Graha * Bhava * Rashi * Gochara
Om kram kreem kroum sah bhaumaya namah
Om pram preem proum sah shanaischaraya namah
Sauran * Kronos * Kaivan * Sann * Anu
* Ninurta * El * Eli
"the old sun, the best sun"
Mars * Ars
Masjid of Beema Palli in Beemapally, Kerala
Jacob Wrestling the Angel by Northrop 1893
Mangala-Karkata * nichha
Shani-Thula * uttama yuti
Shani in Vrizchika yuti
Mangala-Makara * uttama
Whenever sober-structural Shanaicarya has to share a
residence with muscular-moving Professor Mangala or
with risky-rogue Rahu or dispersing-disinterested Ketu, the agenda of the
teachings of Professor Shani are subject to
prolonged and repeating lessons .
New Birth vs. Old Order
Shani-yuti-Mangala is characterized by a
mechanism that is similar to a mother trying to give
birth while the umbilical cord is wrapped around the
- Mangala with all of His forward-driving
force is trying to be born and start new life.
with all of His systematic rigidity is trying to
prevent that new birth from happening so that the Old
Order can be preserved.
Zukra-yuti-Shani suggest the blessings of a wife
(likely wives) with pragmatic business sense in the arts industry, cooperative and well-structured teamwork, and positive commercial development through good old fashioned planning and sustained hard work. The couple share an aesthetic and materialistic worldview.
in bhava-2 second-marriage can create a
push-me-pull-you tension in the second marriage prospects. Depending on
Zukra characteristics, a second legal union may be destroyed (Kuja) or
delayed (Shani) or both.
POTUS-07 Indian Removal 1767-1845
was widowed age 62, only weeks before beginning his job as POTUS-07.
He would have benefitted personally and professionally from taking a
second life-partner, but seemed to have been blocked in realizing
that potential. As a Euro-American slave owner, he had access to
hundreds of silent, nameless African women slaves, and it is likely
that the second and third wives represented by his
were slaves who could not in any case be formally married.
Work, work, and more work - usually involving physical effort Kuja) and
social pressure (Shani).
Hagia Sophia, Istanbul Turkia
|Drishti: || |
When Professor Mangala occupies the rashi opposite to Shani's rashi, Mangala casts 100% graha drishti upon Shani,
yoga generally generates a frustrating, resistance-motivating experience for Shani, who does not wish His
frozen, strict, anti-movement domain to be invaded by
aggressive, competitive, fiercely competitive, MOVING Mangala .
The result of Mangala 's drishti upon Shani is generally less
Shani's drishti is a relatively neutral experience for
Mangala, who is not intimidated by Shani but rather
somewhat annoyed. Mangala is compared to Shani much more
energetic dynamic and if necessary warlike. Shani is
intimidated by Mangala however Mangala is not afraid of
The result of Shani's drishti upon
Professor Kuja is frustration with numerous
impediments and obstacles.
One may perceive
regular * but ultimately quite surmountable * blockage by
Shani-indicated agencies as protocols of large
corporations, rules and policies of government
bureaucracies, rigidly judgmental or punitive systems,
and fearful elderly persons.
|Shani the Resistor and Mangala the Challenger have two different friendship relationships ||
Shani views Kuja as His (threatening, explosive) direct enemy. Shani is afraid of Kuja.
Kuja views Shani as a
(boring, old, ossified) neutral. Kuja is not afraid of Shani.
- Freedom of Movement
- Conditions and restrictions
- Static situations
|BPL Notes on the
mutual drishti of
Shani-into-Mangala and Mangala-into-Shani ||
Shri Raman's observations (below) are summative. Bhava location is also
important for prediction of expected outcomes. |
in bhava 7-10-11.
Mangala prospers in bhava 1-10-8.
receiving drishti from Mangala-7 is energized in His leadership
responsibilities and may be a dynamic executive however one will often
feel pestered by the impatient younger men and one may under dire
transits actually remember feeling hunted by predators (from other
lifetimes). However as a general rule, the Mangala drishti into
karmasthana-10 benefits the career, and Shani-10 indicates longevity in
Shah Jahan * Kuja-7-Meena casts drishti into
Shani-yuti-Rahu-Mithunaya-10. Shah Jahan was a great leader who
left a tremendous legacy. Yet as an Empire-building warrior, he was
naturally accustomed to a lifetime pattern of being hunted by his
worthy opponents, both in battle and in the elegant court. In old
age (Shani) some predatory younger men (his own sons) did indeed
overwhelm him. Shani is made much more resilient against Mangala's
incursions via Shani's proximity to ambitious Rahu-Mithunaya a
clever trickster of tactical communications and signaling.
Mangala-1 is a
competitive agent aiming for championship in the field, but He generates
a significant Kuja Dosha for marriage purposes. If Mangala-1
suffers mutual drishti with Shani-4, one may realize the need for hard
work and attention to safety in the home.
Mangala can be a troublemaker for Kanya nativities, and somewhat for
Mithunaya radical lagna as well.
| QUOTATION from:
~~ B.V. Raman, A Catechism of Astrology . p. 30:
What is the effect of the mutual aspect of the two great malefics Saturn and Mars?
Do they indicateviolence?
Does it make any difference if Saturn is the lord of 1?"
"Ans. No such general rule can be given. It depends on the position and ownership of the aspecting planets.
Saravali ascribes the following results:
When Saturn occupies Aries or
Scorpio and is aspected by Mars, the native will injure innocent animals, will be a leader of goondas (niffians), will be addicted to drink and women but he will also be famous (Khyatha).
When Saturn occupies Taurus or Libra aspected by Mars, the native will be fond of warlike stories and will cowardly in the battlefield, and will be a braggart.
When Saturn occupies Gemini or Virgo and is aspected by Mars, he will be obstinate, will be awkward in form and appearance, will be attacked by fits , and will carry others' burden."
When Saturn occupies Cancer and is aspected by Mars, he will become rich through royal or divine favor, will be maimed in physique, will have wealth, servants and ornaments and will be fond of bad relations and women.
When Saturn occupies Leo and is aspected by Mars, he will be an itinerant and ungrateful, will be thievish , will frequent hilly places or forest or forts, will be without wife or children.
When Saturn occupies Sagittarius or Pisces, and is aspected by Mars, he will be attacked by severe gout, will be despised by people , will live in foreign countries, and will be miserly and poor.
When Saturn occupies Capricorn or Aquarius, and is aspected by Mars, he will be warlike , will be famous and adventurous and will be a leader of men.
Similarly when Mars occupies Aries or
Scorpio and Saturn aspects [Mars] same, he will be weak, will be devoid of followers or relations, will marry another wife .
When Mars occupies Taurus or Libra and Saturn aspects same, he will be happy, famous, rich, learned , and will be a leader of men.
When Mars occupies Gemini or Virgo and is aspected by Saturn, he will be an
agriculturist , employed in mining, will be an itinerant, will be an occupant of hilly places and forts, will be poor, dirty and miserable .
When Mars occupies Cancer and is aspected by Saturn, he will be a navigator , poor, beautiful, and engaged in princely trades .
When Mars occupies Leo and is aspected by Saturn, he will be prematurely old , poor, will be living in others' houses , and will be unhappy.
When Mars occupies Sagittarius or Pisces and is aspected by Saturn, he will be ugly, warlike, sinful, a traveller, and bereft of financial wealth , health, and One's Dharma.
When Mars occupies Capricorn or Aquarius and aspected by Saturn, he will become a king, wealthy, but despised by women;
will have many children, will be warlike and learned but unhappy. "
| BPHS, Ch. 246, Shloka 1
Mars and Saturn exchange their rashi or Navamsha,
be in fateful degrees (of those Rashi occupied by them),
and are placed in Kendra (from Lagna),
the native 's death will be through sovereign wrath
or by being impaled by a spear or some such killing weapons."
of Shani-yuti-Kuja in any rashi,
Deceptive and suffer from mental anguish.
- Contentious but not intelligent.
You will, however, be a connoisseur of music and drama.
- Irreligious, quarrelsome, and of a thievish mentality.
Clever in metallurgy
- and in creating an atmosphere which, though unreal,
- will have a semblance of reality (as is done with silver and gold-plated articles or by jugglers or in circus shows).
You may suffer from diseases arising out of bile and wind, and also suffers mentally or physically from a chronic disease.
May be expert in jugglery, deceit, be a liar, a thief and unhappy, and may be troubled by attacks or poisons."
Competitive Animal Movement (Angarika)
Social Order Governance (Shani)
One of the permanent core dynamics in human life is the
eternal tension between individual freedom of movement (Mangala) and the rule of law that guarantees basic protections of life, liberty, and property (Shani).
Western social philosophy has been focused on the polarities of this dynamic relationship since Plato.
Kant, Hegel, and Marx all have
opinions about it.
The British political philosophical tradition of Hobbes, Burke, and Mill explores this perpetual tension in great detail.
Shani is much more threatened by
Aggressive and Active Angarika than Kuja by Slow and Sober Shani.
Shani is intimidated by battering Kuja. However, Mangala is merely
annoyed by Shani's obstructionism and impedance.
The Jyotisha planetary-friendship rules indicate a basic reality of human life.
A physically strong person can override the boundaries of social law and custom rather easily. Strong-willed, dynamically energized criminals or rebellious individuals who have little regard for Law can pose serious threats to social stability.
Martian individuals themselves are not overly impressed by the rule of law and order, and tend not to pay much attention to social authority. Thus Shani's hierarchical control laws are not threatening enough for Kuja to consider Shani a serious enemy. But Shani is quite scared of Angaraka!
Friends and Enemies of Shani = Who's Afraid of the Big Bad Law?
In addition to Mangala, Shani's other Enemies are those who transcend social law by choosing the path less traveled: the spiritual truth-seekers = rational Sun and intuitive-perceptive Moon.
Shani's social stability agenda is however nicely supported by His friends = the pleasure-seekers Zukra and Budha, who strive not for truth but rather sensuality and mental distraction.
Shani = neutral toward the all-accepting wise Guru.
Each individual will experience the tension between oppressive social control and individual freedom of movement, in a different way. The Jyotisha relationship between Shani and Mangala reveals how much and what kind of burdens, duties and obligations the native has chosen to endure in this lifetime versus what quantity and quality of physical, sexual, and commercial freedom the native might be permitted.
The key contrast is always "restriction" of Shani versus "movement" of Kuja. Restrictions are often beneficial, providing safety and discipline. Movements are often dangerous, allowing aggression and exploitation - especially war.
Both Shani and Mangala are malefics, but Shani is not destructive the way Mangala is. Shani impedes, restrains, oppresses, and resists - but Shani does not kill or"mangle".
When Shani and Mangala enter a harmonious relationship (such as parivartamsha yoga ),a good result can potentially manifest via conscious harnessing of personal energies by voluntary discipline.
The default outcome is by far more common. Even so, this native benefits from the march of Time.
Mangala's instinctive appetite for birth, destruction and rebirth matures over time into a more principled and judicious use of vital force as fuel for concentrated action toward determined goals. the native is increasingly able to regulate the fleshly energies and move with a combination of determination and caution which recipe is known through hard experience.
the native foregoes both short-term freedom and short-term security, preferring the longer-term benefits of conscious instinct-regulation. True freedom and true security are both achieved, although personal sacrifice of time and energy on the physical level are required, and there should be strong support in domains 1, 8, 10, and 11 (body, sacrifice-transformation, respect, and goals).
Parivartamsha yoga for Shani and Kuja occurs only in 4 cases:
Shani = Mesha / Kuja = Makara
Shani = Mesha / Kuja = Kumbha
Shani = Vrizchika / Kuja = Makara
Shani = Vrizchika / Kuja = Kumbha
When Shani and Mangala directly conflict (as in mutual aspect) the battle between primitive human selfishness and constraining systems of social conformity make the native both aggressive and oppressed.
The result may be perpetual anxiety , which peaks during periods of Shani and Mangala.
Mutual aspect of Shani + Mangala = a frequent occurrence, having 24 varieties.
Jaimini rashi drishti = Chara rashi aspects chara rashi; sthira rashi aspects sthira rashi; dwishva-bhava aspects dwishva-bhava rashi.
The fact that these troublesome mutual aspects are quite commonplace tells us something about human beings, who tend to run a goodly amount of aggression and oppression, in their psychic space.
Be on the lookout for these difficult combinations which suggest either anxious pushing (Mars overpowers Shani)or anxious resistance to the perceived Mars invasion via excessive oppression or repression (Shani overwhelms Mars):
Shani = Mesha / Kuja = Thula
Shani = Mesha / Kuja = Makara
Shani = Vrishabha / Kuja = Vrischika
Shani = Vrishabha / Kuja = Kumbha
Shani = Mithuna / Kuja = Dhanau
Shani = Mithuna / Kuja = Meena
Shani = Karka / Kuja = Markara
Shani = Karka / Kuja = Mesha
Shani = Simha / Kuja = Kumbha
Shani = Simha / Kuja = Vrishabha
Shani = Kanya / Kuja = Meena
Shani = Kanya / Kuja = Mithuna
Shani = Thula / Kuja = Mesha
Shani = Thula / Kuja = Karka
Shani = Vrizchika / Kuja = Vrishabha
Shani = Vrizchika / Kuja = Simha
Shani = Dhanau / Kuja = Mithuna
Shani = Dhanau / Kuja = Kanya
Shani = Makara / Kuja = Karkata
Shani = Makara / Kuja = Thula
Shani = Kumbha / Kuja = Simha
Shani = Kumbha / Kuja = Vrischika
Shani = Meena / Kuja = Kanya
Shani = Meena / Kuja = Dhanushya
Let us walk through the angular relationships of Shani and Kuja to see how the balance between safety and movement, order and competition, lawful restriction and personal instinct, might operate in the life of an individual being, from the rashi point of view.
Each of these yoga will develop a more complex character when set in the context of different janma-lagna and Chandra-lagna. These are just the skeleton effects.
Shani - Mesha + Mangala
Shani- Vrishabha + Mangala
Shani- Mithuna + Mangala
Shani - Karkata + Mangala
Shani- Simha + Mangala
Shani - Kanya + Mangala
Shani - Thula + Mangala
- Shani - Vrizchika + Mangala
- Shani - Dhanau + Mangala
- Shani - Makara + Mangala
- Shani - Kumbha + Mangala
- Shani - Meena + Mangala
The Dalai Lama Gets Angry
14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso . (2003).
The Compassionate Life
" Despite being a monk and a supposed practitioner of the Guide to the Bodhisattva's Way of Life , I myself still occasionally become irritated and angry and, as a result, use harsh words toward others.
Then, a few moments later when the anger has subsided, I feel embarrassed; the negative words are already spoken, and there is truly no way to take them back.
Although the words themselves are uttered and the sound of the voice has ceased to exist, their impact lives on.
Hence, the only thing I can do is to go to the person and apologize.
But in the meantime, I may feel quite shy and embarrassed.
This shows that even a short instance of anger and irritation creates a great amount of discomfort and disturbance to the one who gets angry, not to mention the harm caused to the person who is the target of that anger.
So in reality, these negative states of mind obscure our intelligence and good judgment and thereby case great damage."
A Certain Amount of Hardship on the Path
quotation from ~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso . (2005).
Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings.
Thupten Jinpa (Trans. and Ed.). Wisdom Publications.
"The Buddha's life exemplifies a very important principle -- a certain amount of hardship is necessary in one's spiritual pursuit.
We can also see this principle at work in the lives of other great religious teachers, such as Jesus Christ or the Muslim prophet Mohammed.
Furthermore, I think that the followers of these teachers, if they wish to attain the highest spiritual realizations within their tradition, must themselves undergo a process of hardship , which they endure through dedicated perseverance.
There is sometimes the tendency among the followers of the Buddha to imagine, perhaps only in the back of their minds, that"Although the Buddha went through all of those hardships to attain enlightenment they aren't really necessary for me. Surely, I can attain enlightenment without giving up life's comforts."
Perhaps such people imagine that, because they are somehow more fortunate than the Buddha, they can attain the same spiritual state as he did without any particular hardships or renunciation. This is, I think, mistaken.
...While Buddhism has adapted to the culture of each new civilization it has encountered, it nonetheless retains its emphasis on morality and discipline as essential for spiritual maturation .
If we ourselves want the attainments described by the Buddha-- The deep concentration and the penetrating insights -- then we too must endure some amount of hardship and observe ethical behavior."
Rhododendron Forest in the
Annapurna Region of Nepal Himalaya
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