandon his dharma or drift towards another dharma). Still, he is
undoubtedly highly dutybound because the 2nd lord of family manifests is favourable towards,
Sūrya, the Kāraka for Dharma. He has a strong sense of duties and obligations, even though his
religious inclinations is low. Budha is favourable towards Siṅha Rāśi, because, from Budha’s
Mūlatrikoṇa, Siṅha is in the 12th house of friendship according to Ācārya Satyācārya. Besides
this 2nd lord of the family is fortified in the 2nd house of the family.

The person’s face resembles that of a lion (siṁhasya samānamukhaḥ, i.e., the face and shoulders
are broad, the eyes of fierce. This is because the Rāśi is denoted by a lion. Normally the physical
and facial features of the native are associated with the symbols of the Rāśis. The effects of
Sūrya is also seen in the native, making him dignified, commanding, and sometimes wrathful.
The person is not easily accessible, as he likes to maintain distance from others.

The person holds a high rank of office, i.e., sthitimān, i.e., a place of honour and authority. Siṅha
Rāśi is a royal Rāśi and the abode of the king. It is inaccessible and protected by a fort. Sūrya
denotes a natural leader, a King who is a capable administrator. Sūrya manifests his strength in
the house of divine blessings and spiritual guide (9th house). Others treat the native as one who
is mandated by God to govern over them. The ability to rule comes from the 10th house of the
throne, denoting the highest point in the sky. Candra, another royal Graha, manifests his
strength in the 10th house. 10th lord Śukra manifests his strength in the 8th house, indicating
some sudden occurrences and uncertain events in the administration or rule of the Siṅha born.

The Siṅha person is majestic and strong, i.e., gāmbhīrya satva saṁyuktaḥ due to the effects of
Surya, a highly dignified Graha. Sūrya never engages in trivial matters. The native carries gravity,
like that of a King and carries himself with great dignity. They are naturally honoured by others.

The person is bold, courageous and adventurous, i.e., dhṛṣṭo because of the effects of Sūrya.
The boldness comes from the Lagneśa Sūrya, who is highly courageous and bold. However, since
the Lagneśa manifests his weakness in the 3rd house of valour, self-effort can cause loss of
fortune. On the other hand, since the Lagneśa manifests its strength in the 9th house of divinity,
dependence on the divine blessings is gainful. We often notice that a Siṅha Lagna person suffers
from inaction and laziness.

The person speaks sparingly, i.e., alpavacā, again because of the effects of Sūrya. Sūrya is
reserved with his usage of words. The native speaks sparingly and speaks only when it is
necessary to do it. This is the opposite of Candra, Śukra and Budha, who indicate talkative
personality. This trait can be seen even when Siṅha Rāśi is predominant in the Kuṇḍalī or Budha,
the Kāraka of speech is in this Rāśi.

The person is miserly, i.e., lubdhaḥ, because of the Śubha influences on the 3rd house. The
influence of Śubhagrahas on the 3rd house indicates miserliness. For this Lagna, the 3rd house
is governed by a Śubhagraha Śukra. The 3rd is also where Lagneśa Sūrya manifests his weakness,
indicating selfishness and self-centeredness. This trait is mainly seen when Sūrya is weak in the
Kuṇḍalī.

True to the nature of a lion, a Siṅha person causes injuries to others, i.e., paraghātakaro. The
native’s nature is like that of a Lion, who is fierce and hunts its prey. This personality trait is
mainly seen when the Lagneśa is in a Krūrarāśi, i.e., those owned by Śani, Maṅgala and Sūrya
himself. This is even more certain when Lagneśa is weak because weakness denotes insecurity.
Siṅha Lagna is governed by a Krūragraha, who manifests its weakness in the 3rd house of
enterprise. The Nīca effects of Sūrya is reflected in his efforts and enterprise, denoting the
inclination to injure others.

The person is a food lover and a voracious eater, i.e., bubhukṣāvān, because of his strong
metabolism. Due to the powerful impacts of Agnitattva on the Lagna or the 5th house of
digestion, the metabolism is powerful. The lord of eating, 2nd lord Budha manifests his strength
in the 2nd house of eating, denoting fondness for food. The person is also fond of worldly
pleasures because of the powerful influence of Śukra on the 10th house of throne and kingdom.
The native likes to exert his power, authority and position.

True to the nature of a lion, the person likes to wander in hills and forests, i.e.,
parvatavanānusārī. A Siṅha Lagna person is endowed with an adventurous mind. One’s mental
disposition is seen from the 5th house, which is in Dhanu Rāśi. Dhanu is the place of strength for
Ketu, a renunciate monk, denoting that the person detests any binding or desires and likes to
remain free. Ketu’s powerful vibrations in the 5th house also indicate the fondness for
adventure, such as hunting.

The effects of Rāśi symbol, the lion also manifests in the form of making the person irascible or
wrathful, i.e., suroṣaṇo. Lion is fierce, and so is the person. One’s short-temper is governed by
the 8th house, where the 2nd lord Budha manifests his weakness, indicating the use of abusive
words. The native abhors people encroaching into their personal space and is inclined to use
abusive words.

The Siṅha person is firm in friendship, i.e., dṛḍhasuhṛt due to the favourable impact of the 11th
lord of friendship in the 2nd house of family. The 11th house stands for friendship, and the 11th
lord Budha manifests his strength in the 2nd house of family, indicating that the friends are like
family for the person. He always keeps his promise as the 2nd lord of speech manifests his
strength in the 2nd house itself. The native is often blunt, undiplomatic, but truthful due to the
powerful influence of Bṛhaspati on the house of mental disposition (5th house).

The person can be careless or reckless, i.e., pramādī, due to the powerful influence of Agnitattva
on the Lagna. The effects of Agnitattva on the Lagna indicates strong warrior’s trait (Kṣatriya
Varṇa). One’s risk-taking attitude is indicated by the 8th house, where the lord of action (3rd
lord), Śukra, manifests his strength. This indicates that the native is inclined to high risk-prone
activities.

The person is inaccessible or inviolable, i.e., duṣpraho because of high Sattvaguṇa in the Rāśi,
and the effects of the lion, the king. The native does not like others to encroach on his personal
space. They are highly dignified like a King and does not let others take them lightly. Therefore,
they like to maintain a distance from others and has a commanding and dignified bearing.

The Siṅha person destroys enemies, i.e., hataśatruḥ because the Lagneśa Sūrya is more powerful
than the 6th lord of enemies, in the natural order of strength. The 6th house of enemies is owned
by Śani, on whom Sūrya prevails naturally, as Śani is Sūrya’s son. The father prevails over the
son. Furthermore, the 9th lord Maṅgala manifests his strength in the 6th house of enemies,
indicating that his destiny is to fight and overcome his enemies. The 6th lord of enemies is also
the cause of the native’s valour because lord Śani manifests his strength in the 3rd house of
courage. It is in the destiny (9th house) of the native to attain victory over enemies and
adversities (6th house).
The person has famous sons, i.e., khyātasutaḥ, because Bṛhaspati influences the 5th house of
children. The 5th lord Bṛhaspati is also the Kāraka for children and is a great friend of Lagneśa
Sūrya. Besides this, the secondary Bhāva for children, the 9th house (Bhāvāt Bhāvam), is where
the Lagneśa Sūrya manifests his strength. This indicates that the children cause the rise of
fortune to the native. The birth of children usually brings the rise of power, authority and good
things in life.

The Siṅha person honours the virtuous, i.e., praṇata sādhu janaḥ. Honouring noble people are
denoted by Śubha influences on the 9th house of dharma. The Lagneśa Sūrya manifests his
strength in this Bhāva, the 9th house, and therefore, dharma is the source of strength to the
native. The native is protected from misfortunes so long as he follows dharma, thus keeping the
9th house clean and powerful. If the Siṅha person follows the path of Adharma
(unrighteousness), there is a sharp decline of not only the 9th house but the native’s entire life
(Lagna) is ruined.

The person acquires wealth from agriculture etc., i.e., kṛṣya adikarma dhanavān: The factors
associated with agriculture are (1) Vṛṣabha Rāśi as it governs the pastures, (2) 4th house of land,
(3) Maṅgala, the son of the earth, i.e., Bhumiputra, (4) Śani and 6th house of labour. For Siṅha
Lagna, the Karmabhāva falls in Vṛṣabha Rāśi, and the 9th lord is Maṅgala manifests his strength
in the 6th house (owned by Śani) of labour and agriculture.

The person is interested in business, i.e., vyāpārarato. The factors associated with the business
are the 7th house, Budha and Śukra. The 10th house of the profession is owned by Śukra,
denoting livelihood connected with Śukra. The 11th lord of earning is Budha, who manifests his
strength in the 2nd house of wealth, indicating acquisition of wealth from sources denoted by
Budha, i.e., trade and business. The lord of trade, 7th lord Śani manifests his strength in the 3rd
house of enterprise, indicating that the native put his effort and enterprise (3rd house) for
attaining success in business (the 7th lord).

The Siṅha person spends heavily on prostitutes, dancers, and his wife, i.e., bahuvyayo bhavati
veśyā-naṭī-niyamanād bhāryātśca. This is because the symbol Lion is associated with strong
masculinity and sexual passion. Lagneśa Sūrya is inimical towards Śukra; therefore, Sūrya is not
a Graha for courtship. Sūrya denotes the tendency of fulfilling one’s carnal desires without much
romantic attachment towards the partner. The 12th house of expenditures falls in Karka Rāśi, a
feminine Rāśi and is owned by feminine Candra, indicating spending on feminine things. Because
Mantreśa Bṛhaspati manifests his strength in the 12th house, expenditure prevails in the
person’s mind. The native may have other vices, as the Mantreśa Bṛhaspati manifests his
weakness in the 6th house of vices. The indications of vices can be particularly experienced when
Bṛhaspati and Sūrya are weak in the Kuṇḍalī. When Sūrya is weak, he manifests his Nīca results
of the 3rd house, weakness of which is associated with a fall of morality. When Bṛhaspati is
strong, the native becomes charitable (12th house impact), and when weak, he is given to vices
(6th house impact). One of the indications of a Siṅha born native is that he suffers from severe
dental diseases, i.e., atidantaroga. In Kuṇḍalīs, dental diseases are indicated by Rāhu-Bṛhaspati
yoga called Gurucaṇḍāla yoga. For Siṅha Lagna, the 8th house of weaknesses is owned by
Bṛhaspati, indicating some physical disabilities associated with Bṛhaspati. Rāhu manifests his
weakness in the 5th house owned by Bṛhaspati. Nīca vibrations of Rāhu + association with
Bṛhaspati + Bṛhaspati’s association with the 8th house denote dental diseases. This indication is
mainly seen when Lagneśa Sūrya and 8th lord Bṛhaspati are weak in the Kuṇḍalī.

Om Tat Sat
6.KANYĀ LAGNA

Kanyā is the 6th Rāśi of the Zodiac. It is a feminine Rāśi, a Ubhaya Rāśi and is owned by Budha.
It is denoted by the symbol of a young girl having a lamp in one hand and grains in the other
sitting in a boat in the open waters. This the Rāśi of the Devī Śakti, Durgā who is also worshipped
as Kanyā during the Navaratri. The Kanyā person is of middle stature, having a lean physique,
neat and well-maintained body, dark-complexioned or sometimes ruddy complexioned, a
pleasing appearance, and a long nose.

Kanyā is Manuṣya Rāśi, and denoted by an orchard, with small girls playing in it. The Kanyā Lagna
person is naturally amicable and has an innocent-looking face. They are quiet, peaceful, modest,
sympathetic, flexible, adaptable, reserved, studious prudent, practical and methodical. They are
scholarly and have good mental abilities, and they carry out their actions after meticulous
planning, yet they lack self-confidence and give up too easily. They are perfectionist and focus
their attention on small details. That makes them good in writing and handicraft that requires
attention to small details. However, sometimes, they miss the big picture.

They tend to store, like antiques and old artefacts. It is easy to find a library or a museum in the
house of a Kanyā person. They find it difficult to get rid of old things, including their thoughts
and notions. They tend to retain their love and hatred for someone for a long time and do not
know how to let go. This also makes them good followers because, once they follow someone,
they follow them for a long time. Sometimes it isn’t easy to understand them, mainly because
they think much ahead of their time.

The key characteristics of one born in this Rāśi are (1) very straightforward; (2) highly learned,
scholar; (3) talented in music, poetry and fine arts; (4) sweet speaker; (5) affectionate; (6)
inclined towards charity and serving others; (7) sport with maidens; ( 8 ) endowed with
goodness, merciful; (9) enjoy others’ wealth; (10) enjoyer of material pleasures; (11) wandering
disposition; (12) feminine nature or effeminate; (13) modest, humble; (14) liar; (15) attempt to
expand his landed properties; (16) fortunate; (17) sensuous; (18) famous; (19) clean hearted;
(20) religious; (21) handsome or beautiful; (22) good desires; (23) honour the preceptors and
elders; (24) sinful; (25) inimical to brothers; (26) beget more daughters; (27) phlegmatic and
windy in humour; (28) stay away from sinful and inimical people; (29) talkative.

The Kanyā person is straightforward, i.e., devoid of guile. Budha denotes a young child who is
straightforward and of a clean heart. Budha owns two Rāśis, Mithuna and Kanyā. Mithuna is the
Rāśi of sexuality, whereas Kanyā is the Rāśi of purity. Kanyā Rāśi is, in fact, the purest among all
the Rāśi in the zodiac. This Rāśi denotes the innocent side of Budha, whereas Mithuna denotes
the mischievous side of the Graha.

The person is highly learned, scholarly, talented in music, poetry, and fine arts because of the
effects of Budha. The Lagna is owned by Budha, who a keen and sincere student is. Kanyā
denotes a sincere student who is not distracted by entertainment (Śukra), girls, sexual desires.
Budha is the Kāraka for literature, mathematics, astronomy, astrology, and the number system.
The Kanyā person has knowledge of literature that includes various forms such as music, poetry,
and fine arts. This Rāśi is all about learning and scholarship, as the 5th lord (inner mind) Śani
manifests his strength in the 2nd house of knowledge. The connection of the 5th house and 2nd
house denotes the blessings of Devī Sarasvati. The 2nd house or proficiency in knowledge falls
in Tulā Rāśi owned by Śukra, the Kāraka for music, poetry, and fine arts, indicating proficiency in
these matters.
Due to the effects of Budha and Śukra, the native is a sweet speaker. Budha is the Kāraka for
speech and communication, whereas Kanyā denotes a lack of guile, transparency, and a clean
heart. Lagneśa Budha manifests his strength in the Lagna in Kanyā Rāśi. Besides this, the 2nd
house of speech is owned by Śukra, the graha of beauty, refined culture and eloquence.

The native is affectionate due to the effects of feminine qualities. Kanyā Rāśi is feminine and is
denoted by a young girl, an epitome of femininity, denoting a caring and affectionate person.
The native is clean-hearted, and the Nīcatva of Śukra in the Lagna indicates one who shies away
from sex and courtship. A strong Budha in this Kuṇḍalī helps to retain purity and innocence.
Normally, a Kanyā person is not drawn to relationship and sexual matters unless the Kāraka
Śukra and 7th lord Bṛhaspati are powerful.

The Kanyā person is inclined towards charity and serving others because of the effects of the
10th house honour. Lagneśa Budha is also the 10th lord indicating that the native is action-
oriented. Furthermore, the 10th lord manifests his strength on the Lagna, strengthening the
action-oriented nature and a desire for honour. When the 10th house is strong and under Śubha
influences, the native is righteous and works for public welfare. For the Kanyā Lagna, the
favourable 10th lord blended with Budha’s innocence and purity indicates one who has a strong
sense of supporting and helping others. The native has strong morals at work. He is duty-bound,
self-confident, having high self-respect and dignity, and is inclined to helping others.

The native is although not sexually driven, is fond of the company of young girls and maidens.
He is not sexually driven towards them but has a friendly attitude. Budha is the Kāraka for
friendship and has less desire to have sex because he is a neuter (eunuch). The person likes to
be surrounded by his friends, mainly of the opposite sex. This is because the Rāśi, Kanyā, is
associated with young girls. The 5th house, the house of mental disposition and likings, falls in
Makara Rāśi. Makara Rāśi is also not a sexually driven Rāśi, because of effects of Śani, who is
also neuter like Budha and is the Kāraka for old age, where the sexual desires are low.

The person is merciful and is endowed with a good heart that is empathetic. Lagneśa Budha is a
non-violent, amicable, and gentle Graha. He is the antithesis of Maṅgala, the Kāraka for violence
and war. The effects of Budha in the Lagna and the effects of Bṛhaspati on the 4th house of heart
makes the person a kindhearted, empathetic and merciful person. The person understands
other’s pains and is ready to help.

The native is dependent on others for wealth or enjoys others wealth. This is called
parasvabhoktā in Sanskrit. This is mainly true when Śukra, Bṛhaspati and Candra are weak in the
Kuṇḍalī, else the native may desire other’s financial support, but will not live on other’s wealth.
The 7th house denotes others or strangers, and other’s wealth is seen from the 2nd house from
the 7th, i.e., the 8th house. 8th lord Maṅgala manifests his strength in the 5th house of mental
disposition and likings, indicating that what the native likes is other’s financial support. This
prevails in the mind of the person. Kanyā Lagna often looks forward to financial support from
others, such as gifts, grants, and donations. They are normally financially blessed because the
2nd lord Śukra also owns the 9th house of blessings. Still, in some cases, when Śukra, Candra
and Bṛhaspati are weak in the Kuṇḍalī, they are overly dependent on others for their financial
support.

Due to the effects of Budha, Śukra and Rāhu, the two Rajas Grahas, it is natural to expect that a
Kanyā Lagna person is materialistic in outlook (bhoktā). He is fond of luxuries, comforts and
material pleasures. There is Rāhu’s predominating influence in the Lagna because it is Rāhu’s
Mūlatrikoṇa Rāśi. Rāhu denotes enjoyment of material pleasures. Śukra, the Kāraka for luxuries,
is also the Dhana and Bhāgya lord and attains Ucca in the 7th house of partnership. This denotes
that the attainment of the comforts and luxuries usually occur after marriage. The natives also
look forward to gaining comforts as the 4th lord Bṛhaspati manifests his strength in the 11th
house of gains.

The Kanyā person has a wandering disposition (deśabhramaṇaḥ) due to the effects of Budha.
Budha is the fastest Graha after Candra, and therefore, associated with mobility and change.
Budha is not only the lord of the Lagna, but he also manifests his strength on the Lagna,
indicating a mindset of movement. Between the two Rāśis of Budha, Mithuna and Kanyā,
although both are Ubhayarāśis, Kanyā Rāśi denotes this disposition more than Mithuna as Budha
attains Ucca here.

A Kanyā born is of feminine nature (strīprakṛtir) or effeminate, mainly because of the Rāśi
characteristics. Kanyā is a feminine Rāśi (yugmarāśi) and owned by Budha, denoting a young girl
who is not yet attained poverty. She is also considered a virgin and pure. The predominance of
the feminine principle indicates the feminine nature in the native of this Lagna.

What does being feminine mean? The characteristics traits of femininity are soft, gentle,
submissive, dependent, emotional, receptive, intuitive, content, passive, cooperative, sensitive,
compassionate, sympathetic, tender, understanding, warm and yielding, nurturing, graceful,
communicative, motherly, inwardly oriented, responsive, conservative, following, relational,
group-oriented. The qualities of Śukra and Candra are also seen in these people, indicating they
are fond of singing, music, dance, drama, painting, sketching, knitting, crochet and other such
skills.

The person is modest and humble (vinayavāk) because of the effects of Budha. Budha is the
humblest among the Grahas; he is nonviolent and opposed to Maṅgala, the Graha of violence
and abusive language. The double influence of ownership and Uccatva of Budha in this Rāśi
indicates that one is free from guile and shrewdness. The native is like an innocent and obedient
child, particularly in front of Bṛhaspati, the teacher. When the Budha and Bṛhaspati are fortified
in the Kuṇḍalī, the person becomes the most gentle, modest, an outstanding student and
scholar.

One weakness of this Lagna is that the native can be a liar (kitavaḥ), mainly when the Lagneśa
Budha is weak and an affliction caused by the 3rd and 8th lord Maṅgala. Not all Kanyā people
are liars, but if they are, they are superb in lying. They cannot be caught lying because they are
tremendous in acting. This effect is due to the powerful influence of Budha as well as the dual
nature of Budha, who can sway between good and bad depending on the company. This quality
can make them good actors who effectively hide their true emotions. They are outstanding in
putting a facade and hiding their thoughts. Kanyā is Rāhu’s Mūlatrikoṇa Rāśi, and the powerful
influence of Rāhu denotes one who effectively shields one’s identity and appears as someone
else. However, for this indication to be true, there should be an influence of Maṅgala or Rāhu
on Budha, the 2nd from Budha etc.

The native attempts to expand his landed properties (bhūmaṇḍala vardhana bhāk), due to the
positive effects of the 4th lord in the 11th house of gain. The 4th house governs landed
properties. The 11th house of Gains, owned by Candra, manifests its strength in the 9th house,
indicating excellent gains. Besides that, the 4th lord Bṛhaspati manifests his strength in the 11th
house of gains, denoting gains associated with landed property or expansion of the real estate.
This is mainly true in a Kuṇḍalī when Bṛhaspati, Maṅgala, Candra are powerful and well placed.
The Kanyā person is fortunate and endearing to all (subhagaḥ) because of the positive impacts
of the 9th house of good luck and the 2nd house of appearance. Good fortune comes from a
strong 9th house. For this Lagna, the 9th house is governed by benevolent Śukra, who manifests
his strength in the 7th house owned by Bṛhaspati. When the 7th house is strong and benevolent,
the native is excellent in his interaction with the outside world. People love them for their gentle
manners. Besides this, the 2nd lord is also the 9th lord, indicating that people can easily recall
their smiling face and pleasant demeanour.

The person is sensuous (kāmī). Normally people of Kanyā Lagna are friendly but not sensual, and
they are in platonic love and friendship. This is because Kanyā is the Nīcakṣetra for Śukra, the
Graha of courtship and it is the Uccakṣetra for Budha, who is fond of friendship and not
sensuality. Kanyā denotes young girls who are not sexually active. The sensuality comes only
when the Kanyā person is in an intimate relationship. Only in such circumstances, the person
indulges in physical relationships denoted by Śukra as he manifests his strength in the 7th house.
Both Śukra and the 7th house govern sex. The powerful influence of Śukra and Jalatattva
(emotion/ courtship) in the 7th house indicates sensuality, which is seen in the case of this
Lagna.

The person has a natural tendency to become famous (yaśo) unless Budha, the Lagneśa and 10th
lord is weak and afflicted. Fame is denoted by Sattvaguṇi Grahas Sūrya, Candra and Bṛhaspati,
and the Bhāvas indicating fame are Lagna and Karma. For this Lagna, the 10th house and Lagna
are owned by the same Graha, Budha, and the 10th lord manifests his strength in the Lagna,
giving rise to a form of Siddha yoga. These people have a natural tendency of getting noticed,
especially after they have started working.

A Kanyā born is clean hearted (amalaṁ labhate). Kanyā is the Rāśi of purity, and the 4th house
and Sūrya govern one’s heart. For this Lagna, the 4th house falls in a Śubharāśi, Dhanu whose
lord, Bṛhaspati, manifests its strength in the 11th house of gain. This implies that the native gains
when his heart is clean. The Lagna governs one’s ideals and principles. Lagneśa manifesting its
strength in the Lagna indicate that these people have strong principles in life unless Budha is
weak and afflicted.

The person is religious and devout (ṛjurdharmavān). Faith, spirituality and righteousness are
seen from the 9th house. The 9th lord Śukra manifests its strength in Bṛhaspati’s Rāśi in the 7th
house. 7th house is associated with Lord Śiva, indicating that the native is likely to be a great
Śiva-Bhakta. They are drawn to philanthropy (paropakāra), as the 9th lord Śukra attains Ucca in
the 7th house, the Bhāva that connects us to the outside world (door, dvāra).

The Kanyā person is handsome or beautiful (surūpa). The Lagna and the 2nd house govern
beauty. Lagna relates to the overall physical appearance, while the 2nd house relates to one’s
facial appearance. Lagneśa manifesting its strength in the Lagna indicate that the person has a
well-proportioned physique. Besides this, the native is fortunate because of his good looks
because 2nd lord Śukra is also the owner of the 9th house of good fortune. If Budha and Śukra
are powerful in the Kuṇḍalī, undoubtedly the person is known for his amicable, gentle and
pleasing appearance.

The person is fond of good things in life (suruciḥ). Fondness or love for something is seen from
Lagna and the 5th house of mental disposition. Lagna has a powerful influence on Budha, who
denotes purity. 5th lord Śani manifests its strength in the 2nd house of learning and knowledge,
in the Śukra’s Rāśi, indicating exquisite tastes, as denoted by Śukra.
The person honours his preceptors and elders (bhakto gurūnāṁ ca). This is because of the
powerful influence of Bṛhaspati on the 9th house, which indicates one who honours elders and
preceptors. The 9th lord Śukra attains Ucca in a Bṛhaspati’s Rāśi in the 7th house. Bṛhaspati is
the Kāraka for Guru, Brāhmaṇa, elders and guests. Besides that, the Manaskāraka Candra
manifests his strength in the 9th house, indicating that the mind dwells in dharma.

Occasionally, the person could be sinful (pāpair ahārya vṛttaiḥ). This is mainly seen when the
Lagneśa is weak. There is a hidden sinful tendency in this Lagna because, (1) the Lagna is Rāhu’s
Mūlatrikoṇa Rāśi, (2) violent Maṅgala manifests his strength in the 5th house of mental
disposition. There is a strong Śani-Maṅgala vibration in the 5th house, indicating sinful
tendencies. This is, however, dormant, when Budha, the Kāraka for purity and innocence is
powerful in the Kuṇḍalī. When Budha is afflicted and its purity tarnished, the sinful tendencies
manifest; else, the purity of Kanyā Rāśi prevails.

The person can be inimical to brothers (sahacaiśca samaṁ viruddhaśca). The 3rd house and 11th
house govern siblings. The Kārakas are Maṅgala and Śani for the younger and elder ones. For
this Lagna, the 3rd lord is Maṅgala, and the 11th lord is Candra. Lagneśa Budha is inimical
towards both Maṅgala and Candra. Candra, the elder brothers, could be loving the native, as
Candra loves Budha dearly. However, there could be serious discord with younger brothers as
Maṅgala are Budha are serious enemies. This problem can be remedied if Budha and the lord of
the siblings are not mutually placed in places of friendship reckoned from Budha. From a Graha,
the places of friendship are 2, 12, 3, 11, 4 and 10.

The person is likely to have more daughters (kanyāprajo) than sons. This is because Kanyā Rāśi
denotes the feminine principle, maidens and young girls. The person is blessed with the
significations of Kanyā Rāśi. Besides that the 5th lord of children, Śani, manifests its strength in
the 2nd house of family owned by Śukra, a feminine Graha, indicating begetting female children.

The person suffers from phlegmatic and windy humour (anilakapho). Budha denotes equal
balance of all the three Doṣas Vāta, Pitta and Kapha. Since it is the Rāśi where Śukra, a Vāta and
Kapha predominant Graha, manifests his weakness, the two tattvas dominate the person. The
diseases afflicting this native can be seen from Kumbha Rāśi, which holds the 6th house. Kumbha
Rāśi is a Vāta predominant Rāśi as it is a Vāyu Rāśi and owned by Vāyu Grahas Śani and Rāhu. If
there is an influence of Śani/ Rāhu on the Lagna, the person suffers from serious Vāta disorder.
Otherwise, if Śukra/ Candra are afflicted, and the Lagneśa is weak, there is a Kapha disorder.

The person stays away from the company of sinful and hostile people (nīcārivivarjita). Kanyā Rāśi
stands for purity, and therefore, for these people, the mind is inclined towards purity. Lagneśa
Budha is the Kāraka for friends and associates, which manifests his strength in the Lagna. They
are highly principled due to Lagneśa attaining Ucca in the Lagna. These indications jointly
indicate that the native stays away from the association of sinful and hostile people.

The Kanyā person is highly talkative (kathaśca) because of the effects of Budha and Śukra. Budha
is the Kāraka for speech and communication. Budha cannot stay without talking. They are
constantly thinking, writing or talking. The best way to calm the mind of these natives is to let
them observe Mauna-vrata for a short time every day. Budha is a highly energetic, fluctuating
and fickle-minded Graha like a young child. He likes to jump from one thing to the other.
Therefore, they need to calm their mind and focus on one thing at a time. The Kanyā natives are
also good in mimicry and humour!

Om Tat Sat
7.TULĀ LAGNA

Tulā is the 7th Rāśi of the Kālapuruṣa. It is symbolized by a weighing scale and a marketplace.
The marketplace is where the exchange of goods happens. Therefore, this is a Rāśi of balancing
the two sides, the buyer and the seller, the giver and the taker. This is the place where the
exchange of goods, services and ideas happen. This is ruled by the Graha of beauty, Śukra and is
where the lord of effort, Śani, attains Ucca. Sūrya, the Graha of royalty and nobility, attains Nīca.

It is a Cararāśi, indicating mobility and changes and a Vāyuttatva Rāśi, indicating intellectual
pursuits. Like Kanyā, this is the Rāśi of the longest ascension of 160 min. This means that one
born in this Rāśi is of tall stature. The person is moderately fair due to the effects of Śukra and
Śani. Śukra is somewhat darker complexioned, and Śani is dark. The lord Śukra indicates that the
body is graceful and beautiful. The feminine features of Śukra make the hips broad, hair, smooth,
eyes, large, face, round and sweet. The person is amicable and polite.

The Tulā person is courteous, gentle, pleasant, kind, affectionate and intuitive. Śukra is fast-
changing Graha, next to Candra and Budha, and this makes the person fickle-minded and
changeable. Śukra is the Kāraka of beauty and poetry, and a Tulā person is moody. They have
varied tastes, which change with their moods. This is the Rāśi of coming together, be it life
partner or trade partner. Therefore, companionship, partnership and marriage are the
foundation stone for success.

The key characteristics of one born in this Rāśi are (1) crooked physique (vishāmnga); (2) bereft
of virtues (shīlavarjita); (3) fickle minded (chapala); (4) fluctuating wealth (upachita-heena-
dravina); (5) bereft of physical felicity (sukha-hrd-dehānusāri); (6) phlegmatic and windy humour
(kapha-vātika); (7) fond of promoting quarrels (kali-ruchi); ( 8 ) long face and a long physique
(deergha-mukha-sharira); (9) righteous (dharma); (10) learned, knowledgeable (mati); (11)
eloquent (vetta); (12) very sorrowful (bahu-duhkha-bhāv); (13) good intellect (su-medha); (14)
injure others’ honour (parāvagardi); (15) beautiful and black eyes (sucāru-krsnāksha); (16)
devoted to guru (bhakta); (17) honourable (pujya); (18) help the needy (pitānyabhājām jātah);
(19) truthful (satya); (20) gentle and bright (mrdu-shukla); (21) affectionate to brothers (bhrātr
priya); (22) pre-eminent (arya-mukhya); (23) chaste (suchi); (24) help sinners and befriend the
mean (pāpopachāra-bandhuscha); (25) charitable (dāta); (26) crooked mind (kutsita-vrtta); (27)
livelihood of dharma (dharma-vyavsāya); (28) sinful (neechamati).

The Tulā person is normally beautiful, having a gentle appearance. However, sometimes, due to
the effects of Śani on the Lagna, one has a disproportionate physique (viṣamāṁgaḥ). The lack of
uniformity of limbs is seen from Śani, who is called Paṅgu, or lame, who became lame owing to
a curse. The is a powerful influence of Śani on the Lagna as Tulā is Śani’s Uccakṣetra, indicating
that the person has a disproportionate physique.

Again, some Tulā born lack good manners (śīlavarjita), where śīla means good manners and
varjita means its absence. Even though a normal Tulā person has amicable and sweet speech,
the Rāśi is also a place of conflict (duel) and a marketplace where heated arguments are
common. It also denotes a courtroom where people have verbal fights. Therefore, a Tulā person
can be one having such speech. The person can be brash, which comes from this Rāśi being an
Ojarāśi or Puruṣa Rāśi, owned by the Asura Guru and the Uccakṣetra of Śani. One of the qualities
of Śani not to care about the manners of the world. Besides this, the 2nd house of speech is in
Vṛścika Rāśi, which is a violent Rāśi, and is where the 8th Lord Candra manifests his weakness.
This means that harsh speech (2nd house) of the person can lead to difficulties and troubles (8th
lord, Nīca, Vṛścika)
The person is fickle-minded (capalaḥ). Fickle mindedness is normally caused by the Grahas,
Candra, Budha and Śukra, and the Cararāśis. This is a condition where the mind is not steady
and jumps from one place to the other, i.e., highly mobile. Therefore, fast-moving Grahas and
highly mobile Rāśis indicate this condition. The powerful influences of the mentioned Grahas on
the Lagna or the 5th house can indicate fickle mindedness. The Lagna has a predominance of
the fast-moving Śukra and a Cararāśi indicating fickle mindedness.

For a Tulā born, wealth is fluctuating (upacita hīna draviṇaḥ). In a Kuṇḍalī wealth or dhana is
judged from the 2nd house, and for this Lagna, the 2nd house is in Vṛścika Rāśi. In the 2nd house
of Vṛścika, the 10th lord Candra manifests his weakness. Candra is the sustainer of wealth, and
10th is the governor of the Arthatrikoṇa (the trine that controls wealth). This weakness of the
Kāraka for wealth in the 2nd house of wealth indicate fluctuating wealth. In a Kuṇḍalī if the 2nd
lord Maṅgala and the 10th Lord Candra are weak/ afflicted, this issue is significant.

The person is bereft of physical felicity (sukhahṛd dehānusārī). The Kāraka for Lagna Bhāva is
Sūrya who stands for vitality. The Lagna is Sūrya’s Nīcakṣetra. For a Tulā born, the lord of vitality
is negative for the Lagna, and that means that one has low vitality, or a lack of vitality is due to
the effects of some chronic illnesses. Incidentally, the Lagna and the 8th house of chronic
illnesses are also connected because Śukra owns them both. A Tulā person can have frequent ill
health or low immunity unless there is Śubhayutidṛṣṭi on the Lagna and Lagneśa. This issue is
predominant when Śukra and Sūrya are weak/ afflicted in the Kuṇḍalī.

The person is predominantly phlegmatic and windy (kaphavātika). Phlegmatic is Kapha Prakṛti,
and Windy is Vāta Prakṛti. The Lagna Lord Śukra is 1 Vāta + 2 Kapha, whereas, in contrast, Candra
is 2 Vāta + 1 Kapha. The effects of Śukra in the Lagna and the 8th house indicate that the person
has predominantly Kapha and less of Vāta characteristics. The person mainly suffers from
phlegmatic and windy disorders, such as cough and cold, pneumonia, arthritis and rheumatism.
The diseases are seen when Śukra is afflicted. And the affliction is due to Śani, then arthritis and
rheumatism are more evident.

The person is fond of promoting quarrels (kaliruciko). This is because the Lagneśa Śukra
manifests his strength in the 6th house in Mīna Rāśi. The 6th house stands for conflicts, fights,
quarrels. This Lagna people are fond of living in places abounded by fights, conflicts and
litigations. They also like to resolve fights, negotiate and reconcile two warring parties.

The person has a long face and a long physique (dīrgha mukha śarīra) due to the effects of Śani.
Śani has a tall, emaciated figure, and his strength in the Lagna indicates the positive qualities of
Śani. Besides that, Tulā Rāśi is also one of the longest ascension Rāśis, with a mean rising time
of 2.67 hrs, whereas the average rising time of a Rāśi is 2.0 hrs. Kanyā is the other Rāśi having
such a long rising time. This indicates that the native has a tall stature, normally. The face is ruled
by the 2nd house, which is in Vṛścika, a Rāśi also with long ascension duration (2.4 hr). The Rāśis,
Siṅha to Vṛścika are the Rāśis of longer ascension, where Siṅha and Vṛścika are of 2.4 hrs, and
Kanyā and Tulā are of 2.67 hrs. The Rāśis diagonally opposite to them are of shorter ascension.

The Tulā born person is righteous, learned, knowledgeable, and eloquent (dharma mati vettā).
9th is the house of dharma. For this Lagna, the 9th lord, Budha manifests his strength in the 12th
house of meditation, pilgrimage. Intellect or mati is seen from Bṛhaspati, Budha and Śukra. Śukra
is called sarvaśāstra pravaktāram, meaning, he is the knower of all the disciplines of knowledge
(sciences or Śāstras). Oration or vetta is seen from Budha and Śukra, the Kāraka for speech,
communication and oration. Śukra is one of the most eloquent Grahas. Therefore, due to the
effects of Budha in the 9th and 12th, and Śukra on the Lagna, the native, is righteous, learned,
knowledgeable, and eloquent

The Tulā person is occasionally sorrowful and sombre (bahu duḥkha bhāva) due to the effects of
Śani on the Lagna. Śani is the Kāraka and Tulā is his Uccakṣetra. The Tulā person does not lack
comforts, but there is always something biting them inside. A favourable Śani’s effects of the
Lagna do not cause discomfort, but the Tulā born are prone to look at the negative side of things,
find sadness even in joy! There is an unspoken gloom in their mind because the 4th house of
comfort and the 5th house of inner mind are in Śani’s Rāśi. They are detached due to the effects
of Śani on the 5th. They are also philosophical because of the effects of Kumbha Rāśi, Śani and
Rāhu on the 5th house.

They have a positive intellect (sumedhāḥ), or their intellect or mind is drawn to positive things.
The Grahas of intellect are Bṛhaspati (wisdom) and Budha (scholarship). For this Lagna, Bṛhaspati
owns the 3rd and 6th house. A Dhimanta yoga is formed, giving exceedingly high intellect when
the Lagneśa is in the 3rd or 6th house. Therefore, the two Bhāvas are related to Dhimanta yoga.
Śukra manifests his strength in the 6th house, indicating the formation of a Dhimanta yoga. Tulā
is also the Rāśi of balance, indicating balanced intellect and judgement.

The person injures others’ honour (parāvagardī), criticize, insult or humiliate others. Lagneśa
Śukra manifests his strength in the 6th house, indicating one who is attacking, injuring or
fighting. One’s benevolence, dharma, righteousness and charity are seen from the 9th house of
dharma. For this Lagna, the 9th lord Budha manifests his weakness in the 6th house of conflict,
indicating that the native has attacking tendencies on the 9th house. Besides this, the lord of
attack, the 6th lord, Bṛhaspati, manifests his weakness in the 4th house of comforts. This means
that conflict/ enmity cause sorrow (4th) and the fall of dharma (9th). But 3rd and 6th lord
Bṛhaspati’s Uccatva in the 10th house indicate an inclination towards hard work. 10th is the
house of honour and action, whereas the 3rd and 6th are the houses of enterprise and labour.

The person has beautiful and black eyes (su cāru kṛṣṇa akṣaḥ) because of the effects of Śukra.
Śukra is the Kāraka for eyes and beauty. According to Maharṣi Parāśara, Śukra is charming, has
a splendorous physique, has an excellent disposition, has charming eyes, is a poet, is phlegmatic
and windy and has curly hair. One ruled by Śukra has a beautiful and pleasant face, beautiful,
expressive eyes, and their appearance is enticing or seductive. Because Śukra is the Kāraka for
courtship and romance, these qualities are seen in people born in Śukra’s Rāśi, i.e., Vṛṣabha or
Tulā. Among the Rāśis, Vṛṣabha has more feminine traits, whereas Tulā has predominant
masculine traits.

The Tulā person is excellent in honouring his guests, Brāhmaṇa (scholars), and Devatās (atithi
dvija deva ratiḥ) because of the effects of the 9th house, Bṛhaspati and Budha. The Śubha effects
on the 9th house make one dharmic or righteous. Sūrya is the Kāraka for Dharma, and Bṛhaspati
guides one on the path of dharma. For this Lagna, the 9th house is owned by Budha, a
Saumyagraha, who manifests his strength in the 12th house of expenses (dharmic expenses) and
liberation. The person is devout and is fond of pilgrimages (9th lord in 12th). Sūrya is favourable
towards the 9th lord Budha, and Bṛhaspati attains Ucca in the 10th house of honour and action,
indicating righteous deeds.

The person knows doing things at the right time (ṛtu kriyāvān). The person is conscious of, Deśa,
Kāla and Pātra, and adapts his actions to the circumstances. ṛtu kriyāvān comprises of Ṛtu
meaning seasons and Kriyāvān meaning effort, meaning one who adapts his efforts based on
seasons mean, being a Guru, preceptor or a knowledge expert.
The Tulā person is devoted to one’s Guru or preceptor (guruṣu bhaktaḥ). How can a person who
criticizes, injures or humiliates others can be a Guru Bhakta? Normally, one who is on the path
of righteousness, honouring preceptors and elders, do not harm others. That is the path of
Devaguru Bṛhaspati, who is the Kāraka for peace, and teaches us universal brotherhood,
“Vasudhaiva Kutumbakam”. Therefore, we should infer that a Tulā person becomes Guru Bhakta
only when he leaves his ego. Gurubhakti is seen from the 9th house, and for a Tulā person, the
9th lord (elders and preceptors), Budha manifests his strength in the 12th house (letting go of
one’s identity).

The person is honourable (pūjyaḥ) because of a balanced mind. Tulā is the Rāśi of balance and
honour that arises from the 9th house (respect) and 10th house (authority and status). For a
Tulā period, the 6th lord of labour is imbibed with Bṛhaspati’s wisdom manifests his strength in
the 10th house of action, authority, and honour. Bṛhaspati is also the 3rd lord of enterprise, and
his strength in the 10th house indicates that a Tulā period has the natural qualities to lead others
through enterprise and talent (3rd). The person is naturally good at guiding others and is an
expert in at least one discipline. The area of expertise is seen from the Rāśi and Bhāva occupied
by Śukra and Bṛhaspati because the knowledge comes from the Gurus or the teachers. The
person also attains mastery in subject denoted by the Rāśi/ Bhāva occupied by the 9th lord
Budha.

The person has a charitable bent of mind, and they help the needy (pitānyabhājāṁ jātaḥ). The
person is highly charitable (dātā). Charity is seen from the 9th house, and the Śubhagrahas,
Bṛhaspati, Candra, Śukra. Giving away is seen from the 12th house. For this, Lagna, the 9th lord
Budha of dharma and righteousness, manifests his strength in the 12th house of giving.
Therefore, their dharma (righteous deeds) is giving to others, helping the needy. A Tulā born is
naturally drawn towards donating for charitable purposes.

The person is honest and truthful (satyaśca). The truth is seen from the strength of Lagna and
Graha, Bṛhaspati. For this Lagna, Lagneśa Śukra attains Ucca in the Rāśi of Bṛhaspati, indicating
Bṛhaspati bestows strength to the Lagneśa. This also means that the native progresses in life
when he does not deviate from the path of truth and honesty. One born in this Lagna believes
in honesty and transparency. Mahatma Gandhi was born in Tulā, and his civil disobedience
movement is called satyagraha, which means “holding onto truth”. This concept was introduced
in the early 20th century by Mahatma Gandhi to designate a determined but nonviolent
resistance to evil. Gandhi’s satyagraha became a major tool in the Indian struggle against British
imperialism.

The person is gentle and bright (mṛduśuklaḥ) due to the effects of Śukra on the Lagna. Śukra is
resplendent but soft. After Sūrya and Candra, Śukra is the brightest Graha in the sky, and
therefore it is said that Śukra is never defeated in a Grahayuddha. Śukra’s effects on one’s
personality make them bright, cheerful and amicable. Śukra is the Kāraka for beauty.

The person is affectionate to brothers and siblings (bhrātṛpriyo). Siblings are judged from 3rd
and 11th house, younger siblings from the 3rd and elder siblings from the 11th. For Tulā Lagna,
the 3rd lord brings honour to the person. This is because the 3rd lord, Bṛhaspati, manifests its
strength in the 10th house of honour. The native is inclined to help his younger siblings as that
brings him honour. There is, however, likely to be some issues with elder siblings as the 11th
lord Sūrya manifests his weakness in the Nīca in the Lagna. The 11th lord manifests his strength
in the 7th, indicating that they support the native in trade and commerce or through business
partnerships.
The person is pre-eminent (aryamukhyaḥ), honourable or chief among his community because
of the effects of Śukra and Śani on the Lagna. Śukra is highly dignified as he is the preceptor of
the Asuras. There is also the impact of Śani, who can grant kingdom when positive. Normally
Śani in Sva/ Ucca Rāśi in the Lagna grants political power and authority. For this Lagna, Śani, the
yogakāraka and 4th/ 5th lord, manifests his strength in the Lagna.

A Tulā born is chaste (śuciśca). Cleanliness and chastity are judged from the Lagna. A negative
Śani makes one dirty and unclean. The positive vibrations of Śani on the Lagna makes one clean
and chaste, and one is not involved in any dirty business. Besides this, the 10th house of action
has powerful vibrations of Bṛhaspati indicating honour and predominance of Bṛhaspati’s
qualities in life, one of which is cleanliness.

The native help the sinners and befriend the mean (pāpopacāra bandhuśca), which is mainly
true when the Lagna and Lagneśa are weak. The cause of this issue is Sūrya, the Kāraka for
dharma or righteousness, who manifests his weakness Nīca in the Lagna.

The person’s mind can be crooked (kutsitavṛtto) because of the effects of the 5th house. The
person is also sinful (nīcamatiḥ). What prevails in mind is judged from the 5th house. This falls
in Kumbha, the Rāśi of ghosts, goblins, and dismembered spirits, which is the transition state
between one’s leaving the body and finding a peaceful destination. The 5th is owned by Śani
and Rāhu and is dark and horrifying. The darkness of the Rāśi is, however, transformed into
profoundly spiritual when there is Bṛhaspati’s yutidṛṣṭi on the Rāśi. This indication manifests only
when the Lagneśa and Bṛhaspati are weak/ afflicted. On the other hand, if Bṛhaspati influences
the 5th, the person becomes deeply philosophical.

The person’s livelihood could be that of the path of dharma (vyavasāya): He could be a teacher
of dharma, religion, spirituality, self-help, and life improvement due to the effects of Śukra.
Śukra is the knower of all śāstras or the dharma literature. Besides that, the Lābha (gain) lord
Sūrya manifests his strength in the 7th house (trade), indicating business involving dharma
related matters.

Om Tat Sat
8.VṚŚCIKA LAGNA

Vṛścika is the 8th Rāśi of the zodiac that is symbolised by a scorpion and a deep well. The well is
so deep that sunlight hardly reaches the bottom of it. It is a Jalatattva Rāśi and a Kīṭa Rāśi. Kīṭa
means the insect world, and those living in deep cracks and crevices such as snakes and other
poisonous creatures. This is a secretive Rāśi and the feminine Rāśi of Maṅgala. One born in this
Rāśi has a medium stature, robust body. The face is broad, having small dark eyes. The person
has a dark complexion with curly hair, and he has a shrewd look and a peculiar gait.

The negative traits of Maṅgala, darkness and secretiveness are seen in a Vṛścika born. They are
secretive, strong, forceful, strong-willed, brave, having extreme likes and dislikes. Vṛścika is a
good fighter who does not shy away from responsibilities, controversies or disputes. It is the
Rāśi of tolerance of extreme pain and one that denotes overcoming physical limitations through
hard penance. One born in this Rāśi is seen with persistence, endurance and dignity. They are
easily angered, criticise others and are sarcastic. They understand the darkness and therefore
drawn towards metaphysics, mysticism and the occult.

The key characteristics of one born in this Rāśi are (1) fleshy and broad limbs perfected by
exercises (peena prthu vyāya tānga); (2) sharp (tīkṣṇa); (3) irritable disposition (antar vishama);
(4) valorous (śūra); (5) attached to his mother (mātur bhishta); (6) inclined to fight (ranodyata);
(7) charitable, renouncing (tyāgi); ( 8 ) serious (gambhira); (9) tawny eyes (pingala); (10)
prominent chest (uddhata vaksha); (11) sunken belly (mahā hrnnimagna jathara); (12) depressed
nose (antar vilagna ghona); (13) adventurous (sahasa nirata); (14) firm (sthira); (15) fierce,
formidable (chanda); (16) trustworthy (visvāsa); (17) amusing or humorous (hāsa vashya); (18)
pitta diseases (pittaru gārta); (19) endowed with a family (kutumba sampanna); (20) rebellious
towards preceptors, elders and friends (guru suhrda droharata); (21) fond of attracting other
women (para angana akarshana anurata); (22) attractive face (bandholvanavaktra); (23) serve a
king (bhupati-sevi); (24) has enemies (sa-śatru-paksha); (25) give his money to others (prayato
arthada); (26) blessed with a good-natured lady (su yuvati); (27) attached to the religion or
righteous acts (dharma prati vatsala); (28) narrow minded (kshudra).

A Vṛścika person has fleshy and broad limbs perfected by exercises (pīnapṛthuvyāyatāṁga) that
are denoted by the Rāśi symbol, which is a scorpion having strong limbs and mighty pincers.

The person is sharp (tīkṣṇaśca), which is due to the feminine side of Maṅgala indicating one who
highly intelligent, having a sharp intellect. Lagneśa Maṅgala manifests his strength in the 3rd
house, causing a great intellect called the Dhimanta yoga. Undoubtedly, Vṛścika Lagna is one of
the sharpest intellect people in the zodiac.

A Vṛścika person is of irritable disposition (antarviṣamaḥ), which is the passive and submissive
side of Maṅgala. Maṅgala is outgoing, a warrior and a Puruṣa Graha, who expresses his qualities
in a battleground. However, in Vṛścika, Maṅgala’s bravado is subdued as he is not in a
battleground, but in a cave, simmering inside due to the effects of feminine qualities and
Jalatattva of the Rāśi. The person has a sense of deprivation and anxiousness as Candra
manifests his weakness here.

The person is courageous and adventurous (śūro) as the Rāśi lorded by the army chief, Maṅgala.
For this Lagna, Maṅgala manifests his strength in the house of courage and enterprise, the 3rd
house.
The person is attached to his mother (māturabhīṣṭo). A Vṛścika Lagna person experiences
sadness on account of his mother as the Lagna is Candra’s Nīcakṣetra. Besides this, the 4th house
of the mother is in Kumbha, which is greatly inimical towards Candra. This indicates a sense of
deprivation of motherly love and affection. Naturally, they long for motherly love and affection.
They are highly devoted to mother, but since Lagneśa Maṅgala manifests his weakness in the
9th house of Bhāgya, in Candra’s Rāśi, they do not have good motherly luck.

The Vṛścika person is ever inclined to fight (raṇodyata) as indicated by the nature of a scorpion.
Maṅgala, the god of war, owns the Rāśi. However, they do not like to fight openly but do it
secretively, like a spy. Ketu is the co-lord, indicating hidden fighting techniques as Ketu is
shadowy and govern hidden things. The strong Jalatattva influence also indicates that they do
not go to war openly. War on a battlefield is governed by Agnitattva and therefore are seen in
the people of Meṣa Lagna. Noticeably, Meṣa is the Uccakṣetra of Sūrya, and Vṛścika is the
Nīcakṣetra of Candra. In the masculine Rāśi of Maṅgala, Sūrya manifests his strength, and in his
feminine Rāśi, Candra manifests his weakness.

The person is charitable, renouncing and sacrificing (tyāgī). The effects of Nīca Candra on the
Lagna is that the native has a strong sense of melancholy, a low level of attachment with material
comfort and renouncing possessions. Candra is the Kāraka for sustenance. Jalatattva Grahas
Śukra and Candra are the givers of compassion, love and comfort. Nīca effects of Candra on the
Lagna indicates that a Vṛścika person has no comforts. Troubles, anxiety and unhappiness start
from young childhood. One born in Vṛścika Lagna and afflicted Candra does not even get
nourishment from the mother’s breast milk, what other comforts to talk about.

Vṛścika is a serious (gambhīra) Rāśi, and therefore, one born in this Rāśi is also serious. The
effects of Nīca Candra on the Lagna indicate a lack of enthusiasm, cheer and optimism. A Vṛścika
born is prone to looking at the negative side of things. Vṛścika is also owned by Mokṣakāraka
Ketu, indicating that the native is not attached to material pleasures and comforts. The Kāraka
for fun, joy and cheer is Budha, and for Vṛścika Lagna, Budha manifests his weakness in the 5th
house of the inner mind, indicating that Budha is absent from these people’s life. Besides that,
the Lagneśa Maṅgala and Budha are hostile towards each other!

The person has tawny eyes (piṁgalo) because Bṛhaspati governs the 2nd house of eyes.
Bṛhaspati has golden or tawny hair and eyes. Besides that, the 2nd house is also an Agnitattva
Rāśi, which also denotes tawny eyes.

The person has a prominent chest (oddhatavaksa), as seen in scorpions, the symbol of the Rāśi.
Having a prominent chest is a sign of courage and fearlessness. In Hindi, there is a saying,
“chappan inch ki chhati”, which means 56 inches chest, which is a metaphor for courage. The
chest is governed by the 4th house, which is in Kumbha Rāśi, owned by Rāhu and Śani. Rāhu is
an expansive Graha indicating a broad chest.

The person has a sunken belly (mahāhṛn nimagna jaṭharaśca) which is again symbolised by a
scorpion. The belly of a scorpion is muscular and denotes one with a six-pack abdomen. These
are the characteristics of a Maṅgala governed person, as his influence shows a person who is
like an army general or an Olympic sportsperson.

The Vṛścika person has a depressed nose (antar vilagna ghoṇaḥ) which is the effects of Nīca
Candra on the Lagna. The nose is governed by the 2nd house and the Kāraka for the nose of
Budha. Budha is not a favourable Graha for this Lagna, and 2nd is the Uccakṣetra of Ketu, which
denotes small things. Or rather, Ketu makes everything smaller in size, whereas Rāhu expands
everything into a giant. Ketu has a diminutive effect and Rāhu, multiplicative effect.

The person is highly adventurous (sāhasanirataḥ) because Maṅgala, highly courageous and
adventurous, governs the Lagna. Besides this, Lagneśa Maṅgala manifests his strength in the 3rd
house of bravery, courage, and adventure. The person is fond of opposition (7th house) and is
supported by his destiny because the 9th lord, Candra, manifests his strength in the 7th house.
A Vṛścika person can be an outstanding social activist who can fearlessly stand against even the
greatest powers. They do not get subdued or back out from the opposition!

The person is firm, fierce and formidable (sthiraścaṇḍaḥ): Vṛścika is a Sthirarāśi denoting
firmness and determination. The Rāśi is symbolised by a well in which water is stagnant. Even
though Vṛścika is a Jalatattva Rāśi, the amount of water in the Rāśi is meagre, making one born
in this Rāśi emotionally dry. Emotions do not easily sway the person. The person is called caṇḍa
or one who lacks emotion or empathy. This is because, the Kāraka for emotions, Candra attains
Nīca in the Lagna. They are extremely fierce in fights, highly tenacious and do not give up. The
sorrows in life harden them; therefore, they are not swayed by emotions. They make perfect
executioners (caṇḍa) because they are less affected by people’s sorrow or death. This also gives
them a stoic, melancholic and sombre personality.

The person is trustworthy (viśvāsa). The Vṛścika born is firm; they do not seek pleasures and
comforts in the world; therefore, their motives are clean. Vṛścika is also the Rāśi of Nīcatva of
Rāhu, the Graha of dual nature, so they do what they say. 2nd lord of speech, Bṛhaspati
manifests his strength in the Dharma Bhāva. Therefore, they follow the Dharma of their speech,
i.e., promises that are not broken. They are highly trustworthy friends to have, who fight till
death to keep their commitment. They are fearless and do not fear death as they have seen
death from close quarters from their childhood.

They are humorous (hāsavaśyaḥ). Now, how can a person be serious and humorous
simultaneously? This means that they are profoundly serious within and are not swayed by
external happiness or sadness. But sometimes, in the company of friends, they are jovial. They
do not like attending big social events and entertainment and are reclusive. But, when they
mingle with their friends and relatives, they display a different mood. The Graha of fun and frolic,
Budha manifests his strength in the 11th house of friends. This indicates that they display
Budha’s characteristics when friends surround them.

The person suffers from pitta diseases (pittarugārta) caused by the excessive fire in their system.
The Rāśi is owned by Agnitattva Grahas Maṅgala and Vāyuttatva Ketu where Vāyu invigorates
the fire. The 6th house of injuries and diseases is also owned by Maṅgala, and it falls in an
Agnitattva Rāśi. There could also be Kapha diseases because it is a Jalatattva Rāśi and Candra
attains Nīca here.

The person is endowed with a family (kuṭumba sampannaḥ): What is in their Bhāgya, the 9th
house? The Kāraka for family, Candra is the 9th lord and the 2nd lord of the family, Bṛhaspati
manifests his strength in the 9th house. Even though mother’s love is missing as Candra is Nīca
in Lagna. Still, in their destiny, they get a supportive and prospering family because Bṛhaspati,
the lord of the family, is favourable in the 9th house of Bhāgya.

The Vṛścika person is rebellious towards his preceptors, elders, and well-wishers (gurusuhṛdāṁ
drohārataḥ). Lagneśa Maṅgala manifests his weakness in the 9th house of Guru, indicating that
they are hostile towards the 9th house matters. Besides that, the 9th lord Candra manifests his
weakness in the Lagna, indicating that the elders also lack empathy for these people. Therefore,
they develop a rebellious attitude towards their Guru and elders. They do not dishonour or
humiliate their Gurus because Bṛhaspati (the Guru) attains Ucca in the 9th house, but they trust
their capabilities over the blessings from the Gurus and elders. They also do not hesitate to
present their views and opinions even though that may be seen as opposing the Gurus.

The person is fond of attracting or enticing other women (parāṁganākarṣaṇānurataḥ). Now,

what prevails in the mind of a Vṛścika person? 5th house is a Jalatattva Rāśi and is the Uccakṣetra
of Śukra. Śukra is the Kāraka for women, relationship, courtship and sex. They are intense in
their sexuality as Lagneśa Maṅgala attains Ucca in the Maithuna Bhāva (3rd house) and Śukra
prevails in their mind (Ucca in the 5th). They normally have limited relationships or partners, but
they are intense in their relationships. They may be psychotic due to the absence of their
mother’s affection from childhood, which transforms into a desire for love from their female
partners. They try to compensate for the absence of motherly love with the love of their female
partners. They can sometimes be too possessive of their partners.

The person has an attractive face (bandholbaṇavaktraḥ). The face, which is denoted by the 2nd
house, is owned by Bṛhaspati. Bṛhaspati’s influence on the 2nd gives a dignified appearance.
Besides that, their face is the source of their rise of destiny because the 2nd lord Bṛhaspati
manifests his strength in the 9th house of Bhāgya.

The person serves a king (syādbhūpatisevī) or in government service. The king is denoted by
Sūrya and the 10th house of authority. For this Lagna, the 10th house is governed by Sūrya, with
whom Lagneśa Maṅgala is greatly friendly. They are loyal to the king or their bosses at work.
They are easily noticed by the king and their bosses and are favoured by them.

The Vṛścika born is surrounded by enemies (saśatrupakṣaḥ), and therefore, their stealthily ready
to attack. They may appear calm outside, but inside they are fully prepared – like a scorpion. For
them, life is a path of struggle and fights, as the Lagneśa Maṅgala also governs the 6th house of
enmity, injuries and humiliations. The enemies are powerful and influential as Sūrya manifests
his strength in the 6th. Besides that, the 4th lord of happiness and comfort manifests his
weakness in the 6th house, indicating that the fights result in sorrow. Sometimes, they like to
run away from their own identity, background, social setup, homeland, and home as the 4th lord
Śani attains Ucca in the 12th house (leaving his own land or identity behind). The 6th house
(enemies) has the support from the 10th lord Sūrya indicating powerful and influential people,
whereas the Lagna (native) is supported by none (Nīca Candra).

The person gives away his money to others (prayato arthadaḥ). That is because the 12th lord
Śukra denoting expenditure or giving manifests his strength in the 5th house of inner mind or
conscience. This means that they do not hesitate spending on charity, spiritual development,
spiritual causes (Mīna Rāśi) or women (Śukra). They are fond of the company of women and
splurge their wealth on them.

The Vṛścika person is normally blessed with a good-natured lady (suyuvatir) as his life partner.
This is because the Kāraka for women, Śukra manifests his strength in the 5th house. 5th house
is a Trikoṇa and denotes the blessings of Devī Lakṣmī. It also denotes the blessings of the
Maharṣis.

The person is attached to his religion or righteous acts (dharma prati vatsalaḥ). The Kāraka for
preceptor or Guru, Bṛhaspati, manifests his strength in the 9th house. Bṛhaspati is also the 5th
lord of inner mind or conscience manifesting his strength in the 9th house, indicating pre-
disposition (5th house, conscience) towards righteous acts (Bṛhaspati and 9th house). They are
righteous, religious, devout. Yet, they are rebellious towards Guru and elders as Lagneśa
manifests his weakness in the 9th house and 9th lord manifests his weakness in the Lagna. They
do not dishonour their Guru but do not hesitate to question them. They do not accept things
blindly and even question the king!

The Vṛścika person is narrow-minded (kṣudraḥ). The broadness of mind is known from the
strength of the 9th house. The Nīca sambandha of Lagneśa and the 9th lord and the vice-versa
indicates that. They are focused on their own path or belief (Bṛhaspati and 5th lord Ucca in the
9th) but less tolerant towards others (Lagneśa Nīca in 9th). The focus and determination are
indicated by the Sthira characteristics of the Lagna’s Rāśi, and the symbol of well, indicating
steadiness, firmness and determination.

Om Tat Sat
9.DHANU LAGNA

Dhanu is the 9th Rāśi of Kālapuruṣa, that stands for Dharma and Bhāgya. It is owned by Devaguru
Bṛhaspati, highly benevolent, knowledgeable, wise and discerning. It is an Agnitattva Rāśi, and a
Puruṣa Rāśi, indicating masculinity and brilliance. The Rāśi is a Ubhayarāśi, indicating balance,
and is a half Manuṣya and half Catuṣpāda Rāśi. It is symbolised by a centaur, i.e., a man with a
horse trunk, who has a strung bow in his arms, ready to shoot. The Rāśi denotes cliffs and high
rise building. It the Uccarāśi of Ketu and Nīcarāśi of Rāhu. One born in this Lagna is tall statured,
having a well-formed body. The face of the person is oval, forehead, high and nose, prominent.
The person has clear eyes, a fair complexion, a generous heart and a dignified appearance.

A Dhanu born is honourable, open-minded, frank, generous, sympathetic, truthful, and just,
dignified and neat, life and surroundings are generally well ordered and beautiful, independent-
minded, active and cheerful, they excel in sports and physical exercises. At times brusque and
fiery and at times calm and balanced, but generally, a follower of etiquette and well behaved.
They have a versatile mind capable of higher learning and natural religiosity.

The key characteristics of one born in this rāśi are (1) big teeth (sthuladanstunga); (2) prominent
forehead (prthulamurdha); (3) patronise dependents (pranatānam-priyakari); (4) persevering
(dhrti samanvita); (5) physically strong (sattva samanvita); (6) dirty nose and lips
(malināsikoshtha); (7) ugly nails (kunakhi); ( 8 ) just (hrimān); (9) fat thigh and belly
(atipeevarorujathara); (10) expert in science and scriptures (vijnānashastrakushala); (11)
progressive intellect (pratyagramiti); (12) irascible (prakopascha); (13) not afraid of opposing
even the most powerful people (balānām maṅgala hanapara); (14) chief in the dynasty
(kulamukhya); (15) completely annihilate enemies (nāshitāripaksha); (16) famous through
battles (sangrāma padashreshtha); (17) master of illusion (chhalabahula); (18) find fault among
his kinsmen (chidra bandhu guna); (19) interested in fine arts (shilpādi karma nirata); (20) mind
own work (sva karmavān); (21) do good to his kinsmen (bandhu varga śubhada); (22)
resplendent (kānta); (23) afflicted by diseases of the body or the eyes (badanākshiroga); (24)
earn wealth through royal favours (nrpaddhritārtha); (25) engaged in righteous acts
(sudharmarata).

The conspicuous characteristics of one born in Dhanu Lagna are that they have big teeth
(sthūlaradastuṁga) and a prominent forehead (pṛthulamūrdhā). This is indicated by the Rāśi
symbol, a hybrid of half man and half horse. The herbivores have large dentition used in chewing
plant materials. The prominent forehead is due to the powerful influence of Agni on the skull.
Lord Brahmā etches the destiny on the forehead, and therefore since Dhanu is the house of
destiny, one born in this Rāśi should have a large forehead in which the destiny is etched clearly.
The effects of Agnitattva on the Lagna also indicate that the person has thin or sparse hair on
the head.

The person patronises dependents (praṇatānāṁ priyakārī) because of the favourable effects of
the 2nd lord of family in the 11th house of gains. One’s family is judged from the 2nd house, and
for this Lagna, the 2nd lord manifests his strength in the 11th house of gains. Furthermore,
Candra is the Kāraka for family, and Lagneśa Bṛhaspati manifests his strength in his (Candra’s)
Rāśi. Family is also a source of weakness to these people, as Lagneśa Bṛhaspati attains Nīca in
the 2nd house of family. This indicates that too much attachment to the family may derail the
person from meeting life’s purpose: to spread dharma and righteousness.

The Dhanu person is persevering and physically strong (dhṛtisatvasamanvitaḥ). One’s

perseverance is often displayed in the event of difficulties. The 6th house denotes difficulties.
The person is receptive towards difficulties because the lord of difficulties, the 6th lord Śukra
manifests his strength in the 4th house of comforts. They look forward to facing and overcoming
difficulties, and therefore, the difficulties cannot put them down or sway them from their
mission. Also, the person has no fear of uncertainties (8th house) as the Lagneśa Bṛhaspati
manifests his strength in the 8th house, Karka. The person is incredibly positive towards
uncertainties and looks forward to them. They do not like to spend too much time planning, as
uncertainties excite them.

The person is endowed with strength (sattva samanvitaḥ): Sattva means strength, and it also
means Sattvaguṇa. The strength arises from Sattvaguṇa, and Tamoguṇa gives rise to
weaknesses. The strength is one’s ability to sustain one’s dharma and duties under adverse
circumstances. Sattva means not giving up. Dhanu Rāśi is the 9th house of Dharma of the
Kālapuruṣa. It is an Agnitattva Rāśi, owned by Sattvaguṇi Bṛhaspati. Agnitattva purifies by
removing darkness. The fire of Dhanu is that of knowledge and enlightenment. It is balanced
because Dhanu is a Ubhayarāśi, the Rāśi of balance.

The Dhanu person has beautiful eyes (sunayaḥ), which indicates that the 2nd house and Śukra
are favourable. The 2nd Lord Śani manifests his strength in the 11th house, owned by Śukra.
Śukra is the 6th and 11th lord, that of enemies and gains, and manifests his strength in the 4th
house in Mīna Rāśi. 4th is the house of comfort and happiness, and Uccatva (exaltation) of Śukra
in the 4th house indicate that the native derives comfort from Śukra’s indications. One of them
is having beautiful eyes.

On the other hand, their nose and lips are dirty (malināsikoṣṭha). This is indicated by the Rāśi
symbol of a half-human half-horse. Horses have beautiful, expressive eyes, dirty nose and lips,
and these characteristics are seen among the Dhanu people.

Their nails are ugly (kunakhī). Śani governs nails, and the 3rd house governs arms. For this Lagna,
Kumbha is in the 3rd house, owned by Śani and Rāhu, indicating ugly nails. Besides this, Dhanu
is the Nīcarāśi of Rāhu, who has similar indications like Śani. Meṣa is the other Rāśi having ugly
nails, which is because that Rāśi is Śani’s Nīcarāśi.

The person is highly just and fair (hrīmān), mainly because, Dhanu is the Rāśi of natural justice.
In a Kuṇḍalī 9th is the house of justice, fairness and Lagneśa Bṛhaspati is the Judge. Dhanu being
the Dharma Bhāva of the Kālapuruṣa and owned by Bṛhaspati, is the house of justice.

The Dhanu person has a fat thigh and protruding belly (atipīvaroru jaṭharaśca) due to the effects
of Bṛhaspati on the Lagna. The body structure is of Lagneśa Bṛhaspati, who is corpulent, having
a large belly. Bṛhaspati has two Rāśis, Dhanu and Mīna, of which Dhanu is Agnitattva and Mīna
is Jalatattva. Of them, Mīna is corpulent, and Dhanu is less overweight due to the effects of the
fire element. Normally fire element gives a robust and muscular built, suitable for warriors.
Mīna, on the other hand, is the Rāśi of Bṛhaspati, as a priest, and therefore, denotes a stumpy
and corpulent figure.

The person is an expert in science and scriptures (vijñāna śātra kuśalaḥ). This is because the
Dhanu is the 9th house of the Kālapuruṣa. 9th is the house of higher knowledge, and it is owned
by Bṛhaspati, the greatest among the teachers and one who teaches all subjects. 8th is the house
of the occult, which deals with higher and profound truth not known to normal people. It is the
house of metaphysics, which delves into the understanding of the hidden connection between
the visible and invisible world.
The 4th lord of knowledge and divine mother manifests his strength in the 8th house of occult
and metaphysics, indicating that the person is adept in profound sciences, occult, metaphysics,
and researcher. 8th is also the house of research because it is dark and uncertain. The research
aims to remove darkness and shed light on the working of the universe, denoted by the 8th
house.

The person has a progressive intellect (pratyagramatiḥ), i.e., the person is a visionary and thinks
ahead of time. This is because the lord of the Rāśi, Bṛhaspati is the Kāraka for intellect. It is where
Ketu manifests his strength. Ketu denotes eccentricity or thinking that is different from the rest.
Ketu’s effects on the Lagna indicate out of the box thinking and a powerful vision of the future.
Besides this, since the Lagneśa Bṛhaspati manifests his strength in the 8th house, the person
knows the hidden universe, darkness, black holes, dark matter etc. He has the knowledge of
other worlds and the knowledge of things that are yet to come.

Some Dhanu Lagna people can be irascible or wrathful (prakopaśca), depending on the strength
of the Lagneśa. This is the effect of Agnitattva on the Lagna, denoting high temper. Besides this,
8th is the house of short temper, and Lagneśa manifests his strength in this house. Normally,
when the Lagneśa is strong, it removes blemishes from one’s nature, such as anger,
conceitedness etc. Therefore, if Bṛhaspati and Candra are powerful in this Kuṇḍalī, these
characteristics are not visible. However, due to the strength of Agnitattva, the person shall have
a sharp tongue and has no fear in stating his mind.

The person is fearless and is not afraid of opposing even the most powerful people
(balināmarṣaṇaparaḥ) due to the effects of the 3rd house and Maṅgala. Fearlessness is seen
from the 3rd house Kumbha, owned by Śani and Rāhu. Kumbha is the Rāśi of ghosts and goblins,
dismembered spirits, and spirits transitioning between mortal body and final destination. The
3rd house falling in Kumbha Rāśi gives such guts to face anyone. They have the guts to call their
biggest rival on lunch and dinner and even give them all their resources to fight, but they are not
deterred from fights. They are incredibly transparent in fighting and are completely fearless.
Their courage is their gain because the 3rd lord Śani manifests his strength in Tulā Rāśi, the 11th
house of gain.

The co-lord of the Rāśi, Rāhu manifests his strength in the 7th house of opposition and war. They
have a tremendous fighting spirit, and they always look forward to a duel. They are shown ever
ready with a bow in their hand strung with an arrow, ready to shoot. However, since, Bṛhaspati
rules the Rāśi and is the epitome of peace and justice, the person never starts a war. However,
they never look back if they are pushed into war. Their treatment of their enemies is highly
Dharmic, and they are respectful towards their enemies.

The person is a chief of his dynasty or lineage (kulamukhyo). Kula means lineage, and one’s Kula
is seen from the 2nd, which is the house of family. The family in which one is born is the 2nd
house. One’s honour is seen from the 10th house, and therefore whether or not one is chief of
people is seen from this house. The 10th is the house of leadership and authority, which is the
point of concern here. For this Lagna, the 10th lord Budha manifests his strength in the 10th
house of honour and leadership, indicating that a Dhanu Lagna person is a natural leader.
Besides that, a powerful Śani in the 2nd house makes one chief among his people. Normally,
Śani in the Lagna in Sva or Ucca Rāśi makes one an outstanding leader, and that trait is seen in
the 2nd house.

The Dhanu person is highly chivalrous, and he annihilates his enemies (nāśitāripakṣaśca). The
enemies do not stand any chance in front of a Dhanu Lagna person, as their agility and war
tactics are unbeatable. The strength of a Dhanu person is fairness and an immense sense of
justice. This makes them exceedingly tenacious and persevering in war. They fight for the
protection of dharma and hardly want anything for themselves. The sense of dharma keeps
them pushing, and they never get discouraged with small defeats and rise repeatedly.

Nonetheless for the Dhanu person, the enemies are also unrelenting. Sometimes, the entire life
of a Dhanu person is spent in war, so new battles come up one after another. For this Lagna, the
6th lord Śukra is neutral towards the Lagneśa, Bṛhaspati. In contrast, Bṛhaspati is inimical
towards Śukra. However, Bṛhaspati is generous enough to host Śukra in his Rāśi and offer
protection. Bṛhaspati is the most Dharmic in a war, like Pṛthvīrāj Chauhan, the greatest of
warriors in medieval times, or Lord Śrī Rāma. They fight for the protection and upliftment of
dharma and not for personal aggrandisement.

The person attains fame through battles (saṁgrāmapada). One’s fame is judged by Lagna. For
Dhanu Lagna, the Lagna symbol is half horse and a half-man carrying a bow and arrow in his
hand, ready to fight. The bottom portion (horse) indicates strength, agility, and speed of action,
whereas the top portion (human) shows intellect, foresight, and strategic thinking. This is the
Rāśi where the best qualities of humans and beasts meet to give rise to the unique qualities of
the Rāśi. The humans are known for their intellect, whereas the beasts are known for their
immense physical strength and stamina.

The Dhanu person is a master of illusion (śreṣṭhaśchala bahula). Ketu is the lord of illusion, and
Dhanu is Ketu’s Uccakṣetra indicating this trait. In war tactics, Bṛhaspati is highly adept. The 3rd
house is the house of weapons and tactics that one deploys in the battlefield, and for Dhanu
Lagna, the 3rd falls in Kumbha Rāśi, owned by Śani and Rāhu. Śani denotes conventional tactics,
but Rāhu denotes deception and secretive warfare. Due to Bṛhaspati’s war tactics and Maṅgala’s
chivalry, the Devas eventually win in a battle between Devas and Asuras. In a battle between
righteousness and unrighteousness, ultimately the righteousness wins. Asuraguru Śukra is also
extremely clever at war, but Bṛhaspati employs such tactics that are beyond imagination. Śukra
fights a battle with physical prowess and stamina, whereas Bṛhaspati fights with mind games
and psychological warfare, because, Bṛhaspati is the Kāraka for intellect.

The person finds fault among his relatives (chidra bandhu guṇaḥ): This is one negative quality of
Dhanu people. This is because Lagneśa Bṛhaspati is unfavourable towards 2nd house, Makara,
as it is where the Lagneśa manifests his weakness. 2nd is also the house of wealth, but this
condition does not affect the wealth because Bṛhaspati is the Kāraka for wealth. But it does not
spare the family matters. A Dhanu person can be overly critical towards his family and
community, as he thinks that no one can match his qualities and intellect. They should overcome
this condition to have a healthy family life. This condition is mainly seen if the Bṛhaspati and 2nd
lord Śani are weak in the Kuṇḍalī.

The Dhanu person is interested in fine arts or adept in a fine-arts or artisanship (śilpādi karma
nirataḥ): The talent for śilpa or fine arts is judged from the 3rd house. For this Lagna, the 3rd
lord Śani manifests his strength in the 11th house of gains, income and earnings. This indicates
that the person gains from their talent in fine arts, sculpting, writing etc. This is predominantly
seen when in the Kuṇḍalī, Śani, Śukra and Budha are powerful. Śukra and Budha are the natural
Kārakas for various art forms, including drawing, painting, sculpting, woodworking etc. A Dhanu
Lagna person can also become a notable architect like Lord Viśvakarmā.

The person minds his work (svakarmavān) and does not interfere with others. This is because
they are highly focused and have no time to see what others are up to. In the Kuṇḍalī of a Dhanu
person, the 10th lord of honour, authority and action manifests its strength in the 10th house,
giving such great focus. When they are the boss, they give autonomy to their subordinates and
do not micromanage other’s activities. A Dhanu person cannot be a micromanager. They are
great motivators to their subordinates and followers, a charismatic and inspirational leader.

The person does well to his relatives (bandhu varga śubhadaśca), or one who is under his
protection: Family is seen from the 2nd house, whereas friends and relatives are seen from the
11th house. The 5th lord (Maṅgala) of likes and dislikes manifests its strength in the 2nd house,
indicating their fondness for the family. The Uccatva of the 2nd lord in the 11th house indicates
that the Dhanu person treats his family members as his friends. Lagneśa Bṛhaspati also manifests
his strength in Candra’s Rāśi indicating their family focus, because Candra is the Kāraka for
Family.

The person is resplendent (kānto) with positivity and optimism. This is due to the effects of
Lagneśa Bṛhaspati, who indicates resplendence, powerful Aura, positive outlook. Bṛhaspati
denotes purity, and the Agnitattva of the Rāśi also indicates purity and gives a powerful aura
that exudes confidence and fights gloom and despair.

The person suffers mainly from diseases of the face or the eyes (vadanākṣirogo). This is because
of the ill effects of the Lagneśa in the 2nd house. The Lagneśa Bṛhaspati manifests his weakness
in the 2nd house of eyes and face. The native is, however, protected from chronic ailments
because the Lagna manifests his strength in the 8th house of longevity. The positivity of the 8th
house offers protection from mishaps in life and grants the stamina to overcome health issues.
However, due to the issue with the 2nd house, the native can have some issues with the face or
eyes, mainly when Śukra, the Kāraka is weak and afflicted.

The person earns wealth through royal favours (nṛpād dhṛtārthaḥ). This is because of the effects
of royal Grahas, Sūrya and Candra. The person has blessings of Sūrya because he (Sūrya) is the
9th lord (of destiny) and manifests his strength in the 5th house (Meṣa) of blessings and future
progress. Sometimes, there can be loss of income or fortune due to King’s wrath as the 9th lord
attains Nīca in the 11th house. This is mainly so when the 9th lord Sūrya and the 11th lord Śukra
are weak and afflicted.

The Dhanu person is ever engaged in righteous acts (su dharma rataḥ). This is because Dhanu is
the Dharma Bhāva of Kālapuruṣa. The 9th lord of dharma and the Kāraka Sūrya manifests his
strength, i.e., the 5th house of the inner mind. The 5th house of likes and dislikes and what
prevails in one’s mind has the benevolent effects of Dharmakāraka Sūrya, indicating that the
person is righteous. In the Kuṇḍalī, a connection between Sūrya and Bṛhaspati can make them
perform many charitable activities such as contributing for temple building, the building of
educational institutions, public works etc.

Om Tat Sat
10.MAKARA LAGNA

The Makara Rāśi is symbolized by a deer with a crocodile bottom, who lives in marshy land. The
Rāśi denotes an amphibian that lives in both land and water, like a crocodile. Besides that, the
quality of a deer is also present in one born in this Rāśi. One born in this Rāśi does not have
moderate stature. They are either short or tall. They have a lean body, thin face and long
protruding chin. Like a crocodile, their neck is thick. They have dark hair and weak knees. They
could be emaciated unless Śani is strong.

Makara is a feminine Rāśi of Śani, and a Makara born is all the passive qualities of the Graha.
They are hardworking quiet, steady, patient, tactful, practical, prudent, pragmatic, management
abilities, self-restraint, strong-willed, ambitious, just, frugal, cautious. But they are melancholic
and lack cheer. They are born sceptic and rationalist due to the effects of Maṅgala. They are
non-believers, requiring scientific proof for everything. They are the person of strong
determination. They are more respected than loved due to their serious bearing.

The key characteristics of one born in this Rāśi are (1) emaciated body, (2) timid, (3) face akin to
that of a deer, (4) troubled by windy diseases, (5) bright and elevated nose, (6) not mighty, (7)
many sons, ( 8 ) hairy-bodied, (9) broad feet and hands, (10) devoid of good conduct and virtues,
(11) tormented by thirst (or morbid heat), (12) liked by women, (13) wander in hills and forests,
(14) brave, (15) knowledge of śāstras, vedas, fine-arts, music and musical instruments, (16) little
strength, (17) householder, (18) hostile, wicked and ill-disposed towards relatives, (19)
splendorous, (20) wicked wife, (21) not be a talebearer, (22) wealthy, (23) virtuous, (24) serve
the king, (25) very liberal, (26) happy and fortunate.

Their lean physique is due to the effects of Lagneśa Śani. Śani is a Vāyuttatva Graha, indicating
an emaciated body. But since this is a Pṛthvītattva Rāśi, the native can have a muscular and
stocky build if there is the influence of Grahas such as Budha or Maṅgala. The weakness of Śani,
the Lagneśa, indicate an emaciated body.

The person is usually timid due to the effects of Bṛhaspati in the 3rd house. 3rd house is
governed by Bṛhaspati and is the Uccakṣetra of another Śubhagraha Śukra. Śubha influences on
3rd house make on timid. However, there is a contradiction because they are a tenacious fighter
and fight with great courage if they pick up a fight. Their fearlessness comes from Maṅgala, the
god of war, who manifests his strength in the Lagna. When they are pushed to war, they become
highly tenacious like a crocodile. Normally, they are timid, fearful, avoid confrontation and
prefer amicable settlement of an issue, but they are different when they are at war.

Due to the effects of the Rāśi symbol, which is a deer, the face of the person has some similarities
with a deer. Due to the effects of crocodile, they have a thick neck as well. Due to the same
reason, the person has broad feet and hands.

There is too much of Vāta influence on the Lagna, as the Lagna is owned by Śani, and is the
Uccakṣetra of Maṅgala. Maṅgala is an Agnitattva Graha that invigorates the Vāyu. The person is
troubled by windy diseases due to the effects of Śani on the Lagna. Ownership of occupation of
the Lagna by a Krūragraha indicates health troubles or a sickly physique.

Due to the effects of the Rāśi symbol, i.e., the deer with a crocodile, the native has a bright
appearance (deer) with an elevated nose (crocodile). They have fidgety eyes, like a deer.
Due to the effects of Śani, the Kāraka for weakness, the native has less physical strength. The
native has a frail and lean body and often suffer from bodily pains, arthritis and rheumatism at
old age. Due to the effects of Śani on the Lagna, the native has a hairy body.

Due to the effects of Candra on the 5th house, the native has many sons. Candra is the Kāraka
for pregnancy and motherhood and manifests his strength in the 5th house. 5th is the Uccarāśi
of Candra, and Ucca Graha denotes a Son.

Due to the Nīca effects of Budha in the 3rd house, the native is devoid of good conduct and
virtues. The Guṇas and talent come from the 3rd house of hands. The 9th lord of Bhāgya or
destiny, Budha, manifests his weakness in the 3rd house, and the 3rd lord Bṛhaspati manifests
his weakness in the Lagna. Unless the 3rd lord Bṛhaspati is fortified in a Kuṇḍalī, the native has
nothing to display in an assembly of scholars.

Due to the effects of the Rāśi, the native is tormented by thirst. The Rāśi is very dry being
governed by Vāyutattva Śani and is the Uccakṣetra for Agnitattva Maṅgala. Besides this, the 2nd
house of food and drinks is also a dry Vāyutattva Rāśi, owned by the Vāyutattva Śani.

Due to the favourable effects of Śukra, the native is liked by women. The Kāraka Śukra is friendly
towards the Lagneśa Śani and attains Ucca in the house of sexuality, the 3rd house. The native
has strong sexuality. He is also relationship-oriented because the 7th lord of courtship attains
Ucca in the 5th house of likings.

Due to the strong effects of Vāyuttatva and Agnitattva, the native wanders in hills and forests.
Vāyuttatva and Agnitattva denote movement. Makara Rāśi is also a Cararāśi indicating
movement. The Rāśi governs swamps and denotes a deer, which indicates that the native likes
to move around in jungles and hilly areas.

They have a thirst for gaining knowledge of śāstras, Vedas, fine arts, music and musical
instruments due to the effects of Budha in the 9th house of divinity and higher learning. Budha,
the 9th lord, manifests his strength in the 9th house, indicating this. Budha governs over
knowledge of Śāstras, Vedas, fine arts, music, and musical instruments etc. Besides this, formal
learning is seen from the 4th house, where the 4th lord manifests his strength in the Lagna and
Sūrya, the Kāraka for rhythm manifests his strength in the 4th house. Besides this, Candra, the
Kāraka for music and signing, manifests his strength in the 5th house of self-learning and innate
talent.

They have little strength and are usually frail because Lagneśa Śani is the Kāraka for old age and
weakness. Besides that, strength is seen from Lagna and 3rd lord of physical strength, the
strength of the arms, and enterprise, Bṛhaspati manifests his weakness in the Lagna, indicating
this.

The Makara person is a family person because of the fortification of the 2nd house of family.
The Lagneśa Śani is also the ruler of the 2nd house, indicating that the native is concerned about
the family’s well-being and is always engaged in their physical and mental well-being, growth,
and prosperity.

One downside of people born in this Lagna is that they are hostile, wicked, and ill-disposed
towards relatives. This is because the 5th lord Śukra manifests his weakness in the 9th house of
Devatā, Guru, Brāhmaṇa, pita (father) and atithi (guests). 5th denotes one’s innate motivations
and things that make them contented. The disposition of the 5th lord in a Kuṇḍalī says a lot
about one’s likes, dislikes and what motivates them. 5th house denotes what prevails in the
minds of people. This issue is not, however, real in all cases, and people who have great devotion
to their relatives are seen who good host of their guests are when the 5th and 9th lord Śukra
and Budha are dignified in the Kuṇḍalī and are under Śubhayutidṛṣṭi.

The native is splendorous with a bright aura which makes them appear bright and sunny. It is
natural for them to spread hope and optimism to their surroundings. Ucca of Lagneśa gives the
splendour in the Rāśi of Śukra, the most beautiful Graha in the zodiac. It is also the 10th house
indicating natural leadership qualities.

A Makara born person has an unpleasant spouse, i.e., the appearance of the person is unsightly.
Even though this is not the case always, but it is seen in some cases. This is mainly because
Candra governing spouse is not welcome in the Lagna, as Candra gets afflicted in this Rāśi.
Candra also manifests his weakness in the house of gain, indicating the spouse is not supportive
in matters concerning income.

One excellent quality of a Makara person is that they do not like talking against someone’s back,
indulge in gossiping or rumour-mongering. Such attributes are seen from the 8th house with a
predominant influence of Sūrya, a Sattvaguṇi Graha. The 8th lord Sūrya attains Ucca in the 4th
house of the heart and transparency. Sūrya, like Bṛhaspati, being a dignified Graha, does not
indulge in backbiting.

The Makara person is wealthy because of the connection of the 2nd and the 10th house, both
connected with finances and honour. The 2nd lord Śani manifests his strength in the 10th house,
the Artha Kendra. The 2nd house stands for Dhana or wealth, and the 10th house is the governor
of the Artha Trikoṇa (2, 6, 10). The 10th is owned by Śukra, denoting the blessings of Devī Lakṣmī,
the goddess of wealth.

The native is righteous and an ardent follower of Dharma because of the fortification of the 9th
lord in the 9th house of Dharma. Earlier, we noticed that the person is devoid of good conduct
and virtues. Then how can that person be righteous and virtuous? Normally, the person is drawn
to a righteous path. Still, there is a contradiction in life as 5th, and 10th lord Śukra attains Nīca
in the 9th house indicating that when Śukra and Budha are weak in the Kuṇḍalī, the native walks
away from his Dharma and is drawn towards another Dharma.

The person serves the king or the government. The person can work in the government or
bureaucracy. The government or the king is seen from the 10th house, where Lagneśa Śani
manifests his strength. The person likely achieves some government recognition in life, provided
the 10th lord Śukra, Lagneśa Śani and Kāraka Sūrya are favourably placed in the Kuṇḍalī and are
fortified.

A Makara born is highly charitable mainly because of the power of their Dharma and their
extravagant hand. The fortification of the 9th house indicates that they are naturally Dharmic
and righteous, and besides that, the 12th lord of expenses manifests his weakness in the Lagna.
This indicates that the person has a weakness of not being able to control his expenditure. The
native has a habit of spending too much, thus causing troubles in savings.

The person is generally happy and contented because of the strong Dharma in life and the
manifestation of Candra’s strength in the 5th house of inner harmony and contentment.
Happiness and contentment arise from helping others, being charitable, and following the
righteous path. It is one’s good deeds, smiles on other’s faces, and blessings that make one
happy. Besides this, for this Lagna, the lord of comfort, i.e., the 4th lord, is Maṅgala, who
manifests his strength in the Lagna. The Kāraka for happiness is Bṛhaspati, who manifests his
strength in the 7th house of denoting strangers or the outside world. This indicates that the
native derives happiness by helping others.

The Makara person is fortunate and endearing because the lord of comforts, the 4th lord,
manifests his strength in the Lagna. He is fortunate because the lord of fortune, the 9th lord,
Budha, manifests his strength in the house of fortune. The 2nd, 5th, and 9th lords are also good
friends supporting each other. 2nd is the house of family and wealth, 5th is the inner mind, and
the 9th is the Dharma and fortune. This means the person is supported by having a good family
and wealth, and he engages in righteous deeds, which gives contentment and happiness and
makes him fortunate.

Om Tat Sat
11.KUMBHA LAGNA

Kumbha is the 11th Rāśi of the Kālapuruṣa, and like Vṛścika is it a dark place. The Rāśi if the
Naisargika Hara Bhāva, which end’s one’s desires and make one free for the next step, the 12th
house of liberation. The 11th house gives the fruit of one’s action, and therefore, is the house
of gains. This also tells us that one is free from bondage after one receives the fruit of one’s
action and is ready for liberation. The Rāśi is owned by Śani and Rāhu, and is a Vāyuttatva Rāśi,
indicating intellectual pursuits.

The Rāśi is symbolized by a pitcher with flowing water, and the Rāśi denotes a burning ghat,
where one is separated from the last piece of bondage, one’s body. When one’s body is turned
into ashes, the mind attached to the body is freed, which is one of the steps to attain full
freedom from one’s attachments. The body in which a soul resides for one’s entire lifetime is
highly cherished, and one does not like it to be destroyed, even after death.

A Kumbha born is of short or middle statured because Kumbha Rāśi is a short ascension Rāśi
with a mean duration of 1.6 hours. The physique is normally lean because of Śani and Vāyuttatva
on the Lagna. But some people can be stumpy and robust. However, due to the effects of Krūra
Śani and Rāhu, and Vāyuttatva, the body is normally frail and not strong internally. The face is
long due to the effects of Śukra in the 2nd and eyes, hazel due to Guru’s influence on the 2nd.
The complexion could be darker because of Śani’s effect.

The Kumbha person is highly determined, obstinate, not budge from their opinions, has good
intellectual abilities, a scientific and research-oriented mind, is drawn towards occult and
metaphysics, and is interested in the hidden field dark matter black hole, cosmos. The person
has a taste for literature and self-help, life-changing books. He has a powerful memory and good
education. He is honest, truthful and has good friends. But, on the other hand, he is silent,
distant, but cheerful.

The key characteristics of one born in this Rāśi are (1) indulge in mean acts, (2) chief among the
men of his race, (3) foolish, (4) blown and sharp nose, (5) sinful, (6) irascible, harsh, agitated (7)
indolent, ( 8 ) inclined to enmity, (9) dissatisfied, (10) fond of gambling, (11) sinful females, (12)
not helpful to relatives, face loss of relatives, (13) prohibited in social circles, not agreeable, (14)
chequered prosperity, (15) acquires great wealth, suffer penury, (16) talebearer, crafty, (17)
honour elders.

The Kumbha Rāśi has several contradictions. The highest of philosophers and the lowest among
people are born governed by this Rāśi. That depends on the spiritual evolution of the person.
One can be a Caṇḍāla, and the other could be the highest among the Brāhmaṇas.

The person indulges in mean or sinful acts (sunīca karmā) because of the effects of Śani and
Rāhu on the Lagna. However, this is true when the Lagneśa is powerless, and there is an affliction
to the 9th house/ lord. For this Lagna, there are two Lagneśas, Śani and Rāhu, both are
Krūragrahas, and they belong to the asura group (darkness). Besides this, the 9th house of
dharma is Tulā, whose weakness lies in the 8th house, i.e., the fall of dharma. Depending on the
other yogas in the Kuṇḍalī, the effects could be diverse. They are either involved in mean acts,
subjected to mean acts, or even help people subjected to mean acts. This depends on the
strength of the 4th house (heart) and the 9th house (duties and obligations) besides the strength
of Lagneśa (intellect and outlook).
The person is chief among men of his race (kulādhiko). The Lagna and the 2nd house govern
race, clan, dynasty or lineage. Lagna represents the social background to which one belongs,
whereas the 2nd house denotes one’s own family and lineage. One’s identity is seen from the
Lagna derived from the place, family and social circumstances into which one is born. The 9th is
the lord of destiny, and for this Lagna, the 9th lord, Śukra, manifests his strength in the 2nd
house or family or lineage, indicating that one is destined (9th) to take a leading role (Ucca) in
his clan (2nd).

Śāstras state that a Kumbha born is dim-witted (mūrkhaḥ). Why should it be so? I believe that
this does not mean a lack of intellect but the ability to conduct oneself depending on the time
and occasion. This includes having a keen dressing sense, adapting one’s interaction etc. The
person is straightforward and not diplomatic or political. They hardly care about how they look
or what others think about them. They hardly have time to waste on such mundane matters as
they are absorbed in their world.

The person has a blown and sharp nose (sphuṭitāgranaso) as denoted by the Rāśi’s
characteristics. The Rāśi symbol is a pitcher full of water, indicating the influence of water. Nose
= Candra. Also indicate pranayama, which is about inhaling and exhaling the prana Vāyu.

The Kumbha person is sinful, immoral (nīcaḥ) as the Śāstras say, mainly because the Rāśi is a
Śudra Rāśi and is full of darkness. However, is this always true? Some of the great minds are
born with Lagna or Candra in the Kumbha Rāśi. These people do not hesitate to dive deep into
the ocean’s depth to collect hidden gems. This the most philosophical Rāśi of the Kālapuruṣa
and is the inspiration for many researchers. However, it is not easy to harness darkness; it is not
easy to chart into uncertain territory. Only courageous people tread such an arduous path in the
world of darkness, which is fraught with danger. When the Lagna, 9th lord, and 10th lord in a
Kuṇḍalī are powerful, the person has high principles, is righteous, and is honourable. Besides
that, when the 4th lord is powerful, the person is devoid of treachery. When these conditions
are true, the mere effects of Kumbha Rāśi is of not much avail. When the other factors are
fortified, the person becomes a remarkable philosopher or a mystic.

The Kumbha person is irascible (sakrodha paro), short-tempered, wrathful and easily irritated
(kṣubdhaḥ). Bad temper is judged from the 8th house which falls in Vṛścika of Kālapuruṣa
Kuṇḍalī, owned by Maṅgala and Ketu. For Kumbha Lagna, the 8th lord is Budha, the Kāraka for
non-violence. If the Graha of non-violence is assigned the portfolio of anger and wrath, who else
would promote non-violence? Budha and Bṛhaspati are instrumental in maintaining calmness
and composure in a situation in which Budha is out. The Mantra Bhāva rules one’s inner mind
and is owned by the Graha, who also owns the 8th. This means that the Budha’s vibrations
prevail in the 5th house, in the form of an 8th lordship or anger. This indication, however, likely
to happen only when Budha is weak/ afflicted the Kuṇḍalī, besides the weakness/ affliction of
the Lagneśa Śani.

The person is indolent (alasātmā) mainly because of the effects of Śani and Rāhu. Both Śani and
Rāhu are Vāyuttatva Grahas, who cause lethargy, as opposed to Agni, which gives vitality and
enterprise. Besides that, the Lagna is in a Sthirarāśi, which denote fixity and steadiness, which
these people are, like an old age philosopher. So one born in this Lagna needs the power of
Maṅgala or Sūrya in the 10th house, in Dikbala, to get charged up.

The person is fond of conflicts (vairapriyo). The 6th house and Maṅgala rule conflicts. Let us see
where the lord of the conflicts, 6th lord Candra manifests his weakness? Candra manifests his
weakness in the 10th house, of work and honour. This means that the person has fights and
conflicts with his colleagues at the workplace, mainly his boss, because the 10th house signifies
bosses. The 6th lord is, however, favourable in the 4th house of happiness, indicating that they
are at ease at home.

The person is dissatisfied (aprahṛṣṭaḥ) or discontented, or perhaps have mental restlessness.

Contentment comes from the strength of the Lagna and the 5th house, and negative influences
on these two Bhavas can cause discontentment. The Lagna is influenced by Śani and Rāhu, and
the 5th house is influenced by 8th lord Budha, indicating discontentment, restlessness or even
dejection. Therefore, a Kumbha person should look forward to meditation and sadhana to get
settled within. This is a beautiful Rāśi, provided one knows how to leverage the melancholy deep
within them. Like I said, one who can dive deep into the depth of the waters can acquire precious
gems.

Why a Kumbha born be fond of gambling and indulge with prostitutes (pāruṣya dyūta nīca
dāsīṣṭaḥ)? This is only a superficial side of the person, as what appears outside can be deceiving
as some people of this Lagna are great human beings like Dr BV Raman. The fondness for
gambling is due to the powerful effects of the 8th house. The 8th lord of gambling manifests its
weakness in the 8th house. Gambling also means a high risk-taking attitude. The Kumbha born
is naturally great risk-takers. Great things in life call for great risks. Those who live at the fence
can hardly do much in life. Therefore, Kumbha natives, who are high-risk takers, can also be high
achievers in life. The strength of the 8th and its relationship with the 5th also means that these
people have a powerful mystic mind. They love mysticism, yogas, spirituality etc., and in a sense,
they are also detached. They are the greatest risk-takers, and they do not mind diving to the
depth of the unknown.

The indulgence with sinful females or prostitutes should be seen from the 7th house. Where
does the 7th lord Sūrya manifest his weakness? This is the 9th house of dharma, righteousness.
Therefore, what weakness their Bhāgya? Ill-tempered or sinful females can cause the fall in their
Bhāgya! Sūrya can also cause a fall in their Bhāgya. Sūrya indicates royalty, nobility, and
influential people. Getting into trouble with such people can cause a fall of Bhāgya or suffering.
However, if such people are favourable, their strength manifests in the 3rd house, indicating
that a person becomes a high achiever, can undertake big undertakings and see through their
completion. Regarding the entanglement with sinful females, in actual Kuṇḍalīs, this should be
predicted only after studying the disposition of Sūrya and Śukra. It is also likely that these people
may not have a cordial love and relationship life, which is also due to their detached mindset.

The person is not helpful to relatives or face loss of relatives (upahṛta bandhuḥ). Friends and
relatives are generally governed by the 4th house (bandhu), whereas the 2nd is the house of the
family (kutumba). For Kumbha, the 4th house is Vṛṣabha Rāśi, and its Lord Śukra is the source of
the person’s misery, as the 4th lord manifests its weakness in the 8th house of misery. Besides
this, the 2nd lord of the family, Bṛhaspati, manifests its weakness in the 12th house of liberation.
The more they indulge in the 12th house activities, such as meditation and sadhana, pilgrimages
etc., they get detached from the family. When the focus is more on the 8th house, i.e.,
pranayama, yoga, renunciation etc., they get alienated from the 2nd house of family. A Kumbha
person is naturally drawn to renunciation, yoga and Sādhanā, indicating that slowly they get
detached from their family, friends and relatives.

A Kumbha person is not agreeable in appearance and is prohibited in social circles

(vilaṣṭabandhurbahiṣkṛto loke no saṁmataḥ). This is because of their eccentric and out of the
way thinking. Kumbha people are visionary because of the effects of Vāyuttatva, and Grahas,
Śani and Rāhu, but it is not easy for them to be understood by normal people whose
consciousness is at the mundane level. Therefore, they get alienated from their social circles.
They are seen as mad people absorbed in their thoughts and saying things that are seen as
gibberish or incomprehensible by others. Their talent is hardly recognized by most but can only
be recognized by an experienced eye, who knows how to identify a gemstone in a heap of
pebbles.

The life of the person is chequered, and it is hard to attain prosperity. One’s independence and
control over life are seen from the 10th house of honour and authority. The 10th house is
governed by Maṅgala, which is outstanding because Agnitattva in the 10th is outstanding. But
the 10th lord Maṅgala manifests his strength in the 12th house of letting go. This shows that
success in life for the native is letting go of one’s possessions. They think that it is their solemn
purpose in life to attain freedom from material bondage. They are excellent Sādhaka and
spiritual guide. It is also likely that due to the focus on the 12th house, the Kumbha person
attains success outside of their homeland and in industries such as hospitals, healing, medicine,
and Ayurveda. They see several ups and downs in life with regards to general success and
prosperity. The person loses material possessions (kṣayodayī) to gain success in the spiritual and
philosophical fields.

A contradictory indication of this Lagna is that Ācārya Kalyāṇavarmā states that they acquire
great wealth (prāptavittaśca): How a person who suffers penury can acquire great wealth? This
appears to be contradictory unless we know what is happening. Who is the giver of wealth (2nd
house) to this native? The wealth giver is the 9th house, the lord of fortune itself. 9th lord of
dharma manifesting its strength in the 2nd house of dhana indicates blessings of Devī Lakṣmī.
Why the native suffers from penury then? The 5th lord Budha focuses his attention on the 8th
house, indicating detachment from material possessions. Therefore, outwardly, these people
may be wealthy but inwardly detached and do not shy away from relinquishing their material
possessions.

They are talebearer (piśunaḥ) and crafty (śaṭho) due to the predominant effects of the 8th house
in the Kuṇḍalī although this is not true in all Kuṇḍalīs, mainly when the 9th house of dharma is
fortified. This happens as a side effect of an extraordinarily strong 8th house. The 8th house
takes control and manifests its negative sides when the 9th house/ lord of dharma is weak/
afflicted. Besides that, the Lagneśa, representing one’s ideals and principles, should also be
weak. Else, due to the effects of the 8th house, the person becomes an excellent Sādhaka,
metaphysicist, mystic or occultist.

The person suffers from penury (daridro) at least at some point in life because of the weakness
of the 2nd lord Bṛhaspati in the 12th house of loss. For Kumbha Lagna, the Dhana Lord Bṛhaspati
manifests his weakness in the 12th house of losses. The native may be wealthy because the 2nd
house of dhana is the Uccakṣetra for the 9th lord (destiny), Śukra. Still, because of the 2nd lord’s
weakness in the 12th house, much is spent on charity and public service (charity is due to the
effects of Bṛhaspati in the 12th). This could put a strain on the financial conditions of the person.
For a reasonable financial situation, the person must spend a part of his wealth serving the poor.
This is because the 2nd lord Bṛhaspati manifests his strength in the 6th house of the oppressed.
The strength of the 2nd lord in the 6th also means building hospitals and healing centres where
people are cured of their ailments. They can also make outstanding advocates because of the
effects of 2nd (speech) on the 6th (legal battles).
Śāstras state that a Kumbha born has excellent and superior properties (prakṛṣṭa sampad).
Properties are judged from the 4th house and Maṅgala. The 4th house is influenced by Śukra
(the Graha of comfort), who owns it, and it is a favourable place for the 6th lord (maternal
relatives), Candra. Besides this, the 4th lord Śukra is favourably associated with the 2nd lord of
finances, where he manifests his strength. Kāraka Maṅgala manifests his strength in the 12th
house of foreign settlement. It is likely that a Kumbha born is supported by maternal relatives
(uncles/ aunts) in the acquisition of properties, and the person acquires properties overseas or
outside his birthplace.

The person honours elders or is fond of them (guru ratiśca) because of the favourable disposition
of the 9th house and Bṛhaspati for this Lagna. The 9th house and Bṛhaspati govern Devatā, Guru
and Brāhmaṇa. Now, which Graha is favourable towards the 9th house? The Lagneśa Śani
manifests his strength in the 9th house, indicating that the person has great reverence for his
spiritual masters, gurus, priests, and people of great learning. A Kumbha born honours and
felicitates his Gurus, elders and Brāhmaṇas. For this indication to be predominant in the Kuṇḍalī,
the Dharma Bhāva must be strong.

Kumbha is a Rāśi of contradictions, and therefore, Jyotiṣa scholars have varied opinions about
this Rāśi. According to Satyācārya, this is not an auspicious Lagna for anyone. Yavanacārya goes
a step further and states that even the Vargas of Kumbha are also not auspicious. However,
Ācārya Cāṇakya does not agree to it as how can a Rāśi be discarded as bad everywhere. I think
this Lagna promotes spiritual success, profound wisdom, and great reverence to the elder and
Gurus. The person can also have good finances and real estate properties. But the person also
sees much sorrow and financial distress in life. So, the Rāśi is not essentially bad, but it gives
more spiritual success and material.

Om Tat Sat
12.MĪNA LAGNA

Mīna is the 12th Rāśi of the zodiac, which signifies the end of spiritual evolution. It is the Rāśi of
the Ṛṣis and Mokṣa. The Rāśi is signified by two fishes, each facing the other’s tail, signifying
perpetuity. The Rāśi denotes a boundless ocean. The person is short or middle statured, having
a robust or corpulent physique, round shoulders, large face, fair-complexioned. The person has
sweet speech and fish-like eyes.

A Mīna born has a predominance of Bṛhaspati’s, Śukra’s and Ketu’s influence, because, Bṛhaspati
is the owner of the Rāśi, Śukra attains his Ucca, and it is Ketu’s Mūlatrikoṇa. This is a peaceful
Rāśi, as denoted by the boundless ocean, and this indicates charity, generosity, wisdom, purity,
Brāhmaṇical activities, religiosity and spirituality. This is also the Rāśi of Mokṣa because it is the
12th Rāśi of the Kālapuruṣa.

A Mīna born is sensitive, amicable, easy-going, well behaved, benevolent, generous, sociable
and imaginative due to the effects of Śukra. Due to the effects of Jalatattva, the person is
emotional, merciful, sympathetic and helpful. He is intuitive and receptive due to the effects of
Ketu and dignified due to the effects of two Gurus, Bṛhaspati and Śukra. They are also natural
healers. While a Dhanu person is focused on the subtle aspects of the Vedas, such as the
Upanishads, the Mīna person is focused on its ritual aspects, and therefore, ceremonious
(Karmakāṇḍi).

The key characteristics of one born in this rāśi are (1) fortunate, (2) well-blown nose but not
wide-open eyes, exposed lips and teeth, afflicted face, (3) interested in profound knowledge and
poetry, knowledge of Vedas, knowledge of music and sexual union, (4) respectable, (5) famous,
(6) tormented by leprosy, (7) courteous, gentle, pure conduct, modest, ( 8 ) virtuous, charitable,
(9) trustworthy, (10) endowed with goats, (11) courageous, mighty, (12) more daughters, (13)
gain through brothers, (14) good relatives.

The person is fortunate (dhanya). Good fortune comes from the 9th house governed by
Maṅgala, who manifests his strength in the 11th house of gains. This indicates that the Bhāgya
(good fortune, destiny) of the people of this Lagna shines in the form of gains and prosperity.
Because of the blessings of the Devatās and the good past life Karma (9th), the native is blessed
with good fortune and prosperity (11th). The 9th lord is, however, not favourable in the 5th
house, indicating that the person is not supported by his good fortune to have a fantastic future
and children.

The person has a well blown or big nose (sphuṭanāsiko), but the eyes are not wide-open
(asphuṭākṣaśca). He has exposed lips and teeth (vivṛtoṣṭharadaḥ) and afflicted face. These
indications are based on the Rāśi symbol is two fishes, one facing up and up facing down. This
indicates a cycle, something that is perpetual. The afflicted face is due to Śani’s negativity in the
2nd house of the face. However, this depends on how active Śani is in the Kuṇḍalī, and its overall
influence on the native. If Śani is positive in the Kuṇḍalī, he promotes his positive indications in
the 8th house where he manifests his positivity.

In contrast, if Śani is negative in the Kuṇḍalī, he manifests his negative indications in the 2nd
house. Therefore, one needs to judge the disposition of Śani in the Kuṇḍalī before pronouncing
results. The exposed lips and teeth is an indication of the influence of nodes. Mīna is Ketu’s
Mūlatrikoṇa; therefore, there is significant Ketu’s influence on the Lagna. Ketu, however, makes
one’s dentition small, whereas Rāhu, big. Further about this should be judged from the
disposition of Rāhu/ Ketu.
The person is interested in profound knowledge and poetry, Vedas, music and sexual union
(vijñāna kāvya buddhirmānādara labdha kīrtiśca). One’s interests, likes and dislikes are judged
from the 5th house, the mantra Bhāva, or the Bhāva of the inner mind. For this Lagna, the 5th is
governed by Candra, and the 5th house has positivity of Bṛhaspati and negativity of Maṅgala.
The 5th lord Candra indicates love, romance, sexual union, music and poetry. The nature of a
Mīna person is soft and devoid of rough edges, and his taste is refined. This is the conclusion of
human evolution.

The knowledge of the Vedas and other profound knowledge comes from the positivity of
Bṛhaspati on the house of the inner mind. When Maṅgala is weak/ afflicted in the Kuṇḍalī, his
negativity manifests in the 5th house, that makes the person irritable and vengeful. Besides this,
the positivity of Śukra on the Lagna indicates profound knowledge and oratorical abilities. The
positivity of the 8th lord of the occult, Śukra, manifests in the Lagna, making the person good in
occultism and metaphysics. The person is also a good philosopher.

The person is tormented by leprosy (kuṣṭhī). Leprosy is a skin disorder, and Budha is the Kāraka
for the skin. Maṅgala is inimical to Budha and causes inflammation in the skin. Therefore, the
Grahas involved here is Budha and Maṅgala. Leprosy is not a common disease in today’s world;
therefore, we can’t say that a Mīna born suffers from leprosy, but they are likely to suffer from
skin disorders. Besides Budha, Candra, the Kāraka for Jalatattva should also be afflicted for
leprosy. The Graha causing afflictions could be Śani, Rāhu or Ketu. Therefore, there are several
factors at play for leprosy, and one must examine them carefully. But a Mīna person has a
natural propensity to contact this disease more than others. Why is that so? Because of the
Kāraka for skin, Budha manifests his negative towards the Lagna. If Budha is afflicted in the
Kuṇḍalī, skin diseases are certain.

The Mīna person is respectable and honourable (vidāritāsyo). Respect and honour are seen from
the Lagna and the 10th house, which stand for one’s identity and honour. The Graha that attains
Ucca in the Lagna or the 10th bestows honour. Śukra, the 3rd and 8th lord, and the Asuraguru
bestow name and recognition, whereas Ketu bestows honour. The person is a leader of the
masses because the 10th lord of honour and authority manifests its strength in the 5th house of
followers. Śukra, Bṛhaspati and Ketu must be powerful and favourable in the Kuṇḍalī for
conferring respect and honour on the native. Undoubtedly Śukra in Ucca, Sva, Mūlatrikoṇa,
Kendra, Koṇa or Lābha promotes his positive indications. Still, being an unfavourable Graha for
the Lagna, this comes with a cost. The Bhāva occupied by Śukra bears some damage because
Śukra is the lord of 3rd and 8th. There are losses of living significations of the Bhāvas that Śukra
occupies.

The person is endowed with cattle (vṛṣādisaṁlubdhaḥ). It may not be common for people to
rear cattle in today’s world, but the indication can manifest somehow. Cattle are seen from
Vṛṣabha Rāśi and the 6th house. Sūrya is the 6th lord, and his positivity lies in the 2nd house of
wealth, indicating that the native is endowed with wealth in the form of cattle. This can also be
in the form of other 6th house indications such as firearms or other weapons. Besides this,
Candra, the 5th lord of planning, is in Vṛṣabha Rāśi, the Rāśi denoting granaries and cattle.
Vṛṣabha is also the Rāśi of the treasury, and the lord of 5th in Vṛṣabha Rāśi also indicate that the
person can be a good financial planner or an investment banker.

The person moves in the southern direction (dākṣiṇya pratyayavān), or perhaps becomes
successful in the southern direction. The southern direction is governed by Maṅgala, and the
Pṛthvītattva Rāśis, Vṛṣabha, Kanyā and Makara. The success is bestowed by the Trikoṇa Lords
and the 10th lord. The 5th is the house of strength for the Lagneśa Bṛhaspati, indicating that the
person is meticulous about future planning. The 9th lord Maṅgala attains Ucca in the 11th house
of gain, indicating that the matters of the 9th house, i.e., good luck, elders, support and guide
the native to have remarkable gains. The strength of Maṅgala in the house of gain, being the 9th
lord of luck and 2nd lord of wealth, indicating gaining from Maṅgala’s Kārakatvas, such as real
estate and gains from Maṅgala’s direction, i.e., the southern direction.

Why must a Mīna person be predisposed to fame? Lagna is the seat of fame, and the Grahas
conferring fame are the Sattvaguṇi Grahas, Sūrya, Candra and Bṛhaspati. It is common to see
the Mīna Lagna people in an assembly of scholars; even more so, when Lagneśa Bṛhaspati is
powerful. The strength of the Lagneśa and occupation of the luminaries, Sūrya and Candra in
favourable places such as Kendra, Koṇa, Dhana or Lābha, coinciding with their Sva, Ucca,
Mūlatrikoṇa or Mitra rāśi bestows upon the native with great fame.

The person is virtuous and charitable. One’s virtues and talents are judged from the 3rd house,
and the house is owned by Śukra, who manifests his positivity on the Lagna. Śukra is empathetic
and charitable. One predisposition towards charity is governed by the 9th house, whose lord
Maṅgala manifests his positivity on the 11th house of gains. Therefore, these people have a
strong sense of abundance, although, in reality, it may not be so. The sense of abundance makes
them charitable even if they are deprived of resources. Mīna Rāśi is also the natural house of
expenditure of the Kālapuruṣa, and therefore these people do not hoard resources.

The person is trustworthy because of the effects of Budha, the Graha Kāraka, for trustworthiness
and innocence. For the Lagna, Budha governs the 4th house, denoting the heart, and manifests
his positivity on the 7th house of relationship. Naturally, these people make trustworthy friends
unless Budha is weak/ afflicted.

The person is endowed with goats (meṣa cchāgādi sampannaḥ), although these indications are
not as much seen today. For Mīna, the 2nd house of finances is Meṣa, denoting goats. One’s
wealth should be from the Rāśi in the 2nd house, the 2nd lord yutidṛṣṭi of other Grahas. One
must also judge the same from the Rāśis, Bhāvas and Grahas having 2nd lord’s yutidṛṣṭi. Even
though the person is not endowed with goats, it is still possible to find some connection of
wealth matters with Meṣa’s symbols. For instance, the person’s wealth management agency can
have in their name Meṣa, Aries, Arian, Goat, Sheep etc. They may deal with commodities linked
to goat and sheep. Or they may be set up in mountainous terrain etc. One should consider the
indications of Meṣa liberally in the person’s wealth matters.

The person is courteous, gentle, of pure conduct and modest (śaucācāra śruti vāg). These are
some of the most refined people in the zodiac. Why is that so? Because the Rāśis from Meṣa
onwards denote the progression of the evolution of the consciousness. If so, Mīna being the last
Rāśi, denotes a fully evolved consciousness. This is also the Rāśi of the Maharṣis and liberated
souls. Śukra, the Graha for beauty and refinedness, manifests his positivity in the Lagna, which
also indicates the person’s refined taste.

The Mīna person is courageous, mighty and determined (dhṛtimān). The 3rd is the house of
courage and is owned by Śukra, who manifests his positivity on the Lagna. Besides this, the army
commander Maṅgala rules the 9th, the destiny. This means, when they are pushed to the corner,
they are supported by divine providence. Their real valour can be seen only when they are
challenged, because, naturally, they are peaceful (Candra’s and Bṛhaspati’s effects on the 5th)
The person has more daughters (kanyāprajo) than sons. The predominance of daughters is
indicated by Karka Rāśi falling in the 5th house. Karka usually gives rise to many children and
mostly daughters. Karka is a feminine Rāśi and is governed by a feminine Graha and Kāraka for
motherhood, indicating children that grow up to become mothers. The 5th is where the Kāraka
for masculinity, Maṅgala, attains Nīca.

Modest and humble (vinītaśca), having an amicable intellect (saumyamatiḥ) and endowed with
strength (sattvayuto). These are the positive qualities of the Rāśi, which is Saumya, feminine,
having predominant Jalatattva, and owned by Bṛhaspati and is the Uccarāśi of Śukra. The
person’s intellect is guided in the right direction because the Lagneśa Bṛhaspati manifests his
positivity in the 5th house, in Karka. The person is highly gentle-mannered and charitable (bahu
śīlodāramati), all due to the good qualities of Bṛhaspati and Śukra.

One unique feature of this Lagna is that the person is amorous like a Gandharva (gāndharva strī
ratijñaśca). Gandharvas are divine musicians, and they are fond of music, entertainment, and
lovemaking. These effects are due to the effects of Śukra in the Lagna and the positivity of the
7th lord Budha in the 7th house of courtship. Even Sūrya and Candra in the Mīna Rāśi gives a
strong passion in people of this Lagna, and they are fond of the company of women. One born
in Mīna Lagna having a powerful influence of Śukra in the 5th house of likes would have a strong
liking of music, art, company of women and courtship.

The Mīna person gains through brothers (bhrārtṛdhano amarṣaṇaḥ). Maṅgala is the Kāraka for
brothers, and his positivity in the 11th house, being the 9th lord of fortune, indicates this.
Besides that, the 3rd house governs younger brother and the 11th house, the elder ones. For
this Lagna, the two Koṇa lords Candra and Maṅgala, manifests their positivity in the 3rd and the
11th houses, respectively. This indicates that the blessings of Devī Lakṣmī manifest in the 3rd
and 11th, the houses of siblings. Both the younger and elder siblings flourish and are important
to the native. The Mīna person receives great support from his siblings when in need.

The person has many good relatives (su bandhu śca) or well-wishers. 4th is the house of Bandhu
or relatives, whereas 2nd is the house of family. For Mīna, the 4th lord Budha manifests his
positivity in the 7th house of relationships, trade and commerce, partnerships. On the other
hand, the 2nd lord Maṅgala manifests his positivity in the 11th house of gains. Therefore, their
family and relatives support in their financial matters.

Om Tat Sat