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A planetary combination formed by all planets situated in 1st, 4th, 7th and 10th houses which makes the individual born under it renowned, happy and accomplished in many arts.


A planetary combination produced by Ithasala (q.v.) relationship between the lord of the ascendant and the lord of the 10th house, especially when one of them is associated with Moon.

The Kambool Yoga is of 3 kinds, viz., Shrestha (the best), Madhyama (ordinary) and Adhama (the worst) depending upon the strength of the planets concerned. There are 16 varieties of these relationships. (See Tajaka Nilakanthi, pp. 127-148)


A planetary combination formed by the lord of 10th house placed in 9th house, the lord of 2nd in ascendant, and the 2nd and 10th houses posited by benefices. An individual born under this combination is charitable but very materialistic in his approach to life. He seeks enjoyment of all kinds of physical comforts and a luxurious life.


The 6th sign of the zodiac named Virgo. It extends from 150' to 180' of the zodiac. It is symbolized by a virgin sitting in a boat with a chaff of corn in one hand and a flaming fire in another. Mercury rules the sign and at 150 in it, it is exalted. Venus is most debilitated in this sign at 270 of it. The sign is earthy by element, vat (airy) by humor and stronger during night.

Virgo or Kanya represents Shakti or Mahamaya, the goddess of great creative power. It stands for six

primary forces in nature, viz., Parashakti (the supreme power generating fight and heat), Jnanshakti (the power derived from knowledge and wisdom), Ichchashakti (will-power), Kriyashakti (the power derived from thought and volition), Kundalinishakti (the Serpent Power) and Matrikashakti (the power of mantra aroused by letter, speech and music). These primary forces in their unity represented the Astral Light (q.v.), an aspect of Aditi (q.v.), the universal womb.

Kanya represents the World Mother. In Vedic literature, she is known as Prithvi (the Earth), Aditi (the celestial space), and Parvati (the divine mother of all gods and men). She is a mother of all men without any intervention of a male. She is the cosmic creative generative principle.

Virgo-born individuals are generally full of responsibilities, afflicted by sorrow and frustration. They are highly sensitive. Even the slightest ripple creates powerful turbulence in their psyche. Their greatest weakness is their pass ional nature. Yet they may take up yogic studies to develop their mind. Their mind principle is very active. If rightly cultivated there is no other Sign more propitious for psychic development. The Virgo ascendants have immense possibilities for their self-development but they rarely make efforts in this direction.

Syn: Tanwi (a delicate and slender woman), Abala (the weaker sex), Sasthi (an epithet of Durga in the form of Katyani, one of the 16 divine mothers) and Pathona (a female deity born of lotus).


Phlegm. One of 3 humors, the other two being Pitta (q.v.) and Vat (q.v.).


A celebrated sage. The founder of Sankhya philosophy. He is sometimes identified with Vishnu and sometimes with Agni, fire. In Puranic stories, he is said to have destroyed a hundred thousand sons of King Sagar with merely a glance.


A planetary combination formed by one, two or three malefic planets unaspected by any benefic, and posited simultaneously in 2-12, 3-11, or 4-10 houses. It produces the possibility of imprisonment, or detention under duress. Similar results also occur if malefics occupy 12th and 9th houses.


Astrological signification of different aspects of life.(See Atma Karaka)


The planetary ruler ship (cf. Dasa) beginning with the period of Atma Karaka planet. The duration of the planets depends upon their location from Ascendant, each House counting as a year.


Navamsa (q.v.) of the Atma Karaka planet.


Half of a tithi, the lunar day. The first half of the tithe is known as Purvardha (= the earlier half) and the latter as Uttarardha (= the latter half). Distance of 6' between Sun and Moon accounts for one Karana. One Karana is completed when the Nirayana longitude of Moon gains six degrees on that of Sun. The first Karana, the Purvardha, ends at the middle of the tithe and the latter half, Uttarardha, extends up to the end of it. Karanas are divided into Movable (Chara) and Immovable (Sthira) ones. Seven Karanas are included among the movable or the Cardinal Group known as Bava, Balara, Kaulava, Thital, Gara, Vanija, and Vist; the Immovable ones are four, viz., Shakuni, Chatuspada, Naga and Kistug1na.


The 4th sign of the zodiac. It extends from 900 to 1200 of it. It is a watery sign and symbolizes a ten-footed crustacean. The sign is ruled by Moon; Jupiter is exalted here and Mars is debilitated. It is a Cardinal Sign and is classified as female by sex, watery by element, creative by nature. It resides at watery places and is powerful during the night.

Cancer-born persons easily acquire money and social status. Yet there is instability in their personal life. The Sign in Ascendant raises the individual to dizzy heights and depresses him in profound depth as well. The mysterious nature of the Sign represents that level of manifestation where the divine impulse signified by Pranava (q.v.), the sacred word AUM,. is resolved into four aspects of the supreme corresponding to Brahma (q.v.), Hiranyagarbha (q.v.), Prajna (intuitive divine wisdom), and Ishwara (God). Cancer also stands for the four aspects of Parabrahma, namely, Sthula (physical), Sukshma (subtler), Bija (Causal) and Sakshi (the Silent Watcher, the witness); it also signifies the four states of consciousness, viz., Jagratha (wakeful), Sushupti (dreamful sleep), Turiya (deep or dreamless sleep), and Nirvana (deep meditation).

Cancer-born persons are shy, highly sensitive, nervous, and very impressionable.

Human beings born under the sign are seldom violent in temperament. They will even sacrifice their life for others or for any idealistic cause. They are very gracious. Instability is, however, an important characteristic of them. Wherever the Sign is located in a natal chart that aspect of the individual becomes instable, changeful and insecure.


(Karma = action; cause and effect; destiny). Physically, action; metaphysically the law of cause and effect, or ethical causation. 11th Nidana (the first or the primary cause) in the concatenation of cause and effect in orthodox Buddhism, yet it is the power that controls all things, the resultant of moral action, the metaphysical Samskara (the self-reproductive quality) of the moral effect of an act committed for the attainment of something which gratifies one's personal desire.

Karma neither punishes nor rewards; it is simply the One Universal Law which guides unerringly, blindly, all other laws productive of certain effects along the grooves of their respective causations.

Karma operates at all levels of manifestations such as physical, psychic and spiritual. It affects all forms of creation, human, animal and includes even the divine beings.

Karmas are of 3 kinds, viz., Sanchita (accumulated), Prarabdha (allotted for working out at the time of each birth), and Agami or Kriyamana (to be met in future). The totality of Karma is a dynamic aggregate; it keeps on changing with every action of the individual.

Karma operates on individuals as well as on groups, social organizations and even on nations. The actual operation of Karma takes into account the special circumstances of those on whom it operates, but it always aims at leading the individual to their ultimate destiny.

Kamas of different kinds produce results of different intensities. For example, if one unit of physical deed produces one unit of physical effect, the same unit of emotional deed such as sympathy, compassion or resentment would produce 5 units of emotional results; the mental deeds such as appreciation, criticism and similar responses of the mind would lead to say, 25 units of effect. The impact of idealism is very intense. Even one unit of philanthropic or social action would produce 125 units of results, The results of actions are borne at the same level where they are generated.


The 10th house in a natal chart. It shows professional activities of the individual. (See House Division)


One of the four paths of uniting with the Supreme Spirit, the other three being Raja Yoga (Kingly Yoga), Jnana Yoga (the path of wisdom), and Bhakti Yoga (the path of devotion).

Under Karma Yoga one discharges one's responsibilities allotted to oneself dedicating the same to the Supreme and be unconcerned with their results.


(Karma = action; Yoni = form of existence, species). Birth for doing action. Birth as a human being as it is only as a human individual that one is capable to generate fresh Karmas; lower animals and others act on their instincts (which arise from their pass ional and physical nature and as such are not responsible for their individual actions). Similarly, devas and other celestial beings enjoy their blissful existence due to their past actions so are not subject to the bondage of fresh karmas. It is only the human beings who have Rajasic (q.v.) attributes. These propensitivies develop the man's instrumental (Kama-Manasic) propensities giving him the freedom to react to various conditions of his life. They also compel the human being to experience the fruits of his actions, and evolve accordingly. [Also see Bhoga Yoni.]


Any karmic force having been accumulated to such an extent that it could explode effectively so as to affect the psyche of the person in order to make an imprint on the corresponding Principles, the totality of the (past) karma of the specific nature brings about the necessary change. For example, a large number of small cruelties may at a time vitally damage the individual at the end of the series of small deeds but sufficient enough to explode and produce the Karmic retribution.


The god of war and the regent of the planet Mars. Son of Krittikas, the 3rd asterism (q.v.). A name given to Skandha, a son of Lord Shiva without any direct intervention of any woman. He was nurtured by Six Krittikas (q.v.).

The Puranic stories relate his birth with the death of the invincible daitya named Taraka. Lord Brahma had blessed Taraka that none except a child of 7 days born of Shiva's virility could kill Taraka, which to the daitya appeared to be an impossibility. It made him very arrogant. He began to destroy gods. To subjugate him, the gods with the intervention of Kamadeva (q.v.) aroused passion in Shiva. His seed was cast into Agni, fire, who had gone to Shiva in the form of a dove at a time when he was enjoying the company of his consort Parvati. Agni was unable to bear the seed; it cast it into the Ganges. Kartikeya is also known as Agnibhu, meaning born of fire, and Gangaputra, the son of the Ganges. When the Krittikas went for a bath to the Ganges, the seed was transferred to them for rearing. On maturity, each of them produced a child, which were mysteriously combined into one form with 6 heads and 12 hands and eyes. Hence his name Kartikeya (born of Krittikas), Shadanana (six-headed) and Shanmukha (face to face).

According to another legend, the seed of Shiva was cast by the Ganges into a thicket or reeds (Sara). Kartikeya born from the reeds was called Saravanabhava or Saranajanam (born of Sara or reeds). He is also said to have pierced the mountain Krauncha, so he got the name of Kraunchabharana. He became the commander of the gods, hence he is called Senani, meaning the Commander-in-'Chief. He vanquished and destroyed Taraka, so he is named Tarakapati, the conqueror of Taraka. He is represented as riding on a peacock, holding a bow in one hand and an arrow in the other. His wife is known as Kaumari or Sena. (See Mars)


A Vedic sage, and a Saptarishi (q.v.). A patronymic of a line of seers whose birth, progeny and life are mystically related with time, space and creation of all living beings. He is described as having a large part in the work of creation.

Kashyapa means a tortoise. The Shatapatlia Brahmana describes that having assumed the form of a tortoise, Prajapati (q.v.) created several offspring's of his own. It is stated that all creatures are descendants of the tortoise, which represents the sage Kashyapa who was also one of Brahma's offsprings. The Atharva Veda made Kashyapa spring from time, and time was identified with Vishnu, who in his avatara (q.v.) in the form of a tortoise brought forth life on Earth.

The Puranic stories emphasized the creative role of Kashyapa. It described the sage as one of the seven regents of the world. He was produced from Hiranyagarbha (q.v.) from which was also born Garuda (q.v.) which represented Time-Cycle, and Brahma (q.v.) who created the universe. Kashyapa was also mentioned as grandson of Brahma, a son of sage of Marichi as well as in many other ways. He married Aditi (q.v.), Ditti (q.v.) and others, all daughters of Daksha Prajapati. From Aditi, Kashyapa begot Adityas, Indra, Vaivasvata Manu and many other shining beings; even Vishnu was born as a dwarf as a son of Aditi and Kashyapa. By his other wives, Kashyapa had numerous and very diversified offspring's such as demons, nagas, reptiles, birds and all kinds of living things.

Kashyapa is also described as one of the priests of Parasurama (q.v.) and Ramachandra, one of the solar dynasty kings. Kashyapa's basic teaching is that attachment and greed lead to human degradation; the human beings must renounce all material attainments.


A poet. An epithet of Venus.


(See Sankhya Yoga). A planetary combination formed by all planets occupying four houses in a natal chart. It makes the individual ever ready to wage a righteous war, undertake a righteous mission, follow traditional religious practices and be humble, patient, philanthropic, interested in agriculture and respected in his society.


A planetary combination formed by Moon when it is not flanked by any planet on any of its sides. Sun is excluded from this combination. It is also required for Moon to form this combination, that no planet should be placed in a cardinal house in the horoscope. This combination which is very inauspicious is considered very significant for predictive purposes. It makes the individual devoid of any education and intelligence. He suffers from penury and meets many difficulties in life. Several other combinations are also indicated under this name, all of which suggest the same inauspicious nature of the combination. Some of these planetary relationships are given as follows:

(i) Moon occupies 1st or 7th Bhava without any benefic aspect of Jupiter.

(ii) Saturn and Venus in debilitation or in the sign of their inimical planets and placed together or in 7th house from each other.

(iii) In the case of persons born during nighttime, a weak Moon in association with a malefic planet occupies a malefic house or a malefic navamsa (q.v.) and is expected by the lord of the 10tn house.

(iv) Moon aspected by the lord of the 9th house and posited in its depression navamsa (q.v.), associated with a planet, which is already afflicted by another planet.

(v) In case of birth during nighttime when waning Moon occupies its debilitation sign, the Kema Druma Yoga is formed.

There are several other combinations, which nullify this inauspicious combination. Some of these are constituted in the following manner:

(i) Moon or Venus occupies a cardinal house expected by Jupiter.

ii) Moon is either associated with or flanked by two benefic planets and is expected by Jupiter.'

iii) Moon either occupies the navamsa sign of a very friendly planet or is in its exaltation sign and expected by Jupiter

(iv) Full Moon occupies ascendant with a benefic planet, and

(v) Moon in the 10th house occupies its exaltation sign and is expected by Jupiter.

The presence of Kema Druma Yoga in a natal chart without its cancellation, destroys even Raja yogas (q.v.) and produces much misfortune, indigence and unexpected difficulties.


Cardinal houses viz., 1st, 4th, 7th and 10th houses in a natal chart.


One of the methods of determining planetary ruler ship at any period of one's life. It is worked out on the basis of relative strength of ascendant, Sun and Moon, and the sequence of planetary ruler ship takes into account the strength of planets occupying cardinal, cadent and succulent houses in relation to these three positions.


[Ketu = a banner used as standard; a ray of (divine) light; a meteor, or a comet]. The descending node of Moon, also known as the Dragons Tail. Ketu is represented by the point of intersection of Moons orbit with the ecliptic (q.v.). It is considered a Danava (a demon), and a son of Viprachitti and Sinhika. It is also known as Akacha (hierless), Ashlesho Bhava (cut off) and Munda (bald).

Ketu is a malefic planet, which produces much worry, frustration and seclusion from social life. It often leads to perversions, yet it has the potential to arouse deep-rooted spirituality.

Ketu is the counterpart of Rahu, both function together. Together they bring out the hidden potential of the individual and work out the karmic results. In this task, Rahu works from the material or the physical side of life, whereas Ketu works on the inner or spiritual plane. Ketu produces introspection, deep thinking and spiritual aspiration. It produces disillusionment with material conditions of life and their fulfillment.


The 42nd year in the cycle of 60 Samvatsara (q.v.). It is ruled by Rudra. Persons born during this year are full of artistic perception, they are coolheaded, happy, respectful to learned persons and are devoted to parents.




Angular distance.


The sheath. The vehicle of consciousness; the medium through which lifeprinciples work in a human being. The various sheaths are generally named as Annamaya Kosha (physical body), Pranamaya Kosha (the sheath through which Prana or the vital air circulates), Manomaya Kosha (mental body), Vijnanamaya Kosha (the vehicle of higher knowledge), and Anandamaya Kosha (that which enables experience of Bliss). These sheaths are of different densities and they constitute different qualities of matter.


Declination (q.v.).


Zodiacal belt.




Plane of ecliptic.


The 59th year in the cycle of 60 Sanivatasara (q.v.). It is ruled by Rudra. Persons born during this year suffer from anger, but they are learned in religious scriptures and traditional philosophies. They depend upon others for their livelihood.


(Krishna = Black). The azure-skinned, eighth child of Devaki and Vasudeva, the king of Mathura, was born towards the end of Dvapar Yuga (q.v.) He is the most celebrated avatara (q.v.) of Vishnu. He is regarded as the lord of yoga, Yogeshwar, and is considered as the most desired goal of devotees, and the best friend of children. The erotic as well as devotional literature in India revolves around his character. The most extensively studied Shrimad Bhagavad Gita was given by him, in the form of a dialogue with Arjuna on the battlefield of Kurukshetra where the facing each other in fractional war of the Mahabharata.

During his childhood and later period of adult age, he killed many demons and daityas, conquered many kings and humbled the most arrogant ones but in the end was himself killed unintentionally by a hunter, who shot at him an arrow mistaking him from a distance for a deer.

The name Krishna has a very ancient history. Dowson records that the name occurs in the Rig Veda but without any relation with this great deity. The earliest mention of Krishna as the son of the Devaki is found in the Chhandogya Upanishad, but there he appears as a scholar. It is said that there was a Rishi of this name who was a son of Vishwaka. There was a great asura (q.v.) so named, who with 10,000 followers committed fearful devastation, until he was defeated and skinned by Indra. In another Vedic hymn, 50,000 Krishnas are said to have been slain, and it is added in another that his pregnant wives were slain with him that he might leave no posterity. Similarity in the sound of the name, and some incidents in the life of Krishna and Jesus Christ have led some scholars to believe in the identity of Krishna with Christ. Krishna represents an Indian deity around whom many folk-lures, adulatory stories and mystic allegories have been woven.

The popular Krishna is described as the eighth avatara, or as the full manifestation of Vishnu himself. His life began in a mystic circumstance, and ended also in a similar manner. He was born in the Yadava race, who descended from Yadu, one of the sons of Yatati (q.v.). The Yadavas were a pastoral community and dwelt on the banks of river Yamuna (supposedly a daughter of the Sun) near Vrindavan on the western side and in Gokula on the other side. (The readers interested in mystic significance of cows and rivers may profitably see The Secret of the Veda.) Before Krishna was born, Ugrasena, the king of the Bhojas, was deposed by his son Kamsa who ruled in the city of Mathura. Ugrasena had a brother named Devaka, whose daughter Devaki was married to Vasudeva, son of Sura, also a descendant of Yadu. Kamsa was a tyrant; he was the center of kingly intrigues widely prevalent at that time. While he was escorting his cousin sister Devaki and her husband Vasudeva after their marriage, he was divinely informed that the eighth child of the newly married couple would destroy Kamsa. It led the tyrant ruler to imprison the couple and mercilessly kill their newborn babies one after another till the 7th when mysteries began to manifest.

Balarama (q.v.) was the 7th child of Devaki and Vasudeva, and Krishna was the 8th one. The Mahabharata and Vishnu Purana record that Vishnu plucked two of his own hair, one white and the other black. These two hair entered the wombs of Rohini (q.v.) and Devaki respectively, the white hair became Balarama and the black (krishna) hair (kesha) became Krishna or Keshava. After their birth, they were miraculously, with much supernatural assistance, shifted to Gokula, at the house of Rohini (the second wife of Vasudeva) and Yashoda, the wife of Nanda, a cowherd chief, whose wife Yashoda had been on the same night as that on which Krishna was born, delivered of a female child. This female child was handed over to Kamsa for killing; by now Kamsa knew that he had been deceived. He intensified his atrocities and made vigorous efforts to identify the newborn child destined to destroy him, so as to destroy the child in its infancy by any means.

Meanwhile, Krishna as a child, grew in affection and gay abandon among the cowherd lads and damsels. His most favorites companion was Sudama, a poor God-fearing boy, and Radha, an elderly lady in passionate (platonic) love with him. During his childhood, he is said to have held the Govardhan mountain on his little finger to save the village-folk from deluge which was caused because Krishna instigated them not to pray and pay obeisance to Indra, the rain god, who wanted to wreck vengeance at this instigation. Krishna also captivated the poisonous serpent Kali-Naga residing at that time in the Yamuna river, making its water unbootable. Krishna made the serpent leave the river so that cowherd people and the cattle could freely drink its water. His most mystic act in the village is said to be the Ras-Lila, the dance festival, on which occasion he invited the maidens of the village at the river bank on a full-moon night, and all the damsels believed that Krishna was dancing with her alone. At the age of 11 years, he left Vrindavan, also known as Braj-bhumi, to go to Mathura where he encountered Kamsa, killed him, liberated his own parents (Devaki and Vasudeva) from captivity, entrusted the kingdom to Ugrasena and ended the reign of terror and disorder at Mathura.

Krishna then went to Sage Sandipani at Avantpur, near present Ujjain, for learning various kingly duties, martial arts, and scriptural wisdom. On completion of his studies, he married Rukmini, Satyabhama, Jambavati and several other eligible princesses. It is said in many stories that he had more than 16,000 wives and more than 180,000 sons. From Rukmini, Krishna had a son called Pradyumna, and a daughter named Charumati. His son by Jambavati was called Samba, and by Satyabhama he had ten sons.

While Krishna was settling down as an efficient ruler, many unfriendly kings kept invading his kingdom. Jarasandha, a king of Magadha, invaded him 17 times. When Jarasandha was preparing for his 18th assault, another king named Kala Yavana also attacked him. Krishna thought it better to retreat. He along with his people moved to Dwarka, a seaside township (in modem Gujarat).

Meanwhile Krishna learnt of the palace intrigues at Hastinapur, between the Kauravas and the Pandavas. Kunti, the mother of the (first three) Pandavas was Krishna's aunt, his father's sister. The Kauravas, in a bid to usurp the kingdom belonging to the Pandavas made several treacherous attacks on threw Krishna came to console them on one of their miraculous escapes. Gradually the relationship between them became very close. When the fight between the brothers (Kauravas and Pandavas) became imn-dnent, Krishna became the charioteer of Arjuna, the third eldest Pandava but Krishna's army fought along with that of the Kauravas. At such a critical psychological moment, when both the armies faced each other, Krishna spoke to Arjuna, to dispel his depression at the impending destruction of the huge army with his almost all personal relations for the acquisition of some material possession. The teachings contained in the Bhagavad Gita record the dialogue between Krishna and Arjuna on this occasion. In this Mahabharata war, the Pandavas won the war, yet everyone on the battlefield excepting the Pandavas met his end.

After the war, Krishna returned to Dwarka. By now, his family had grown very big. He decided to see the end of it. Their unethical behaviour had already aroused the wrath of pious sages. As a result of their curses, the descendants of Krishna destroyed themselves fighting one another. In the end, Krishna advised the remaining elders to return to the Indian mainland, and himself went into meditation. A hunter seeing his tender feet from a distance felt them to be some portion of the body of a young fawn, shot his poisonous arrow, which killed Krishna. With his death ended the Dvapar Yuga and Kali Yuga (q.v.) started.


The darker fortnight of the lunar month.


A term used in calculating Dasa (q.v.) of different planets in annual horoscope. It refers to degrees of planets devoid of signs arranged in the ascending order. It implies discarding 30' for planets in Taurus, 60' for planets in Gemini and so on, from the longitudes of the planets in the chart. The longitudes of the nodes of Moon are also excluded. These magnitudes are then arranged in their ascending order which are known as Krissamsa.

From these magnitudes, keeping the lowest magnitude as it is, it is further subtracted from the next higher or the following one and the same (the resultant) is put as the second magnitude, and the process is continued for every planet. These are called Pratyamsas of the planets. From the Pratyamsa of the planet having the lowest magnitude nothing is subtracted, and it remains as it is. The planetary ruler ship for different periods in the year is worked out by dividing 365.25 by the total of Pratyamsas and multiplying the resultant by the Pratyamsa of the planet concerned. The order of the Dasa will be the same as the order of the planets in Krissamsa.


The 3rd asterism (foster-mother of Kartikeya) (q.v.), extends from 26' 40' to 40' 00' of the zodiac. Its first quarter lies in Aries, while the latter three-quarters fall in Taurus. The asterism is owned by Sun; its presiding deity is Agni, fire; its primary attribute is Rajas, activity. Its basic motivation comes from kama, desire. The asterism is classified as Brahman by caste and quadruped by animal type. It is related with northern direction.

Krittika consists of 6 visible stars and a seventh one supposed to be an invisible one. These are the stars in the constellation of Pleiades, also called the 'seven sisters'.

The influence of Krittika arouses divine qualities in men. The materiality of existence, the demonic proclivities, false humility self-centered activities, and the like do not harmonies well with this asterism. Its influence, however, is passive; it requires some positive impulse to activate its results.


(Krodhi = angry). The 38th year in the cycle of 60 Samvatsaras (q.v.). It is ruled by, Vishnu. Persons born during this year are full of anger, and courage. They aspire for knowledge and medicine and relish scandal-mongering.


Cruel or malefic planet.


The 60th year in the cycle of 60 Samvatsaras (q.v.). It is ruled by Rudra. A person born during this year is very much involved in family feuds. He becomes a womanizer and drunkard with no ethics and morality.


A planetary combination formed by the lord of the ascendant and the lords of 8th, 9th and 10th houses occupying their own signs. It makes the individual support his family members and other relations. He becomes personally rich, happy and lives for long.

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