Georg Pencz, Germany * 1528-1529; collection of the Victoria and Albert Museum
Om pram preem proum sah shanaischaraya namah
Om bram breem broum sah budhaya namah
Mercury the Merchant * Hermes
Merx * Mark * Merch * sMargara * Marjali * Thoth * Neba * Borsippa
Saturan * Sauran * Sauri
steady, patient explanation * reiteration * platitudes
Das Schweriner Schloss in Mecklenburg-Vorpommern im Nordosten von Deutschland
Professor Budha and Professor Shani are neutrally friendly.
Budha sees Shani as a sama-graha * neutral.
Shani likes Budha. Shani sees Budha as a mitru-graha good friend.
Shani-yuti-Budha is potentially a very steady combination that is capable of enduring much reiteration. This pair is often found in patient, mature explainers whose karma (Shani) includes a duty to describe rules and systems .
The drawback to this combination, whether by yuti or by drishti, is that the gestural, spoken and written expression tends to be somewhat taciturn. There is a self-restraining quality to the verbal expression. The strongest case of rigidly standardized modes of speech along repressed verbal specificity-and-creativity occurs with Shani's 3rd-drishti upon Budha, which inculcates a mental depression leading to fear of speaking clearly. Also some exacerbation of the sobriety and conservatism in speech, leading to vacuous words, when Budha is weakened in Meena or Budha-yuti-Ketu.
Resistance (Shani) to providing meaningful information (Budha).
One may be so concerned with propriety and neutrality (Shani) that minimal meaning is transmitted (Budha). Verbal, written, gestured individuality and uniqueness are dampened by Shani's preference for uniformity and exception-less-ness. Vocabulary may be so non-specific and so generalized that even though the sentences may be grammatically correct, the information is blunted in meaning.
Splendid attribute for government officials. Tendency to over-use stock phrases and old stories; reliance on verbal techniques to avoid confrontation such as using a rhetorical question to answer an inquiry. Avoidance of controversial topics, a style preference for the lingo of the working classes, hesitation in speech, and bureau-speak are some of the typical consequences.
Shani-yuti-Budha is often found in the nativities of textbook writers, elementary school teachers and university science instructors. It is a notable feature of incarnations which are purposed to explain rule-ordered systems.
Shani-yuti-Budha is effective in matters of governance when Shani is strong
The speech style (Budha) is typically simple in structure. One gains a reputation for honesty and avoidance of scandal. Plain-spoken.
The keynote is reiteration. Thus one feature of the success of Shani-yuti-Budha is the ability to simplify (Shani) the repeating (Budha) structures of the output.
Depending on the rashi, communicative expression may be cautious, mundane, conservative, cramped, conventional, parochial, narrow, rustic, and potentially crude or vulgar.
If mixed with other graha, more complex outcome.
When well placed, may be particularly skillful and attuned to the language of the common people
France-Emperor 1769-1821 Napoleon Bonaparte * Similar to style of Budha in rashi of Makara or Kumbha
The cramped or parochial quality may be transformed into disciplined communicative excellence if Budha is very strong or tightly structured by uttama-Shani.
Simplicity of Expression
Shani-yuti-Budha tends to speak in a simple, unvarying sound pattern. Often uses regionalized idiomatic phrasing. Budha-yuti-Shani may prefer the common speech register associated with the laboring classes or expressing a humble identity.
One speaks in the rhythm of the common people. Plain speech. May grant the ability to explain abstract concepts using plain, common-sense terminology.
May be uncomfortable with the task of speaking or perhaps was raised to stay quiet as a sign of personal dignity and respect for a stable society.
If Shani well-placed (in kendra, in swakshetra, uttama) education and discipline can raise the spoken expression to heights of protocol-driven correctness.
If Shani has the dominant degree, and Budha is otherwise sharp and strong, may generate the"school-marm" type who judges and punishes the students for mis-use of grammatical conventions
If Budha has the higher degree or Budha is stronger in some other way (in swakshetra etc) the native may well understand the conventional speech rules yet over-ride or disregard them.
One may become an effective writer with discipline and practice. Requires very close attention to detail in any chosen profession.
Shani-yuti-Budha = usually a financially or commercially productive pairing. The question is whether the product is gained by honest means or not. If Shani's materialism dominates, or if Budha's discriminatory faculties are weak, the native may take an easy profit from ill gotten gains.
generally Professor Shani provides helpful dose of sober realism for all nativities except Simha lagna. Presuming that Professor Budha's mentality is healthy and Shani rules beneficial bhava, the combination occurring natally or during Shani's 2.3 year transit to Budha may be favorable for solid, careful, and crafty development of a structured logical enterprise.
Professor Shani's heaviest karma is ignorance, and Budha's most pronounced debility is superficiality. Shani's greatest asset is social justice whereas Budha's greatest skill is logical argumentation, explanation, and description.
Therefore outcome depends upon the dignity of these two friendly graha:
Vimshottari Dasha implications When the two (or more) graha
involved in a yuti-yoga also happen to rule
adjacent Vimshottari Mahadasha, then the impact of the paired
graha is stronger and longer lasting.
There is much
more time allotted to the development of the
mahadasha theme or the pursuit of the mahadasha goal
when two mahadasha-pathi are joined.
When the two (or more) graha involved in a yuti-yoga also happen to rule adjacent Vimshottari Mahadasha, then the impact of the paired graha is stronger and longer lasting.
There is much more time allotted to the development of the mahadasha theme or the pursuit of the mahadasha goal when two mahadasha-pathi are joined.
Shani-yuti-Budha effectively produces a continuous 36-year period of soberly diligent explanation and instruction.
Shani-yuti-Budha-yuti-Ketu effectively produces a continuous 43-year period of soberly diligent explanation and instruction but the results may be unintelligible or incoherent due to the highly abstract, dissolving nature of Ketu.
Dasha sandhi is normally a ligature-era of waning influence preceding a surge of the new energy from the new mahadasha becomes less a period of exhaustion and more a period of continuing vitality. When the two (or more) graha involved in a yuti-yoga also happen to rule adjacent Vimshottari Mahadasha, the dasha-sandhi loses the waning, tiring effect and becomes an era of bridging continuation.
chidra-dasha (the final bhukti of each mahadasha) remain a designated period of forgiveness and unloading of unsustainable goals, but this release experience is not matched by a feeling of severance or depletion. Rather, the chidra-dasha release tends to be experienced as a mid-course correction during ongoing pursuit of the original goal.
Naturally, the overall conditions of the partner graha determine the nature of the outcomes of the extended Mahadasha period.
Shani-yuti-Budha is potentially very steady and capable of enduring much reiteration (often found in elementary school teachers and university science instructors). However for Karkata or Simha nativities Shani is less favorable as yuvatipathi-7 and randhresha-8 /rogesha-6 .
For Mesha nativities Professor Budha ruling 3 and 6 can provoke verbal conflict.
Alternatively for the Thula lagna and the Vrishabha lagna, Professor Shani becomes a yogakaraka. For Kanya lagna, lagnesha Budha karmesha-10 is a significant career propellant.
Shani the normalizer and Budha the articulator are compatible friends. They typically produce a mentality that is mainstream and mid-range, with the most common modern mental outcome being socio-mental compartmentalization. If Shani is strong, the compartments may be very inflexible but if Shani is weaker there can be more opportunity for integration of the separate fields of perception.
Shani-yuti-Budha may develop a fixed, rule-defined mentality and also a capable commercial-administrative skillset. The rigidly bureaucratic attitude (Shani) along with the manual or managerial competency (Budha) may cooperate in lawful contexts, but often the speech-and-communication style is stiff and unyielding. One does not wish to share personal perceptions in the institutional workplace; as a result the presentation is rather stilted and the native may seem rather mechanical. In more personal settings such as neighborly or casual friendship, Shani's dour and cautious influence may cause the speech tends to be stripped of potentially controversial content, sloganistic and socially "safe".
Yet the native is often attracted to government and institutional work environments, and often specifically working with folks of the foundational classes. In these settings, the sobriety and stiff politeness of the communications is well matched to the need for demonstrations of respect and strict rules for acceptable behavior.
Compartmentalization is a rationalizing and distancing strategy. It can at least temporarily reduce life stress by sorting complexities into categories (Budha) then functioning in ways which ensure that the categories are stratified (Shani) so that normally the different categories of life do not interact. Compartmentalization allows people to get through their day and manage contradictory social expectations It can prevent the home life being disrupted by work, religion getting disrupted by politics, etc.
However if a person gets excessively compartmentalized one may start to act like a split personality, where several parts of their life become inaccessible to the other parts, and the right hand doesn't know what the left hand is doing.
Compartmentalization is often taught as a positive business survival skill, but it can also contribute to negative experiences such as intimate-relationship breakdown.Shani-yuti-Budha yoga is not necessarily problematic in relationships that do not require full disclosure, such as professional or collegial relationships. It becomes problematic in marriage and other holistic relationships which require more integrated participation and an honest willingness to discuss conflict.
file update: 11-Sep-2018
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all that is true,
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whatever is excellent and admirable -
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~~ Epistle to the Philippians 4:8