Deciphering the Dasa Periods of

Rahu and Ketu

Rahu and Ketu are highly dreaded Grahas as they represent the
extremities of the mind, Chandra. Most people in the world wants
a middle path, do things which are expected from them based on
their position in the society, and they don’t want to break the
social norms. However, while Chandra represent the society, the
nodes represent everything that lies outside the boundary of the
society, hence they are the nodes of Chandra. They decide when
the Conjunction between Surya and Chandra or opposition
between them end up in a Eclipse. Eclipse represent great
transformation and change from the current state of being. It
helps in destroying that not working in the society and give rise to
new order in the world. But the transformation process is not easy
and is fraught with danger, hence eclipses are also highly dreaded.
Who wants to disrupt the social and world order? Let things
continue the way they are!

In the social strata, Rahu represents the outcaste while Ketu

represents the monks; both of these groups are considered to be
the edges of the society and not considered to be the part of the
society (Chandra). It is in fact very harsh to be at the edges, hence
not many are fond of the nodes. There is however a difference
between the nodes, while Rahu represent the lowest in the social
strata, Ketu represent one who is at the highest. While Rahu is
100% material energy, Ketu is 100% spiritual energy. The
combination of Material and Spiritual energies in other grahas are
determined by their avasthas etc. Since, the nodes help in going
beyond the social boundary, and not conform to the established
norms, they are always Retrograde. Retrogression imply, going
against the flow of energy, the social current, questioning the
norm and not accepting them, doing something which is against
the norm. It is not easy to go against the norm as the resistance is
too strong, but these two grahas brave that and ceaselessly oppose
the societal norms, norms that are established by the King and the
Queen, Surya and Chandra. This requires extreme energy to
oppose the norms, hence when a Graha is retrograde, they are
endowed with extreme energy (Chesta Bala) and they have the
power to achieve anything, if they intend to do so. They become
unstoppable, like the nodes. They can break the dam and let the
water flow with such a furious gush, no one can even dare to stop
it. Thus anything extreme in the nature such as Tsunami,
Earthquakes, Landslides, Cyclones, volcanic eruptions forest fires
etc. have a touch of nodes in them as they all go against the status
quo.

In the material life, Rahu’s behaviour is akin to Shani and Ketu’s

behaviour is akin to Mangal. But they are not the same as Shani
and Mangal, else, there was not need of finding another set of
grahas doing the same job as Shani and Mangal. Their behaviour
is only about quarter of Shani and Mangal. What does that mean?
This means that they are Krura and thus afflict the Rasis and
Bhavas occupied by them. In addition to they being akin to Shani
and Mangal, they have their own unique nature and behaviour.
Firstly, they being the Shadowy grahas i.e., one who is devoid of a
physical body, they have the ability to mould them into the grahas
they associate with, good or bad, positive or negative. The
moulding depends on two factors (1) If they are conjoined with a
graha, they mould into that graha, (2) If they are not conjoined
with a graha, then they mould into the lord of the Rasi occupied by
them. Secondly, they afflict the Graha they conjoin, while take the
positive or negative qualities of the graha onto them. Hence, the
dispositors of the Rahu or Ketu are also considered troublesome as
they carry with them some qualities of the nodes. But there is a
difference between the Nodes; while Rahu represents the material
energy, Ketu represents the spiritual energy. The whole creation is
oscillating between the two forms of energies, material and
spiritual, birth and liberation. While Rahu is the Karaka for birth,
Ketu is the Karaka for liberation. Hence, their dispositors also
behave in similar manner. While the dispositor of Rahu helps in
attaining material success, that of Ketu helps in attaining spiritual
success. What happens when these two dispositors conjoin? Nadi
texts reveal that they nullify each other through a violent event
and the resultant becomes “Null” or “Zero”. It is known that when
two opposing force (or particles) collide, they disappear after a
violent explosion and release of extreme energies. Here Rahu can
be said as particle, and Ketu, the anti-particle. Anyone who is
interested in the physics of sub-atomic particles may research
more in this matter. But one will need the blessings of Rahu to go
extremely deeper and Ketu to go extremely high level (abstraction)
to understand these building block of creation.

Now coming back to the Jyotish application of the concepts and

ideas about the Nodes. Following are some key principles which
can help in deciphering the periods of Rahu and Ketu Dasa:

1. According to Maharishi Parashara vide BPHS 34.16, “Rahu

and Ketu give predominantly the effects, as due to their yuti
with a Bhava Lord, or, as due to the Bhava they occupy.” Firstly
the conjunctions have to be observed, else, their occupation
should be looked into.
2. There are 5 classes of Bhava lords (1) Kendra (1,4,7,10), (2)
Kona (5,9), (3) Trishadaaya (3,6,11), (4) the dependents
(2,8,12), (5) Marakas (2/7). More about the behaviour of these
Bhava lords can be read from BPHS or other standard texts.
But some key things to note here are (1) A Trishadaaya lord
remains unfavourable even if it also owns a Kendra or a Kona,
(2) Shubha Kendra lords suffer a blemish and Krura Kendra
lord shed their maleficence, but the Krura Kendra lord become
truly favourable when they simultaneously own a Kona (3) For
a Kendra lord to bestow success, it must be placed in a Kona or
 conjoined with a Kona lord, or be in its own Bhava, (4) The 8th
lordship always carries a blemish, unless its owned by Surya or
Chandra or Lagna lord. 8th lord with a blemish is capable of
breaking Rajayogas.
3. After knowing whether a Bhava (Bhava lord) is favourable or
unfavourable, the results of Rahu and Ketu can be deciphered.
This is further explained by Maharishi Parashara in verse
BPHS 34.17. i.e., if Rahu or Ketu are in Kendra drsti-yuti with a
Kona or another Kendra lord, it becomes a Yogakaraka, or the
bestower of success in life.
4. On the other hand, if Rahu and Ketu occupy a Trishadaaya
and have Yuti-Drsti of another Trishadaaya lord, they become
highly unfavourable, like the Trishadaaya lords.
5. Later on in the chapter of Vimshottari Dasa results,
Maharishi states that When Rahu occupies its Uccha, Sva,
Mulatrikona Rasis etc., there is happiness from acquisition of
wealth, agricultural products etc., acquisition of conveyances
with the help of friends and Government, construction of a new
house, birth of sons (children), religious inclinations,
recognition from Government of foreign countries and gain of
wealth, clothes etc.
6. So what are the places of dignity of the nodes? Maharishi also
clarifies that so that there is no doubt. He states that “the
Uccha Rāśi of Rahu is Vrishabha. The Uccha Rāśi of Ketu is
Vrschika. The Mulatrikona of Rahu and Ketu are Mithuna and
Dhanu. The own Rāśis of Rahu and Ketu are Kumbha and
Vrschika.” He also goes on stating the views of other
Maharishis and states that “according to others, Kanya is the
own Rāśi of Rahu and Meena is the own Rāśi of Ketu.”
7. When Rahu occupies good Bhava i.e., Kendra and 3–11, and
simultaneously (1) occupying a Shubha Rasi and (2) receive
Drsti from a Shubha Graha, there will be all kinds of comforts
 by the beneficence of the Government, acquisition of wealth
through a foreign Government, and felicity at home. One
should note here that usually the 3rd and 11th lordship are not
considered favourable, but Rahu’s position here is considered
favourable, provided there are influences of Shubha Graha.
8. Usually we don’t expect any grahas to occupy Randhra and
Vyaya. Even if someone occupy these Bhavas, they should not
be Krura. Since Rahu is Krura, its occupation of these Bhavas
are always danger prone. Maharishi Parashara states that when
Rahu occupies these Bhavas, there will be all kinds of troubles
and distress.
9. If Rahu is associated with a unfavourable lord (3,6,11,8,12),
or a Maraka Graha (2/7), or is in his Neecha Rāśi, there will be
loss of position, destruction of his residential house, mental
agony, trouble to wife and children and misfortune of getting
bad food. Maharishi further goes on to state that (1) there will
be loss of wealth at the commencement of the Dasha, (2) some
relief and gain of wealth in his own country and distress and
anxieties during the last portion of the Dasha.
10. The favourable houses for Ketu are the the Kendra (1,4,7,10),
The Trikona (5,9) and The Labha (11). When Ketu occupies
these Bhavas are simultaneously occupy a Shubha Rasi, or
elsewhere it occupies its Uccha or Svakshetra, there will be
cordial relations with the king, headship of a country, or
village, comforts of conveyances, happiness from children, gain
from foreign countries, happiness from wife and acquisition of
cattle.
11. On the other hand when Ketu occupies the Trishadaaya,
there will be acquisition of a kingdom, good relations with
friends and opportunities for the acquisition of elephants.
12. Maharishi also goes on state that (1) at the commencement of
the Ketu Dasha there will be Rajayoga. (2) During the middle
 portion of the Dasha there will be possibilities of danger and
calamities, and (3) in the last part there will be sufferings from
ill health and fatigue from journeys to distant places.
13. Ketu’s occupation of the dependent Bhavas i.e., 2, 8, 12 are
not considered favourable. It becomes even worse if the lord of
the said Rasis are natural Krura and Ketu receives drsti from
Krura Grahas (or Dusthana Lords). In all these cases, there will
be imprisonment, destruction of kinsmen and residential
premises and anxieties, company of menials and diseases.