Om shram sreem shraum sah chandraya namah
Om pram preem proum sah shanaischaraya namah
Saturan * Kevan
Mens * Moon
resistance to emotional flow
bitter nostalgia for the rhythms and routines (Chandra or a time (Shani) that seems (Chandra) to have passed
Fear-based emotional need for social approval
from B.V. Raman's 300 Combinations text on Nishturabashi Yoga:
|Sanskrit Vocabulary for Nishturabhashi Yoga|
QUOTATION from Shri B.V. Raman
296. Nishturabhashi Yoga
Definition: the Moon must be in conjunction with Saturn.
Results: The person will be harsh in speech.
If Jupiter aspects the Moon-Saturn conjunction, the yoga gets neutralized .
― Andrew Solomon,
The Noonday Demon : An Atlas of Depression
"It is important not to suppress your feelings altogether when you are depressed. It is equally important to avoid terrible arguments or expressions of outrage.
You should steer clear of emotionally damaging behavior. People forgive, but it is best not to stir things up to the point at which forgiveness is required.
When you are depressed, you need the love of other people, and yet depression fosters actions that destroy that love.
Depressed people often stick pins into their own life rafts. The conscious mind can intervene. One is not helpless."
Title: Icon of Chinnamasta, the Mahavidya arising from the joined bodies of the Originating Couple, Kangra, c.1800 Brand: Bespoke Category: Art Description: Icon of Chinnamasta, the Mahavidya arising from the joined bodies of the Originating Couple, Kangra, c.1800
| QUOTATION |
"The Moon-Rahu-Saturn connection, in any form,
BPL commentary :
Dr. Raman is referring to entities of the Lower Astral. Although harmless and entrapped in their own lusts, they can be a pestilence. These disembodied creatures are former humans who became enslaved to the animal-level experiences of sexual compulsion, bloody violence and addiction to killing. Their unwanted interference is easily eradicated via psychic pest-control:
These entities of the lower astral are trapped into the upper atmosphere surrounding Earth by their karmic obsessions. Most of them have previously misused their human incarnations. They are not presently eligible to be incarnated and due to their addiction they have very little power. They are lingering in a state of mind that is sometimes called a hell. They are chained into the imagery of the fiery animal nervous system but they do not have their own flesh-bodies. Rather they feed their karmic addictions by scurrying around trying to get their jollies from watching real humans doing acts of violence, brutality, and unbridled animal lust such as killing and rape.
Even these miserable slaves to the fires of the beastly chassis can be rescued by meditation upon the Mahavidya Chinnamasta * Chinnamunda, were they able to summon the concentration to do so.
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Mother and Parents
Typically the Chandra-Shani pair indicates a mother who has been traumatized in her own life. She responds to her own pain with a fiercely punitive, materialistic, and sustaining (Shani) survival fear.
Nishturabashi yoga often signals a forbidding, stiff mother who prioritizes external conduct. The child must produce good behavior, good grades, exemplary display of social protocol and highest public decorum.
Mom is generally unable to provide flowing, natural, responsive, unconditional affection. She can provide material conditions of survival, including punishment and reward. She may be overtly hostile to the child, expressing fear that the child will somehow jeopardize her security even further.
Having been threatened with harshly traumatic consequences for social misconduct (or accusation of it) the parents as a partnership may be extra-strict to ensure that their remaining dignity would not be violated by anyone ever again including their children.
Deep sense of social responsibility for children and their security
Shani-yuti-Chandra has been judged - rather than loved - by the mother. Mother's love has been withheld until the child has performed socially approved actions which bring honor to the parents. The child is being used to compensate for the mother's (usually hidden) shame. The child develops a chronic (Shani) need (Chandra) to produce measurable, accountable performance which will earn the emotional credit that is required to obtain the parental acceptance and love. One consequence of Nishturabashi Yoga is a desperate focus on personal credit and frozen-flow restricted ability to attribute credit to others. The three bhava owned by Chandra-Shani , and particularly Chandra's bhava, become non-collaborative as the native with apparent selfishness
One may feel (Chandra) a heavy social responsibility (Shani) to care for one's own parents. The mother may be excessively strict and punitive. Nevertheless, one may shelter and protect the parents who have showed little empathy. The Child becomes the Parent.
Nishturabashi yoga produces a socially lawful personality who may often experience the conditions of life as emotionally constricted, conditionalized, and unforgiving. May be somewhat self-punishing until the consciousness advances, to realize that one has installed a self-limiting self-constraining emotional reaction within the inner self.
First step in unbinding the punishment complex is to forgive the self for having chosen the harsh judgmental, negligent, emotionally unavailable, legalistic, or "spare the rod and spoil the child" type of parents. The next step is to forgive the parents, particularly the mother, for their frozen incapacity to deliver emotional flow.
One may seem to age chronologically yet not mature emotionally.
Fear of Flow , leading to emotional stagnation.
Finds emotional security (Somana) within strict hierarchies (Shani). The tightly regulated status-pyramid (Shani) within which one seeks shelter (Chandra) may be a religious-ideological organization, a political organization, an educational organization, a financial organization, or a government-corporate bureaucracy.
Needs a lifestyle and emotional identity that is protected by a socially legitimate, regulated hierarchy. Often accepts parent-type authority emanating from boss-figures.
Emotionally sensitive to designation of class and rank; finds "belonging" within a specific social class (even when pursuing agenda of class conflict
If compounded by Rahu, starts at a low rank and strives toward affiliation with elite rank
Chandra's calming and comforting behaviors are conjoined with Professor Shani's teaching agenda regarding law and order, crime and punishment, structure and stamina , time and space, rights and responsibilities, scarcity, delay, austerity, restrictions, public reputation, respectability, conformism, and leadership roles.
It may be felt as emotionally natural for the native to ally oneself with large, highly ordered, top-down regulated institutional organizations such as government and other hierarchical bureaucracies.
Harsh performance pressure, usually paired with some expression of separation from the mother (physical, emotional, psychological, mental, social).
May harken for the old times (Shani) emotionally identified with resentment for having lost an older social paradigm
In addition, the signification of the bhava may represent a permanently grieving environment:
Seeks emotional identity validation through enforcing rules and regulations strengthening social conformity systems, and (sometimes) oppressing weaker persons (Chandra, weaker ones, vulnerable).
Gives a strict moral character in re: statutory law (not divine law). Natives are rule-bound emotionally - usually from having survived major childhood trauma.
Austerity and communal conformity may be the only way one knows how to live ,
life may be often uncomfortable. (Chandra = comfort)
All yoga involving the Moon give a tendency to project one's feelings upon others. This native projects their feelings of oppression, restriction, scarcity, poverty, exposure, lack of trust and emotional abandonment upon others.
The conformist rigidity and emotional coldness of Nishturabashi yoga is however much heated and energized in rashi of Mangala. This yoga in either Mesha or Vrizchika may attempt to regulate conditions of birth, explosion, invention, innovation, war, human sexuality, hidden resources, catastrophic force, or tantric transformation. In either Mesha or Vrischika, expect conditions of great urgency combined with great emotional resistance.
Nishturabashi yoga in Mesha or Vrizchika can be very challenging to the personality development; yet the native is often financially privileged.
Unhappy childhood, full of heavy responsibility and inadequate protection or support. With other malefics, this yoga can results in emotionally exploitation, and in the company of other evil Graha may signal an oppressive perpetrator who was himself exploited in childhood.
Tends toward spinal pain in the physical body
A deeply compromised emotional life in which one carries the burdens of others.
Similar effects to Shani in lagna or Shani drishti to Chandra, but more emotionally profound and acute. If Shani, Chandra and lagnesha are all in lagna, the native may be physically and socially powerful but deeply oppressed emotionally .
Nishturabhashi yoga = does not normally harm others, but rather one feels an underlying lack of emotional support throughout the incarnation, which becomes acute during each sade saati.
General effect is similar to a lifelong sade sati. Associated with death of the mother if the first sade sati or Shani Mahadasha occurs early in life. May have several substitute mothers; none of them very effective; and may produce children but will experience emotional blocks in connecting to them.
With Kuja, does well in military and dangerous settings. With Guru, an authoritarian teacher. (If Guru is benevolent, a firm but compassionate educator.) With Zukra, very pretty but ones beauty is exploited and eventually one exploits others.
Shani drishti upon Chandra, the parents project their uncompleted social responsibilities or performance expectations upon the child.
Nishturabashi yoga has rarely or never experienced unconditional love from one's parents (Chandra) especially mother.
The caretakers, protectors, and shelterers in one's early, emotionally vulnerable life would have for karmic reasons tied their approval to external performance (Shani).
Worthiness is measured by the child's abidance of social behavioral rules, not by inherent emotional or spiritual worth.
From the perspective of One who plays the wife-figure
Guru-yuti-Chandra = 1st-from characteristics in the emotional relationship to the first husband. The first marriage reinforces the emotional identity. Shani-yuti-Chandra = 1st-from characteristics in the emotional relationship to the second husband. The second marriage supports respectable social-emotional identity.
The personal sufferings and literary genius of the famed English writer A Room of One's Own 1882-1941 Virginia Woolf are well documented.
Sri Aurobindo =
Mula Chandra yuti Purvazadha Shani suggesting an exceptionally challenging
situation with his mother, and implicating to some extent both parents. |
describing their parents, this etter from his elder brother Manmohan makes clear the severity: https://www.aurobindo.ru/workings/purani/00/life_of_sri_aurobindo_e.htm
"Christ Church - Feb. 18th 1888 - All childhood and boyhood is expansive. This human ivy stretches passionately forth its young tendrils, and the warm feelings are at the forefront, yearning to bestow and to be reciprocated: it is all heart; its brain lies undeveloped. It is the wise forethought of Nature that this should be so; but, in my case, Fate came between and cancelled her decrees; and, what to others is the bright portion of their life, its heaven and refuge, was for me bitterly and hopelessly blighted. You will not understand me, unless I tell a circumstance of my life which is unhappily both painful for me to reveal, and for you to hear. I had no mother. She is insane. You may judge the horror of this, how I strove to snatch a fearful love, but only succeeded in hating and loathing, and at last becoming cold. Crying for bread I was given a stone. My father was kind but stern, and I never saw much of him. Thus from childhood I was subject to fits of gloom and despondence which grew with my age.... I only relate this because I can't otherwise explain the peculiar melancholy which now partly composes my character. Also, I believe, there is something repulsive about me....."
1/1 = Chandra-yuti-Shani = "permanent Sade Sati"
Beholden to the Mother, either by her presence or by her absence.
The identity of Mother + Self becomes the primary instructional agency in the karma struggle to transform emotional ignorance into emotional wisdom.
A certain degree of self-annihilation = necessary to succeed in meeting the karmic agenda of the current incarnation.
The Shani-Chandra conjunction = psychically oppressive. It guarantees an emotionally restrictive, demanding mother, and early separation from a mother who becomes either physically or emotionally unavailable.
The deprivation of unconditional love may shape a materially productive and reliable citizen who seeks social approval through material performance. The Nishturabashi-yoga native is a hard worker whose hunger for approval sharpens one's perceptions.
The Nishturabashi-yoga native is politically savvy about what makes people"tick". In roles of public responsibility, the Nishturabashi-yoga native may be extremely sensitive to the oppressed emotional needs of the people.
These individuals are not so much politically conservative as they are emotionally fearful.
Lifelong condition of unmet emotional need due to self-defensiveness. Great frustration in the attempt to obtain pure and unconditional love.
The Nishturabashi-yoga native when in the husband-role may become jealous and fearful of women who are interested in their own children, since this male native needs to be"the" favored child in any relationship with a woman.
The Nishturabashi-yoga native when in the wife-figure may deeply yearn for a lost mother. However, one in the wife-figure may recover much of her lost love during the process of bearing and raising one's own children. The"permanent Sade-Sati" results often include a required karma of separation from one's children through agency of work duties.
The longing for unconditional love can be satisfied by locating a higher, non-perishable reality of"mother" such as a non-material female deity who will neither disappear nor die. This method will resolve the karmic ignorance (of expecting unconditional love from conditional humans!) which causes the pain.
May give excellent public service results, particularly if either Shani or Chandra is dignified.
Nativities with panchmahapurusha-yoga Shani
the Shani-Chandra conjunction may produce a distinguished public service in the sober tasks of (respectively) public safety, public education, public festivals, public marriage, ritual traditions, and morality in public office.
Exceptionally difficult for Shani-Mesha or Shani-Simha.
Socialistic Shani suffers in the rashi of Shanaicarya's mortal enemy individualistic Surya.
Results depend very much upon whether Shani or Chandra is the stronger graha.
Example public figures in whose nativities Shani is stronger than Chandra. They may been seen to exemplify the compensation mechanism: lack of maternal emotional support exchanged for; popular social roles.
Prognosis always improved if either Shani or Chandra is dignified by rashi or if either rules a kendra or a bhagya sthana. Shani-yuti-Rahu -or- Chandra-yuti-Rahu = amplified results.
ChristChurch Cathedral of the Church of England in Oxford. Methodism 1703-1791 John Wesley was ordained here.
|conservative-reactionary politics|| |
Seeking stability and security in an environment of emotional scarcity, Somana expresses Shani's agenda for complete social conformity.
Chandra-yuti-Shani does NOT work to "change the system". Shani IS the system. Shani = work and hierarchies; Chandra = the source of nourishment.
Nishturabashi yoga holds deeply conservative views and for the most part practices a strictly orthodox version of the cultural customs of one's people.
Nichha-Shani-Meza + Chandra-5: conservative-reactionary politics (5) at the maximum oppression.
|raised by elderly (Shani) parents or grandparents or within the stricture of a conservative institution|| |
The Nishturabashi Yoga native is often raised by elderly (Shani) parents or grandparents who discourage movement (Shani) and impose a regime of quietude, regular hours with no variation of habit, along with strict (Shani) observance of social convention. The home environment (Chandra) requires a respectable (Shani) facade regardless of the emotional truth within.
|Deprivation of unconditional love in the parenting experience|| |
Nishturabashi Yoga experiences a scarcity (Shani) of consistent nurturing. One generally does not get comfortable and pleasing results from long-term investments of attention in personal relationships. When faced with a one-to-one caretaking task, one's emotional attention may become distracted by material-professional-social concerns, like friends or work duties.
One may feel emotionally cramped when direct shelter-nurture is needed yet comfortable and capable in work routines that produce socially approved, professionalized, dependable, reliable, predictable, and lawful outcomes.
Nishturabashi Yoga represents a signature emotional response to the world. Day to day, the world feels like a tough place. One holds a core emotional expectation, based on early life experience, that one cannot realistically expect deep, unconditional support from others.
As an adult, one holds the conviction that such a vague, intuitive response to others is inappropriate to life's survival realities and one should in fact not be delivering so much unreliable and unproductive affection into the world.
The life habits which form like a protective shell around the core trauma (often the loss of a parent, by death or long absence) are based in the sober assessment that each monad is self-responsible. One proceeds through adulthood on this basis.
In practice, there may be, in less conscious persons, a tangible lack of compassion based on the early experience of parenting that is emotionally cramped and withholding.
Yet in persons of higher perception the necessity of rendering lawful service to society feels (Chandra) absolute while personal needs seem secondary or indeed irrelevant to the larger system.
Once the polarizing catalysis of the parenting challenge subsides, the native will have blocked off most of the pain of one's childhood in order to develop the one part of their strict upbringing that might actually work in the world. That is the emotionally reinforced ability to meet material performance expectations re: time, deadlines, laws, rules (Shani).
Limits (Shani) on fellow-feeling and cooperation in relationships
Generally the native hears a powerful inner voice that promotes personal survival under difficult circumstances. One will rarely accept commands from an outside voice that does not conform to one's sense of inner order. the native is usually comfortable therefore in strictly lawful socially regulated organizations but does not partner well on an emotional-peer basis.
Marriage can be stressful with Nishturabashi Yoga due to one's resistance (Shani) to emotional bonding. However alliance with another similarly doctrinaire personality can be materially successful and what is most important for the native, highly reputable.
Nishturabashi yoga responds mainly and often exclusively to the voice of Necessity (Shani). If loyalty seems necessary for survival, it will be practiced. If not necessary for survival, it may be abandoned.
One has built up an emotional shield around the core feelings; scarce capability to cooperate based on natural trust or fellow-feeling. However it is often perceived to be sensible and pro-survival (Shani) to cooperate based on mutually agreed rules, material goals, or simple physical survival. Due to ability to shut down emotionally, Nishturabashi Yoga may flourish in the most austere conditions such as poverty and war.
Oregon's Klamath Mountains Ecoregion * photo from USFS United State Forestry Service
Each graha makes an essential contribution to our survival by guaranteeing our connection to the life forces that keep our soul connected to the Earth-time body for the full length of the current incarnation.
Shani controls physical-body survival while Chandra controls emotional-body survival.
Shani sets conditional expectations for public success while Somana sets unconditional expectations for personal acceptance.
When Shani occupies the same radix or navamsha house with the Moon, the conflict between these two different survival mandates produces:
When Strict Shani oppresses Caretaking Chandra, one has accepted a birth in which past-life karmic pay-off requires first Mother Trouble in childhood, and then Relationship Trouble in adulthood. The primary source of polarizing catalysis becomes the experience of disappointment regarding the expectation that one would be cared for by the socially designated protectors. One may feel very much restrained emotionally.
Shani is about doing - not being .
Chandra is about being - not doing.
Das / Behari commentary upon the brief day or two, occurring once per month, when Chandra transits opposition to Shani:
"... a gloomy state of affairs tends to bring delays and disappointments and hinders the native 's progress in all directions.
Trying time for financial affairs.
One should not trust too much on others.
Melancholia, disharmony in romance and family life, heavy domestic responsibilities.
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When Shani oppresses Chandra by conjunction or drishti, the native feels profound self-criticism and intense loneliness, and suffers a repeating cycle of emotional deprivation trauma in the life.
Rahu provides plenty of attraction/repulsion karma and Mars creates war, violence, angry fights. Mars in lagna or yuti Chandra famously produces the most intense kuja dosha or"manglik" [as they say in India] which always creates a struggle for"space" in marriage.
Shani-yuti-Chandra is more harsh, because Shani ostracizes and isolates the human from deepest emotional attachments.
Traumatic attachment/separation events repeat at approximately 7-year, 14-year, and 23-year intervals, when gochara Shani moves through his 7th, 10th, and 3rd aspects to His own place.
Shani is not a pioneer or a change-agent. Shani accommodates the social laws and folkways, ancient customs, and established cultural norms which are in place at the time of the incarnation. Shani's interest first and foremost is the native 's own security, established via one's rank and position in one's chosen hierarchy. Thus Chandra-yuti-Shani will normally find a titled position within a profession, ideally supported by a large and well-defended hierarchy.
In bhava-6: Some planned misalignments requiring realignment attention planned misalignments requiring realignment attention or maturation required before obtaining agreements in relationship to In-laws (8). Pressure on mental health/courage (3) and inner peace/prayer (12) due to a sense of scarcity of resources, most importantly not enough time.
Self-medication/drug use and Oppression of Chandra:
Depending on condition of Venus, and of Ari and Vyaya bhava, trauma of emotional alienation will often drive the Shani-afflicted to some type of numbing drug.
Drugs and alcohol are common tools of self-medication. But Saturn also guarantees excess responsibilities in the life."Workaholism" is just as common as alcoholism (or other drug addiction) as a way to numb the suffering.
It is important to note that the worst effects of any Shani-yuti-Chandra combination will manifest in the first 31 years of life . After the third Saturn Return at age 58-62 or so, these natives often become very wise!
With sufficient consciousness, and enjoying the benefit of age and experience, many Shani-afflicted will gradually adopt a common-sense approach of Reflective Awareness.
They learn to accept and appreciate that Healing Takes Time. As the urgency to fix the problem of emotional malnourishment begins to lessen after age 31, the native typically loses interest in changing reality. More often, one gains interest in skillfully managing the existing reality rather than trying to suddenly change it. (Of course, if Rahu is involved with Chandra, all bets are off.)
Indeed, Shani-yuti-Chandra, after the typical emotional separation trauma of their youth, often become exemplary healers who guide others along the path to neutrality.
The"instant gratification" of drugs and alcohol is often replaced, over time, with neutrality and acceptance, personal responsibility and consciously reduced ego-membrane grandiosity.
Generally speaking, the emotional pain which results from Chandra's oppression by a malefic graha will recede with age .
Shani has fear-driven, materially enslaving, fiercely restricting, time-and-space bondage function in our lives. Shani has no patience for creativity, relaxation, reflection, poetry, or other emotional nourishing but anti-survival time-wasting behaviors. Shani is "all business ".
Shani may give excellent results on the material plane, building fine public-service careers and molding responsible personal character at every level of social achievement. However, he will give devastating emotional oppression on the psychic plane when he occupies the same house as the Moon.
Chandra represents first and foremost our Mother. Chandra connects us to the cosmological Great Mother in the big picture; and to our fleshly mother (or primary caretaker) in family life.
When Shani oppresses Chandra, the native is raised by a mother who for her own psychic reasons is compelled to prioritize her own and her child's social conformity above her own and her child's emotional nourishment. The child is taught that s/he will be emotionally accepted only if they produce good behavior. Their childlike needs will be met only when and if convenient to the adult.
These children may become super-achievers or self-justifying criminals, depending on the Shani-Chandra details. However their emotional experience will always be of not trusting their divine purpose here on earth, and of not trusting that love is available to them by the grace of the divine. They tend to be reactive and fearful, desperately trying to act like little adults even when as children their feelings are so overwhelmingly strong.
In order to please their materialistic and emotionally unavailable mothers, children born with Shani-yuti-Somana must accept adult levels of responsibility very early in life. They may need to parent their own parent. They are often required to manage their childhood home - being alone or in charge of younger siblings while the mother works outside the home; preparing family meals at a tender age; or accepting very tight restrictions on their friendships and activities so that the stressed mother does not collapse from overextension.
Frequently their ego-development-path mandates very early childbirth for the Shani-Chandra native. Their own childhood experience of excessive responsibility along with incomplete emotional support repeated when they create their own children long before they have the educational or career skills to support that family. Having been raised to accept emotionally oppressive, physically demanding duties, they naturally seek out emotionally ill or immature partners who require more parenting than partnering.
Marriage may become a bitter experience.
Yet, subconsciously expecting that all lovers will resemble their incapable-of-unconditional-love mother, these natives will remain in emotionally starved, physically exhausting, socially non-reciprocal and even overtly abusive marriages for a long time in order to carry out the Shani-yuti-Chandra duty-over-happiness program.
Nevertheless, Shani is the lord of disappointment and separation. When the bhukti of the radix 2nd/8th lord arrives during an empowered Shani transit, these natives often divorce. Typically, however, due to Chandra's survival instinct that says Keep Trying to Get the Love you Need, these natives remarry the same type of unsatisfying, unaccepting, oppressive spouse. The cycle may continue through numerous remarriages.
Yes, Consciousness can resolve the dilemma
If either Shani or Chandra occupies their own, exalted, or Moolatrikona positions, the individual may arrive - over time - at a higher awareness of their dilemma which permits a satisfactory resolution of the private-public conflict.
As always, correct definition of the problem gives 90% of the solution. Awareness of karmic structure and willingness to accept personal responsibility for one's emotional and social choices will very significantly empower a person to create the final 10% of the solution. The final 10% is basically: