Saturn Devouring His Son by Spanish artist Francisco Goya

Child abuse by parents

The planets signifying childhood are the Moon (Baby 0-1 year), Mars (1-4 years) and Mercury (4-12 years). Adolescence and youth are ruled by Venus from 12 to 32 years. These planets become significant in defining the abuse period and nature of abuse of any child. Let us examine a few cases to determine the nature of abuse – whether it was physical or sexual or the specific nature and extent of abuse.

One problem in all societies is that talk of such things is considered taboo! We also discuss abuse by grandparents as these can leave a serious psychological effect on the mind and can permanently damage trust and belief system in the native.

Physical abuse of any kind requires the ‘touch’ of Mars and/or Ketu, the latter being a headless mistake. Rahu takes on a more diabolical role in these matters and shows obsessions and repetitive behaviour. Saturn is a weakness of the mind and body, a slur to the being, a sin to the Sun – destroying character and spirit.

Dvādaśāṁśa and grandparents

Grandparents, both maternal and paternal are examined from the dvādaśāṁśa. The paternal grandparents are seen from the 9^th (father) and 4^th (mother) houses from the ninth house which are the fifth house (paternal grandfather) and twelfth house (paternal grandmother) as well as the same houses from the natural significator Jupiter (paternal grandparents) or the parents houses (9^th and 4^th houses) from the pitṛkāraka (father).

The maternal grandparents are seen from the 9^th (father) and 4^th (mother) houses from the fourth house (mother) which are the twelfth house (maternal grandfather) and seventh house (maternal grandmother) as well as the same houses from the natural significator Venus (maternal grandparents) or the parents houses (9^th and 4^th houses) from the mātṛkāraka (mother).

The naisargika kāraka for paternal grandparents is Jupiter (and Ketu according to some). The fifth house from Jupiter is to be examined for the description of paternal grandfather. To study the soul level attachment to the paternal grandfather we have to examine the ninth house (father) from the cara pitṛkāraka.Similarly, to have a description of the maternal grandfather we have to examine the 12^th house (maternal grandfather) from Venus (significator). To study the soul level attachment to the maternal grandfather we have to examine the ninth house (father) from the cara mātṛkāraka. This system of identification may not work in other charts if the grandparent has not had a profound impact on the life of the native.

Dvādaśāṁśa devatā

Gaṇeśa, Dasra (Aśvinī Kumar), Yama and Ahi (Sarpa) repeating three times, in that order are the four devatā of the dvādaśāṁśa.

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Basic relationship with Parents
The four devatā show the basic relationship of the native with parents.

Gaṇeśa
Gaṇeśa is the darling son of Gouri (Pārvatī of or the mother goddess) who was created from mud in the absence of his father. The mother was enamored by the beauty of Gaṇeśa and asked Hein to guard the door and not to allow anyone inside when she was bathing Lord Śiva the spouse approached the door and wanted to meet the mother. Gaṇeśa objected as He was unaware that Śiva was his father. A battle ensued between Gaṇeśa and the hordes of Śiva. The hordes were defeated and in anger, Śiva drew the trident and cut off the head of Gaṇeśa. On hearing the clamor, the divine mother came out of the bath and was aghast to see the fate of her darling son. She insisted on his rebirth /reincarnation. Lord Śiva obliged and asked the attendants to travel in four directions. The group traveling north found a dead elephant and brought its head. Lord Śiva attached the head to the lifeless trunk and uttered the saṇjīvani mantra. Gaṇeśa came back to life and became the ‘first worshipped’ among the host of gods and goddesses.

It is evident that “Gaṇeśa” dvādaśāṁśa implies a strong attachment to mother and differences with father. These differences are resolved if the wisdom of the ‘elephant head’ works, else battle ensues battle the child and father. Outbursts and quarrels with father became a part and parcel of the relationship as a means to solving problems.

We may denote Gaṇeśa dvādaśāṁśa as f (-) m (+) indicating a ‘minus’ with father and a ‘plus’ with mother.

Dasra (Aśvinī Kumar)
Saṅjñā the wife of Sun God Sūrya had decided to seek some time off from the daily rigor of life as she was unable to bear the heat of the blazing god. She went to the house of her father and left her shadow Chāyā behind to run the household. Little did she know that Chāyā would deceive her and start an illicit relationship with Sūrya in her absence due to the stark similarity between the two. When Sūrya failed to turn up at her father’s residence to take her back, she felt slighted and turned herself into a mare. When the truth was exposed to Sūrya by his ardent son Yama, he banished Chāyā and searched the seven worlds for Saṅjñā. On finding her masquerading as a mare, he decided to become a stallion and woo her love. The offspring of their love and mating were the Aśvinī Kumar (a.k.a Dasra).

Aśvinī Kumar of Dasra dvādaśāṁśa indicates that the native equally loves both parents, and is generally duty bound. We may denote this as f (+) m (+).

Yama
When Saṅjñā wanted to visit her parents she asked her shadow Chāyā (lit. shadow or image) to stay behind and serve Sūrya. Being the exact replica of Saṅjñā, Sūrya mistook her as his spouse and made love. Yama the elder son of Sūrya (from Saṅjñā) was aware of the truth and detested Chāyā, the step mother. Chāyā gave birth to Kāla (lit. time and also darkness). Unable to bear the deceit, Yama spoke the truth about the unholy union to Sūrya and to prove his point went and kicked Chāyā. Infuriated at his misbehavior Chāyā cursed Yama to become lame. Sūrya immediately realized that Yama was speaking the truth as no son can have so much hatred to kick the mother. He blessed Yama to be ‘dharma rāja’ and gave him the power to punish all those who indulge in deceit or untruth. He banished Chāyā and went to fetch Saṅjñā.

Kāla became the curse of Chāyā on Yama and sat on his head. The left leg of Yama gradually deteriorated and he became lame and limped around in a slow painful gait. This slow moving painful state of Yama is symbolic of Śani (Saturn).

Truth can be painful and those who live truthful and dharmic lives often have to bear the burden of other sinful ones they associate with. Yama dvādaśāṁśa indicates sorrow (sometimes due to parents). The native will surely standby his father and will not like his mother or may disagree with her on various issues. We may denote Yama as F (+) M (-).

Sarpa
Sarpa or snake indicates the unfaithful one who, largely out of fear or self-preservation or other selfish interest denounces parents. Generally indicates one who is very independent and does not obey parents in youth, may stay away from them and/or may not maintain cordial relationship with them. We may denote the Sarpa dvādaśāṁśa as F (-) M (-).

Summing up, the four dvādaśāṁśa types indicate the four permutations of relationship with parents. On the one extreme we have Aśvinī Kumar who are F (+) M (+) and on the other extreme we have Ahi (Sarpa) who are F (-) M (-). In between these extremities we have Gaṇeśa F (-) M (+) and Yama F (+) M (-).

Application and preliminary examination

The lagna shows the intelligence of the native while the pāka lagna (sign/degree occupied by the lagna lord) shows applied intelligence. The difference being the immediate natural reaction to any stimuli comes from the lagna and this is done without any application of wisdom while application of wisdom (Jupiter the significator of wisdom is also the significator of pāka lagna) is done through the pāka lagna where the individual weighs the pros and cons and based on his learning or understanding of a situation, takes concrete action. Similarly we have the lords of the ninth house representing father and that of the fourth house representing mother that act as the pāka lagna for parents.

The first step in delineating the relationship of the individual towards parents and vice-versa is to determine the dvādaśāṁśa devatā of the lagna, pāka lagna, the fourth lord and the ninth lord of the rāśi chart. The devatā of the lagna shows the basic instinct of the native towards both parents while that of the pāka lagna shows the changes brought about through experience, learning and application of thought.

The second step is to examine the lord of the 4th house and 9th house that shows the attitude of the mother and father respectively.

Finally, planets in the 4^th/9^th house show changes in attitude and relationship of mother or father due to the influence of life events indicated by the planets in these houses. It is good for the ninth lord (Father) to be in Dasra (Aśvinī Kumar) or Yama dvādaśāṁśa as then the father is favorable while if in Gaṇeśa dvādaśāṁśa, father considers the child to be too much of a hindrance and if in Ahi (Sarpa) dvādaśāṁśa, father considers the child to be a snake in the family. Similarly, it is good for the fourth lord (Mother) to be in Dasra (Aśvinī Kumar) or Gaṇeśa dvādaśāṁśa. If in Yama dvādaśāṁśa, mother will hate and consider the child to be a curse and if in Ahi (Sarpa) dvādaśāṁśa, mother will consider the child to be a sinner and will ignore it.

The dvādaśāṁśa devatā gives us a fine idea of what the basic relationship is with parents as well as how this can be modified with time due to the presence of planets in lagna, fourth or ninth house. However this cannot be taken as the final word on the relationship with parents. This method cannot give us details about how the relationship is modified on a regular basis with passing time. The dvādaśāṁśa chart is a much better indicator of the subtle aspects of the relationship and the Vimśottari daśā clearly shows the changes in relationship and fortune of parents.
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Dvādaśāṁśa chart & father
Details about ones parents can be studied from the dvādaśāṁśa chart which also gives their nature, fortunes and the influence they have on the life of the native.

1. Specifically, the ninth house from lagna in the dvādaśāṁśa chart should be treated as the lagna of father and all the details about his life, karma and death should be studied form this lagna.
2. Results of the ninth lord in different houses –
3. If the ninth lord is in lagna or lagneśa in the ninth house, then the father may not be long lived and the native may have to take the responsibilities of father at a young age. The pitåkāraka in Leo or Pisces (eighth sign from Leo) also indicates early death of father and various responsibilities on that account.
4. The ninth lord in the fourth house (eighth from ninth house) gives a despicable father who will forever be troubled due to various ñaḍripu. This need not happen if it is well conjoined while malefic planets conjoining the ninth house or the ninth lord will indicate adverse results for father’s character or nature.
5. If the ninth lord is in the seventh house then the native will, forever oppose the father or if a benefic and well disposed to the lagna, he gets the support of father for marriage and business. Ninth lord in the sixth house can show a hardworking father. The tenth house is the wealth of the father and a connection between the lagna and tenth house or lord and the ninth lord can show pursuing a career like father.
6. Eighth house is the 12^th (expenses/giving away) for father and the inheritance for the native.

Dvādaśāṁśa and mother
The fourth house and lord indicates the biological mother. Malefic planets in this house can show neglect by mother and the 4^th lord placed in duṣthāna can show bad relationship with mother, especially if it is also in ṣaḍāṣṭaka (mutual 6/8) or dvirdvādasa (mutual 2/12) with the lagna lord. The cara mātṛkāraka in a duṣthāna, especially the 6^th house can indicate very adversely for mothers health. The mātṛkāraka in Cancer or Sagittarius is generally considered inauspicious for mother and unless other alleviating factors are present it can mean separation from mother or her early death.

Note on adoption
Adoption by another mother is confirmed if there is a malefic planet in the fourth house. The adopting mother is to be seen from the 11^th house in the dvādaśāṁśa chart if the adoption is being done after the death (11^th house is 8^th from the 4^th house) of mother. If the adoption is done while the mother is alive then this is seen from the 9^th house which is the 6^th house (service or growth) from the 4^th house ruling mother. If the rāśi chart also has these indications then adoption is sure to occur. Formal or legal adoption needs the stamp of approval of Jupiter and this must aspect the concerned house in the dvādaśāṁśa chart.

Inheritance from mother
The eighth house is seen for all inheritance in general and specifically, the third house being the 12^th (giving) from the 4^th house (mother) shows the inheritance from mother. What we are looking for in the dvādaśāṁśa is (1) a link between the 2^nd house (wealth) and 8^th house (inheritance) to guarantee the inheritance. (2) A link between 3^rd house and 8^th house to show that this inheritance (8^th house) is a partly or wholly obtained from what the mother gives (3^rd house). (3) Moon the significator for mother associated with the 8^th house and (4) the 8^th lord not averse to allowing the inheritance to happen.

The presentation explains all this and gives a detailed analysis about parents.
D12 Presentation
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Dvādaśāṁśa mapping

The first dvādaśāṁśa of every sign which extends from 0°00’- 2°30’ of every sign, is mapped into the same sign. For example, the first dvādaśāṁśa of Aries is mapped into Aries and is lorded by Mars the lord of Aries or the first dvādaśāṁśa of Leo is mapped into Leo and is lorded by the Sun, lord of Leo. The second dvādaśāṁśa (2°30’ – 5°00’) of every sign is mapped into the second sign from it. For example, the second dvādaśāṁśa of Aries is mapped into Taurus which is the second sign from Aries. Thus, a planet placed at 3°15’ Aries will be in the second dvādaśāṁśa (i.e. within the range of 2°30’ to 5°00’) and will be placed in Taurus in the dvādaśāṁśa chart (D12 chart).

Dvādaśāṁśa Chart

A chart drawn with all the nine planets, lagna (and special ascendants etc) mapped into their dvādaśāṁśa signs is called the dvādaśāṁśa chart and is denoted as the D12 chart.

Use of dvādaśāṁśa and significators

Parāśara advises that the dvādaśāṁśa should be examined for elders (including parents and grandparents). The first focus is on Parents – biological father and mother and then on step parents like step father(s) or step mother(s). Thereafter we shall study both patrilineal and matrilineal grandparents.

Father and mother significators

Sun and Venus are the fixed significators (sthira kāraka) for father and are studied for the health and longevity of father. Moon and Mars are the fixed significators for mother and are studied for the health and longevity of mother.

In addition, Sun is the natural significator of father (as the giver of dharma) and Moon is the natural significator of mother (as she creates the body). A severely afflicted Moon in the rāśi chart can show mental suffering on account of a curse of mother from a previous incarnation and in this life there can be considerable suffering on account of mother. The lord of the fourth house from the Moon and the ninth house from the Sun brings ones mother and father respectively.

The fourth house from the dvādaśāṁśa lagna is treated as the lagna of mother and the ninth house is treated as the lagna of father.

Step parents

Relationship with parents is dependant on the time of birth. If birth is during the day (i.e. between sunrise and sunset) then the Sun is the significator of father and Venus is the significators of mother whole the Moon and Saturn are the significators of aunt and uncle. In the case of night birth, Moon and Saturn are the significators of mother and father while Venus and Sun show aunt and uncle respectively. In the case of death of a parent or separation between parents the significators of uncle and aunt will be the significators of the step parents.

Grandparents

Grandparents are also seen in the dvādaśāṁśa chart. Treating the ninth house and the constant significator (generally Sun) of father as the ascendant, the ninth thereof is the paternal grandfather and fourth from it is the paternal grandmother. Thus the fifth house being the ninth (father) from the ninth house (father) is treated as the ascendant of paternal grandfather and twelfth house being the fourth (mother) from the ninth house (father) is treated as the ascendant of paternal grandmother. Similarly the fourth house or the constant significator of mother (generally Moon) is treated as the ascendant of mother to determine the maternal grandparents. The seventh house being the fourth (mother) from the fourth house (mother) is treated as the ascendant of the maternal grandmother and the twelfth house being the ninth (father) from the fourth house (mother) is treated as the ascendant of the maternal grandfather.

Jupiter is the natural significator of paternal grandparents whereas Venus is the natural significator of maternal grandparents. Thus, in the dvādaśāṁśa chart, the 5^th house from Jupiter is seen for relationship with paternal grandfather and the 12^th house from Jupiter brings one closer to paternal grandmother. Similarly the 7^th house from Venus brings one close to the maternal grandmother and twelfth house from Venus shows the affection with maternal grandfather.

Summary

The following houses emerge as the ascendants of parents and grandparents –

• 4^th house: Mother
• 9^th house: Father
• 5^th house: Paternal grandfather
• 12^th house: paternal grandmother and maternal grandfather
• 7^th house: maternal grandmother

All readings can be made from the position of planets from these houses. For example, the sixth house being the tenth from the ninth house shows the vocation of father while the fourth lord in the ninth house shows a mother diligently following the father in this life and a happy home on this account at least. The āruḍha of the fourth and ninth houses in the dvādaśāṁśa chart are examined to see details about the parents’ families whereas the āruḍha in the rāśi chart are used for various general purposes. For example, the āruḍha of the fourth house (sukha pada or A4) in the rāśi chart shows the influences at home and a strong Venus influence shows that the mother’s family is strong and wealthy and has a stronger say than the fathers family. On the other hand a strong Jupiter influence shows a very influential fathers family having a stronger say on home affairs.