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In astrology, a cadent house is the last house of each quadrant of the zodiac. A quadrant begins with an Angular house, (the house in which a chart angle lies) proceeds to a Succedent house and ends with a Cadent house. There are four quadrants in an astrological chart, providing four Angular, four Succedent, and four Cadent houses.

The Greeks called the cadent houses apoklima, which literally means 'falling' or 'decline,' because the houses were seen to be falling away from the strength of the angular houses, which were considered to be most influential because of their perpendicular and oppositive relationships to the Ascendant. The word apoklima also carries a denotation of degeneration and decline.[1] Our English word 'cadent' comes from the Latin translation of apoklima and is the source of our word 'cadet,' which originally meant a lesser branch of the family, or the younger son. [2]

Cadent houses are therefore usually considered by astrologers as less fertile and productive places by their nature than either angular or succedent houses, and the planets located in them are seen as generally less powerful and comfortable. This view of cadency is universally found in ancient sources. For example, Paulus Alexandrinus says of cadent houses: 'stars [ed: i.e., planets] found in these zoidia [ed: i.e., houses] (3, 6, 9 and 12) become inharmonious. And sometimes they bring about hostile conditions, sometimes separations and banishments..'[3]. (However, there are conditions when a planet in a cadent house can be brought up to its full strength, for example, by a reasonably close trine to a benefic planet, such as Jupiter)[4].

The notion of cadent houses as weak and ineffective also persists in medieval and Renaissance astrologers such as Guido Bonatti and William Lilly, who labeled cadent houses 'poor and of little efficacy.'[5]

The four cadent houses[edit]

The four cadent houses are as follows:-

  • The third house of the horoscope governs our siblings, letters and messengers, our neighbourhood, and short trips. Modern astrologers have also connected it our ability to communicate and to intellectualise.
  • The sixth house of the horoscope refers to illness, and also to our duties and responsibilities, and the most routine aspects of work. The sixth is the house of servants, and so may also refer to our service to others, but also to slavery, or that which we are obliged to do but do not necessarily want to do. It has been connected by Lilly to smaller domestic animals as well, 'and the profit and loss got thereby.'[6]
  • The ninth house of the horoscope governs our higher cognition, religious beliefs, and level of awareness. It is also the house of higher education and philosophy and is connected with long journeys far from home. Some modern astrologers also give it an association with the law.
  • The twelfth house of the horoscope governs troubles, self-undoing, secret enemies, and imprisonment (for example in asylums or penitentiaries), as well as larger domestic animals, such as draught animals. Theosophists such as Annie Besant influenced astrologers such as Isabel Hickey[7] to connect this house to karma from past lives.

Natural houses[edit]

In the twentieth century, a concept called 'natural houses' was popular, in which it was argued that each of the twelve houses of the astrological chart corresponds to a sign of the zodiac: the first house corresponds to Aries, the second to Taurus, and so forth, continuing through the chart until the twelfth house, which is linked to Pisces.[8]

Employing 'natural houses,' the third house would correspond to Gemini, the sixth house to Virgo, the ninth house to Sagittarius and the twelfth house to Pisces, and adherents of the notion borrow archetypal concepts from the signs and apply them to the corresponding houses.

The idea of numerological correspondences goes back at least as far as Pythagoras and surely was instrumental in the interpretation by ancient astrologers of the angular relationships each house has with the others, and especially with the Ascendant. This may account for similarities between the idea of Gemini and the idea of the third house. But the 'natural houses' doctrine stretches these similarities to point which seriously distorts the original concepts. Hardly any of these zodiacal correspondences result in the same characteristics or dignities observed by earlier astrologers.

May horoscope 2021 taurus

Furthermore, using 'natural houses,' cadent signs are seen to be very flexible and adaptive and correspond with the mutable signs of the zodiac. But this obscures the essentially weak and unfavorable nature of these houses. Planets positioned in them lack influence, and may even become malefic—that is, they may have an unfortunate effect.

Third house[edit]

Ancient astrologers had a very different view of the third house than a correspondence to Gemini would imply. The house's primary significance was for siblings—a meaning it retains today. But Gemini has no such meaning. For another thing, the third house was the 'House of the Moon Goddess'[9] rather than having any correspondence with Mercury, the ruler of Gemini. The Moon 'rejoiced' in the third house—that is, it was very dignified if positioned there. The house was also the place of religious cults, particularly unconventional ones (possibly what we would now call the 'occult') and had nothing to do with writing or speaking. It is true, however, that the Moon was much more involved in the ancient concept of the mind—particularly with memory.

The third house also had some connotation for travel but Crane[10] postulates that this derived more from the fact that it opposed the ninth house, the house of the Sun, which had the major connotation for travel.

Sixth house[edit]

Ancient astrologers had a very dim view of the sixth house, which is called 'the house of bad fortune.' Valens makes a clear connection between this house and thieves, beggars, foot soldiers and slaves.[11] The house has always had a connection with sickness, and hence with suffering. One reason for this is because it is in a very weak angle to the house of the Ascendant, which is considered the house of life, vitality and health. The relationship of the sixth house to the Ascendant is one of aversion, that is, it cannot 'see' the Ascendant from a point 150 degrees away.

Because of this weakness, the sixth house has also been connected with servitude and slavery, and it is for this reason, perhaps, that it has become associated with the most routine and arduous of work, and the sense of the workplace as an obligation to which people must report every day to do the work of others. This is the not by any means the house of vocation, or even of the professions. Animals, too, are considered to be the servants of man, and possibly the animals connected here are smaller because the sixth is the lesser of the two houses of misfortune.


The planet Mars rejoices in the sixth house. He is dignified when located in this house. Mars is considered a malefic planet, whose influence is often unfortunate and aggressive. Mars's joy in the sixth may have to do with his long connection with fevers and acute illness, but it is also true that Mars is the 'lesser infortune' (Saturn is the 'greater') and hence joys in the lesser house of misfortune.

It seems (according to this page) it is not sure in which category the philosophy of Mars in the sixth house belongs: is it the Christian, modern etc. astrology?The same counts for the exaltations[1] in the houses below.

Ninth house[edit]

A very different view obtains for the Ninth house, which was called 'the house of the Sun God'[12] by ancient astrologers. This house has always been connected established orthodox religion and with journeys (which were often undertaken for educational purposes in ancient times.) The Sun rejoices here, and the Sun in late Hellenistic religions was regarded as the eye of God. Valens calls this house the 'pre-Midheaven,' and gives it considerable influence. Both benefic and malefic planets are strengthened here.[13]

Medieval astrologers connect it with the Church and clerics, long sea voyages, books, learning, philosophy and dreams.[14] This connection with dreams is quite ancient, and references to the ninth house in this capacity can be found in Firmicus and in Paulus Alexandrinus.

Twelfth house[edit]

Western astrologers have always regarded the twelfth house as a very unfortunate place. Hellenistic astrologers called it 'the house of Evil Spirit'[15] and its reputation did not improve with the Arabs or with medieval astrologers. However, Saturn the 'greater malefic,' does rejoice here—which means he has considerable dignity—and Valens says that Saturn in this place will bring considerable influence for honorable behavior.[16]Paulus claims that an otherwise strong Saturn located here will bring success over enemies and joy in work.[17]

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Firmicus connects this house with slaves, enemies and defects[18], and Valens connects it with destitution and beggary.[19] The connection with very bad luck and material privation is almost universally found with the twelfth, as are enemies.

It is from the medieval astrologers that the connection of the twelfth house with imprisonment derives;[20] the idea is probably Arab in origin.

Modern astrologers have brought a spiritual aspect to the twelfth house that was wholly absent in the earlier tradition. This may have its origins in the Theosophical revival of present-day astrology, which had some Hindu influence. In Jyotish (Hindu astrology), the twelfth house is very unfortunate, but is also connected with sexual activity[21] and with spirituality[22]. Hindu astrology is closely connected to the Hindu religion, in which material attachments of all kinds—which are certainly the enemy of all twelfth-house significations—are considered to be a bar to spiritual progress. Much has been made of this suggested affinity by some modern astrologers, especially those influenced by the 19th-century Theosophy movement, such as Annie Besant and Alice Bailey.

See also[edit]


  1. ^ Joseph Crane. A Practical Guide to Traditional Astrology. (ARHAT [Archive for the Retrieval of Historical Astrological Texts], Orleans Massachusetts, 1997), p. 20.
  2. ^ Webster's Unabridged Dictionary online, downloaded January 27, 2006 [23]
  3. ^ Paulus Alexandrinus, Introductory Matters, in Late Classical Astrology: Paulus Alexandrinus and Olympiodorus, with the Scholia from Later Commentators, (translated by Dorian Gieseler Greenbaum) Archive for the Retrieval of Historical Astrological Texts (ARHAT), Reston, VA, 2001, p. 19.
  4. ^Ibid.
  5. ^ William Lilly. Christian Astrology (London, 1647), p. 48.
  6. ^Ibid., p. 53.
  7. ^ Isabel M. Hickey, Astrology, a Cosmic Science. (CRCS Publications, Sebastopol, CA, 1992) ISBN0-916360-52-0. [new edition of work originally written in 1970.]
  8. ^ such as the work of Zip Dobyns, sometimes called the 'Zip code,' in which the first house is equal to the first planet (Aries), the second house to the second planet (Taurus) and so forth. See for example, Zip Dobyns (Pottenger), Finding the Person in the Horoscope (TIA Publications, Los Angeles, 1973) and Maritha Pottenger, Easy Astrology Guide (ACS Publications, San Diego, 1996.) ISBN0-935127-49-6.
  9. ^ or 'place of the Goddess of the Moon,' Vettius Valens. Anthologiae. [Translated by Robert Schmidt for Project Hindsight] (The Golden Hind Press, Berkeley Springs, West Virginia, 1994.) Book II, Part I, pp. 16.17.
  10. ^ Crane, op. cit., p. 27.
  11. ^ Vettius Valens. Anthologiae. [Translated by Robert Schmidt for Project Hindsight] (The Golden Hind Press, Berkeley Springs, West Virginia, 1994.) Book II, Part I, p. 14.
  12. ^ or 'place of the God of the Sun,' Ibid., Book II, Part I, pp. 10–11.
  13. ^Ibid., Book II, Part I, p. 11.
  14. ^ Lilly, op. cit., p. 55.
  15. ^ Valens, op. cit., Book II, Part I, p. 10.
  16. ^ Valens, Ibid.
  17. ^ Paulus Alexandrinus. Introductory Matters. [Translated by Robert Schmidt for Project Hindsight] (The Golden Hind Press, Berkeley Springs, West Virginia, 1993), Chapter 24 (as referenced by Crane, op. cit., p. 31.)
  18. ^ Crane, op. cit. p. 31.
  19. ^Ibid.
  20. ^Ibid.
  21. ^ American JyotishaJames Braha defines this as 'the pleasures of the bed (sexual pleasure)' (in James T. Braha, Ancient Hindu Astrology for the Modern Western Astrologer [Hermetician Press, Hollywood, FL, 1986], p. 40.) Jyotish Astrologer Hart deFouw and Ayurvedic practitioner Robert Svoboda may be more helpful by listing the first region of life governed by this house as 'comforts of the bed (like sleep or sex), convalescence, confinement..' (in Hart deFouw and Robert Svoboda, Light on Life: An Introduction to the Astrology of India, [Penguin Books, 1996], p. 147.)
  22. ^ Ronnie Gale Dreyer, Vedic Astrology, (Samuel Weiser, York Beach, ME, 1997), pp. 91–92.

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The term Varga (Sanskritvarga, 'set, division') in Indian astrology (Jyotisha) refers to the division of a zodiacal sign (rāśi) into parts. Each such fractional part of a sign, known as an aṃśa, has a source of influence associated with it, so that these sources of influence come to be associated with collections of regions around the zodiac.

There are sixteen varga, or divisional, charts used in Jyotisha.[1] These vargas form the basis of a unique system of finding the auspiciousness or inauspiciousness of planets.[2]


Hindu astrology divides the zodiac into several types of segments; these subtle divisions or divisional charts are called Vargas and are said to be the various micro-zodiacs created within the natural macro-zodiac, the Horoscope.[3]

The particular location of planets in the Varga charts materially influences the results of planets constituting a yoga. The two sets of vargas that are commonly used are – a) the Shadvarga i.e. the six-fold division of sign namely, the Rasi or sign, the Hora, the Drekkena or decanate, the Navamsa, the Dwadasamsa and the Trimsamsa, and b) the Saptavarga i.e. the seven-fold division, by tagging the Saptamsa to the Shadvargas.[4] Some follow the Dasavargas or the ten-fold division, and in his Bṛhat Parāśara Horāśāstra, Parasara speaks about the Shodasvarga or the sixteen-fold division of a rasi. Planets become more auspicious if they are in same zodiac sign in shodasa varga or 16 divisional charts. Accordingly, the status thus acquired by planets stands graded for easy identification etc. When a planet acquires two out of sixteen such vargas(divisional charts) or divisions then it is known to have gained the status called the Parijatamsa or Bhedakamsa, when three vargas are gained then the Uttamamsa or Kusumamsa or Vyanjanamsa, four – the Gopuramsa or Naagpushpamsa or Kimshukamsa or Chaamaramsa, five – the Simhasanamsa or Kundakamsa or Chhatramsa, six – the Parvatamsa or Keralamsa or Kundalamsa, seven – the Devalokamsa or Kalpavrkshamsa or Mukatamsa, eight – the Kumkumamsa or Brahmalokamsa or Chandanvanamsa, nine – the Iravatamsa or Poornachandramsa, ten – the Vyshnavamsa or Shridham or Ucchaishrvamsa, eleven – the Saivamsa Dhanvantriamsa, twelve – the Bhaswadamsa or Suryakantamsa, thirteen – the Vaisheshikamsa or Vidrumamsa, fourteen – the Indrasanamsa, fifteen – the Golokamsa, and sixteen – the Shrivallabhamsa (Bṛhat Parāśara Horāśāstra Slokas 42-51) (Sarvartha Chintamani St.32-35).

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Divisional charts[edit]

The Bṛhat Parāśara Horāśāstra defines sixteen divisional schemes,[5] each named according to the denominator of the fraction specific to the division. Thus, the integral fraction is division by 1, which yields, trivially, 12 regions of the zodiac corresponding to the 12 signs themselves: perforce this varga scheme is named rāśi. Similarly, a divisor of 2 defines 24 regions; the name horā, derived from the word अहो-रात्र (aho-rātra) meaning day-night by removing the first अ (a) and last sounds त्र (tra) {Reference: Saravali by Kalyanaverma (Sanskrit Classic)}, is etymologically related to the analogous 24 hours in a day. The divisor of 3 defining 36 regions, named drekkana, is similarly related to the Decans of Chaldean horology.

VargaDivisorChartArea of Influence
Rasi1D-1Body, Physical Matters and all General Matters
Hora2D-2Wealth, Family
Drekkana3D-3Siblings, Nature
Chaturthamsa4D-4Fortune and Property
Navamsa (astrology)9D-9Spouse, Dharma and Relationships
Dasamsa10D-10Actions in Society, Profession
Dvadasamsa12D-12Parents (Paternal and Maternal Legacies)
Shodasamsa16D-16Vehicles, Travelling and Comforts
Vimsamsa20D-20Spiritual Pursuits
ChaturVimsamsa24D-24Education, Learning and Knowledge (Academic Achievements)
SaptaVimsamsa27D-27Strengths and Weakness
KhaVedamsa40D-40For auspicious and inauspicious effects in horoscope
AkshaVedamsa45D-45For all general indications (character and conduct of the native)
Shastiamsa60D-60For all general indications (Past birth or Karma of the native)

Four other vargas are attributed to Jaimini:

VargaDivisorChartArea of Influence
Panchamsa5D-5Fame & Power
Ashtamsa8D-8Unexpected Troubles
EkaDasamsa/Rudramsa11D-11Death and Destruction

Besides Rāshi (D-1), Navamsha (D-9), Drekana (D-3), Dasamsa (D-10), Trimsamsa (D-30) and Sashtiamsa (D-60) are considered significant divisional charts.


A planet situated in any one rasi i.e. sign, by itself constitutes a yoga or an ava-yoga owing to the relationship it establishes with the rasi-lord and other bhava-lords with reference to the Lagna and each other, but its mere occupation need not necessarily produce the results assigned for its such occupation. No planet acts alone, it becomes an active participant by having established an unavoidable relationship with one or more other planets; its assigned results are influenced by the rasi and the vargas gained, that is, according to the varga-wise status gained by it and the associating planets. The failure of the yogas to give the expected results can also be due to the varga-wise weak status of the dispositors of the yoga-forming planets rather than the weakness of these planets. The Sun situated in the 9th house from the lagna but not in an inimical sign or navamsa gives wealth, sons, friends and piety even though it makes one antagonistic towards father and wife and not experience happiness. However, the Sun as the lagna-lord exalted in the 9th makes the person and his father fortunate, have many brothers and friends, intelligent, adept, influential and renowned; in case the exalted Sun in the 9th is in its own navamsa or in vargottama but aspected by a friendly planet, he will enjoy Raja yoga.[6]

Janardan Harji in his Mansagari states that if at the time of birth any planet occupies a friendly sign or its own sign or is in its exaltation sign in a trikonabhava (trine) then that planet having gained many favourable vargas gives its assigned good results in full. One such planet makes one wealthy, and two adept, successful and renowned.[7] In the section devoted to arishtas and arishtabhanga of Chapter IV he reiterates that if at birth a strong (varga-wise) Mercury or Venus or Jupiter is situated in a kendrasthana from the lagna even if combined with an evil planet, it will single-handedly soon destroy all arishtas, and that the Moon situated in the 8th house from the lagna in a drekkena owned by Jupiter, Venus or Mercury will confer a long lease of life.

Parasara states that the Moon in mutual aspect with Venus gives rise to Raja yoga; the person born with the Moon in Vargottma navamsa or in Goparamsa aspected by all strong planets will be a ruler even if lowly-born, three planets aspecting such Moon will make a person born in a royal family a king. A Raja yoga arises if the birth ascendant or hora-lagna or ghati-lagna is occupied by one or more planets occupying their exaltation, own or moola-trikona rasi, navamsa or drekkena; a person will certainly become a ruler if the concerned lagna equipped with unobstructed argala is occupied by Jupiter, Venus or the Moon (Bṛhat Parāśara Horāśāstra XXXV.14-16, 37). If the lord of a kendrasthana and a trikonabhava combining having gained favourable vargas give rise to Raja yoga; having gained Uttamamsa they will make a person a very wealthy ruler, if in Gopuramsa that person will be honoured by other rulers and if in Simhasanamsa the person will be a great ever-victorious ruling a large kingdom (Bṛhat Parāśara Horāśāstra XXXVI.18-20).

Venkatesa in his Sarvartha Chintamani (Slokas I.29 & 112) explains that planets occupying the cruel Shashtiamsas (1/60th division of a sign) produce evil results, planets in good Shashtiamsas, and which planets are also occupying good vargas or divisions become powerful to confer good results and that planets in exaltation, in friendly signs, own navamsas, own rasis, drekkenas, shodasmsas and trimsamsas possess Sthanabala and exercise the most favourable influence.[8]


  1. ^Hart DeFouw and Robert Svoboda, Light on Life: An Introduction to the Astrology of India, Penguin, 1996, p.109
  2. ^Gopesh Kumar Ojha. Astrological Secrets of Friendship, Love and Marriage. Motilal Banarsidass. p. 303.
  3. ^Hart de Fouw. Light on Relationships: the Synastry of Indian Astrology. Weiser Books. p. 239.
  4. ^K.S.Charak. Yogas in Astrology. Institute of Vedic Astrology. p. 28.
  5. ^Bṛhat Parāśara Horāśāstra, 6,1-53
  6. ^Ravinder Kumar Soni. Planets And Their Yoga Formations. Pigeon Books India. pp. 31–33, 195.
  7. ^Janardan Harji. Mansagari. Savitri Thakur Prakashan. p. 202. Shadavargashuddhih verse III.3
  8. ^Venkatesa. Sarwarthachintamani. P. Ramanah Naidu. pp. 36, 96.

See also[edit]

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