BPHS Ch.33 v53-60: Jupiter+Sun in 9th=Self-Righteous Guru-Drohi (NOT from Disbelief; from Ego-Certainty); Venus+Mars+6 Vargas=Paradarika; Mercury+Moon=Wavering Compass; Jupiter Alone in 9th D30=Sensual (NOT in D9); 10th: Benefic=Stable+Dignified, Mercury+Venus=Gainful Work, Sun+Moon+Jupiter=Royal Position

Verse 53 — Jupiter and Sun on the 9th from Karkamsa

Words of the verse: guru-bhānu yute īkṣite — joined or aspected by Jupiter and Sun. tadapi — even then. guru-drohī — he lets the guru down. guru-vākyam na manyate — he does not respect the guru's word.

• Droha is not exactly cheating. It means letting down, disappointing. It can be cheating.
• Manyate is not "listening". It is giving respect (Hindi mānnā). He does not accept what the guru says.
• "Guru-bhānu" is one compound. It can mean Jupiter and Sun, or Jupiter or Sun. Parasara joined them into one word with no vā or ca, so it can be one of them or both. The teacher reads it as the combination, like Saturn-Rahu in the previous verse.

What the 9th from Karkamsa shows

• Not "the guru". Atmakaraka is the sense of self. The 9th from it is the sense of dharma of the inner self: "this is what I have to do".

Why Jupiter and Sun give this

• Jupiter is wisdom. Sun is authority, power, ego.
• Together they are like the king and the priestly minister together. The Sun feels enabled. He feels he knows what to do.
• The person's sense of dharma is strong, confident, authoritative. There is righteousness in it: "this is what I must do".

"So his soul basically has such a strong sense of this must be done, that he does not listen to anybody. Even if guru says, no, no, no, you should not do this, you should do this, he thinks, no, no, no, this must be done."

Two kinds of guru-drohi

Both are negative, in different ways.

The caveat on being right

"Just because you have a strong sense of right doesn't mean you are right."

• The planets guide only the atma's sense of dharma. He may not be wrong, but there may be a much higher dharma, and a good guru would see it.
• With a good guru, blind belief without questioning is for the good, even when it does not make sense.
• With a wrong guru, blind following can crush you. A guru who says "people of such a religion are bad, go and kill them" is the example. A moth that clings to a falling rock is crushed with it.
• If the faith is perfect and held to the end, it works whoever the guru is. The disciple does not judge matters about the guru that he has no need to judge. If it wavers midway it is no good. One disciple with such faith will in time transform the guru too, as husband and wife who see Shiva and Parvati in each other become so.
• Without a perfect guru, and without being a perfect person, such unwavering faith is very hard to keep.

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Verse 54 — Venus and Mars on the 9th, in Several Vargas

Words of the verse: śukra-bhauma yute īkṣite — joined or aspected by Venus and Mars. ṣaḍvarga ādika yoge tu — when the yoga is there in the six vargas and so on. maraṇam pāradārikam.

The doubtful word

• Pāradārika is an affair with another man's wife.
• Maraṇam (death) does not fit beside it. Santhanam translates: Mars and Venus so related in six identical vargas, "a female related to the native will die". The teacher does not accept this. Showing a death from the 9th from Karkamsa makes no sense either.
• His conclusion: some word is corrupted. Leave maraṇam. Take the affair.

Why Venus and Mars

• Venus is the karaka for sensuality, relations with the opposite sex, pleasure.
• Mars is aggression and excess.
• Together they give excess in the pursuit of pleasure and luxury. Licentiousness in Venusian matters.
• On the 9th from Karkamsa that licentiousness robs the person of the sense of dharma. He breaks dharma for Venusian matters.

Why "six vargas and so on"

• First reading: in more than six vargas. The teacher then takes it as ṣaḍvarga ādi, the six vargas "etc.", and notes that Parasara leaves the "etc." undefined.
• What it means in practice: every other result so far is seen in one chart. For this one, look at several.
• Vargas that stand out: Navamsa (relationships, following dharma), Trimsamsa (the papa one does), D16 (pursuit of pleasure), D60.

"If it just happens in D9, maybe not. But if it happens in D9, D30, D60, 2 or 3 of those charts, then there is a good chance that the person will actually be having effects."

The same combination can be good

• Mars gives fieriness, Venus gives passion. Fiery passion about something.
• Depending on the sign, its lord and where he sits, the dharma may be to build a temple. He will build it even if the whole world conspires against him.
• Saturn-Rahu likewise. Rahu makes one a skeptic who crosses the boundary. That can mean leaving tradition and the shastras. It can also mean widening the boundary: born a Christian, he researches Buddhism or Hinduism and becomes a Hindu ascetic.
• Parasara gives one or two indications to show what is going on. They are not the only ones.

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Verse 55 — Mercury and Moon on the 9th from Karkamsa

Words of the verse: jña-indu yute īkṣite — joined or aspected by Mercury (jña) and Moon (indu). parastrī saṅgamāt — through union with another man's woman. bandhako bhavati dhruvam — he surely becomes a bandhaka.

• Bandhaka is one who causes bondage (bandham karoti). The verse does not say he is imprisoned. He causes imprisonment. He may be imprisoned too.
• Generalised: he has affairs, and through them there is controversy and trouble. He may get the other person imprisoned.

Why Mercury and Moon

• Moon changes with time: full one day, empty another, half, a third. He wavers.
• Mercury is also unstable.
• Two such planets on the 9th from Karkamsa: the sense of right and wrong wavers. He changes with the wind.
• It need not be only an affair. He will do all kinds of things.

"He may not be a bad person, but he will do some bad acts because he doesn't have a strong compass guiding him."

• He gets himself and others into trouble. Unreliable.

If they are strong

• Moon or Mercury exalted or in own sign, or the two are 9th and 10th lords forming a Raja Yoga.
• Both are gentle planets. He is diplomatic, nice with everybody, saumya. His dharma may be not to hurt anybody. He may be artistic.
• It is not only chapalatva (fickleness). That is one possibility.

Remark on the 9th-house verses

• Except the first verse, Parasara gives only bad results for the 9th from Karkamsa.
• The 9th is the house of dharma. A weakness in the planets there shows the kind of adharma, the kind of lack in dharma.

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Verse 56 — Jupiter Alone on the 9th from Karkamsa

Words of the verse: kevalena — alone; guru … yute īkṣite — joined or aspected by Jupiter. strī-lolupa — one who runs after women. viṣayī — given to the objects of the senses.

• "Alone": no other planet joins or aspects the 9th from Karkamsa.
• Strī-lolupa: very attracted to women, does whatever women say, will do anything to get them.
• Viṣaya is what the senses perceive: worldly matters, sensual pleasures.

Why Jupiter

• Jupiter is the planet of abundance.
• He is a Kapha planet. Kapha gives strong vitality, so the person has the capacity for enjoyment. A strongly Vata person has no such physical capacity.
• In the Pancha Mahapurusha chapter, pleasures and happiness are mentioned for Hamsa Yoga (Jupiter), not for Malavya Yoga (Venus).
• Venus is more disciplined than Jupiter. He did sadhana upside down for ten thousand years. His only fault is that he teaches even demons. Jupiter teaches only gods.

The condition Parasara does not state

• The result holds only if Jupiter is weak: debilitated, afflicted, in an inimical sign or in a Venusian sign.
• A strong-vitality Jupiter who is also afflicted: a good chance the person is given to enjoyments.

Which varga

"Jupiter in the chart of Dharma, even a weak Jupiter will give some sense of Dharma."

• In D9, Jupiter joining or aspecting the 9th from Karkamsa is unlikely to make a womaniser, even when weak.
• In D30, the chart of one's evils, every planet shows some weakness. A weak Jupiter there gives excess. Debilitated or in a Venusian amsa, he gives pursuit of sensual pleasures.

"So my take is that this applies more in Trimsamsa than in Navamsa."

• He adds a second chart, for the pursuit of happiness. The name is garbled on the recording; from his list under verse 54 it is D16.
• Not Navamsa. In Navamsa, Jupiter associated with the 9th from Karkamsa gives only good dharma, strong or weak. Only the nature and strength of the dharma differ.

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Verses 57-60 — The 10th from Karkamsa

Verse 57 — a benefic on the 10th

Words of the verse: śubha kheṭa yute īkṣite — joined or aspected by a benefic. sthira-vitta — stable wealth. gambhīra, bala-buddhimān — dignified, strong and intelligent.

• Stable wealth and income. Never struggling for money.
• Gambhīra: a student offers "reserved". The teacher prefers "dignified".
• Strong, intelligent. He does not make a fool of himself in an assembly.
• All of it is about conduct in society, which is what the 10th shows.

Verse 58 — a malefic on the 10th

Words of the verse: pāpa kheṭa yute īkṣite — joined or aspected by a malefic. vyāpāre jāyate hāniḥ — loss in his activity. pitṛ-saukhyena varjitaḥ — devoid of happiness from the father.

• Vyāpāra is not "business" (vāṇijya is business). It is what you do: your activity, your livelihood. Loss in it: laid off, or losses if in business.
• Father: the 10th is the 2nd from the 9th, a maraka sthana for the father. Death of the father, or its equivalent: the father is there but the relationship is not enjoyed.
• Which varga: loss in work is read in D10. Lack of happiness from the father is read in D12.

How to take results from Karkamsa

• The father is not seen from the 9th from Karkamsa. Karkamsa is the sense of who you are. The 9th from it is the guidance and relationship with the father that the inner self desires.
• Malefics on the maraka sthana from that 9th: the inner self, when it thinks "this is me", does not think of a fruitful relation with the father. It does not care.
• A strong benefic on the 9th from Karkamsa in D12 (say Jupiter exalted): the person wants a father figure and a good relation with the father.
• These houses show what the soul wanted when it came into this body.

"It doesn't necessarily show whether he is happy with the father or not. That you have to see from the Lagna and 9th house and those things."

• The same holds for loss in vyapara. "It is more abstract. It is not concrete." More than abstract, it is inner.

Verse 59 — Mercury and Venus on the 10th

Words of the verse: budha-śukra yute īkṣite — joined or aspected by Mercury and Venus. vyāpāre — in his activity (the next word is garbled; the teacher gives "a lot of profits"). mahat karma karo naraḥ — a man who does great deeds.

• Gainfully employed, or gainful in business.
• One of the two is a watery planet, the other earthy. Earth gives solidity, water makes it workable. Soil mixed with water holds together. Both elements matter for achievement in work.
• Both are natural benefics, so the deeds are good deeds.
• This can contradict verse 58 in a chart where a malefic is there as well. Combine and judge.
• If Mercury and Venus are bad lords in that chart (8th and 6th lords, say), or one is debilitated, or they are in an inimical sign, the result is not so strong. Only if they are strong does he do great deeds.

Verse 60 — Sun and Moon on the 10th, with Jupiter

Words of the verse: Sun and Moon on the 10th (the compound is garbled on the recording). guru dṛṣṭa yute — aspected or joined by Jupiter. rāja-bhāg bhavet — kingship is in his fortune.

• He reaches a powerful position.
• Sun is the king. Moon is a soft king, a prince or a minister. The two luminaries are the royal planets. Their friend Jupiter aspects them. All this on the 10th, the house of karma.
• Even if not a king, he is treated with respect wherever he goes to work.
• The other side: Sun and Moon weak in an Amavasya yoga, and Jupiter a functional malefic, say the 8th lord. Then the person may struggle. Amavasya yoga can make one struggle. He may aspire and not get.

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