OM kram krim kraum sah bhaumaya namah
Paranya * Parthya * Para
Mars Ars Ares Aries Arian Ori Orion
Tiw - Tyr [Tiwesdæg - Tuesday]
Persephone * Parthenos
drive to pursue am investigative campaign
of logical argumentation, criticism, complaintm correction
| Public Figure Examples
[Mangala in bhava-1] [svabhava]
[Kuja Dosha for alliance-1]
[Kuja-Dosha for alliance-1]
[Mangala in bhava-5] political complaints, creative critique
[enviously energized enemies] [fights-and-wins against criminal injustice]
dynamic diplomacy, proactive promises
[Mangala in bhava-8] [svabhava] dynamic discovery of mysteries, emergencies, secrets
[karako bhavo nashto for father, patrons, indoctrinators]
dynamic patronage and pursuit of principled belief
Sanjay Rath, Jyotishi
War of Words
Mangala-Kanya = Virgo
energetically delivered argumentation may vary in subject-matter content [Budha]; the distinctive feature of the placement is the vigorous delivery.
in a ministry of service to the victim classes
or even persuasive lyrics of musical plaint, which best deliver an argument [Typically, WRT social justice] to the masses
movement directed to
criticize, calculate, analyze, complain, argue, describe, prescribe, medicate, categorize, typologize, measure, account, assess, assign, distribute, enumerate, list, explain
Wars of Words
POTUS-17 Reconstruction 1808-1875 Andrew Johnson [busy-collaborative Hasta-3] AJ was a self-taught frontier lawyer, who learned to read fluently under his wife's tutelage. His reading list [Budha] was not guided by academic tradition but rather self-chosen [Surya] or suggested by his pious wife. Thus, he suffered a spotty understanding of historical jurisprudence.
Weaponry of Spells, Curses, and Logical Argument
Power of the performative utterance
Mangala the Warrior find His arsenal in the lexicon of logic. It is a war of words.
Kuja competes verbally to win the persuasive accusative argument.
This placement requires very special conscious management. To avoid harming the near and dear, one must direct the incisive argumentation of Mangala-Kanya into some form of public service such as scientific, philosophical, or legal reasoning to support the advancement of society.
It may be useful to take a vow against the use of blaming, accusation, sarcasm, or criticism in any human relationship.
These skills can be reserved for professional service in teaching, writing, computer programming, medical treatment plans, drug analysis, and logical argumentation in the scholarly disciplines.
However, if allowed to penetrate the private realm of affectionate human alliances, Kuja-Kanya is a marriage killer in 4, 12, and 1 and socially irritable in all other bhava.
Uses the argumentation and critical instincts for pioneering pursuit of new logical conquests and mentally articulated experiences.
Builder-creator-producer of spectacular, penetrating, dominating categorically logical arguments, data organizational methods, employment information, medical and drug database, ministry of service to the exploited classes, active engagement with the "problematics " of crime, poverty and disease, conflict and disagreement, criticism, accusations and litigation in pursuit of more precise definition of the situation of the victim.
Often the enlightenment moment for a Kanya-Kuja native is the intellectual realization of problematicity.
One may be brilliantly gifted to define and precisely articulate homework-problems but no amount of verbally aggressive attack upon the chronic pre-incarnationally planned dilemmas of the human race is likely to eradicate the repeating emotional script of victimology.
Warrior of logical argumentation
Kuja in Kanya = what academics call a problematizer: one who is motivated to identify and describe the details which frame a problem, in order to establish the working vocabulary that will shape the solution to the homework-problem.
Excellent for investigative journalism focused on crime or social ills, police reporter, any professional actively dealing with "problems ".
If Kuja + [uchcha-Budha] extraordinarily dynamic and energized mentalization resulting in logical systems productivity
Kuja-Kanya + Budha or drishti to Budha makes writer who gives a forceful argument
parivartamsha of Budha with the Kuja-Kanya makes a vigorously argumentative [and often correct] personality
Kuja is never happy in a rashi of Budha, where Mangala feels that He must 'explain everything' and in the process creates a self-justifying narrative that is critical and contrived. Sadly, either Kuja or Shani-Kanya rashi makes a hypocrite.
For Kuja, the native 's outgoing, yang energy has all of Budha's logical, detail-oriented accuracy, but Kuja cannot enjoy Budha's natural neutrality toward facts. Kuja must energize the facts and create a"convincing" story, full of self-justification, and argumentative persuasion reinforced by criticism of others.
Kuja is a warrior. Kuja dominates for the win.
Facts get personalized. Facts become weapons. He will win through argumentation, criticism, sarcasm, and bitter accusations. In the extreme, if necessary in combat, Kuja-Kanya will resort to logical redefinition of terms in order to protect one's position in the battle.
For better or for worse, all of Kuja-Kanya's argumentative claims are indeed grounded in some degree of factual truth [Kanya]. Access to an armory of facts and logical oratory makes one a skillful or even vicious adversary. [Viciousness to be expected only if there is some emotional trauma to Moon.]
The characteristic hypocrisy arises from Kuja-Kanya's capacity for sharp and aggressive criticism of others while, being engaged in the pursuit of mental dominance, one fails to level the playing field [and so lost strategic advantage] by accepting the same criticism toward oneself.
Naturally, the victims of the criticism build up a certain resentment. Since the near-and-dear are just as vulnerable to attack as the outside enemy, the native may have polarizing catalysis keeping friends or even maintaining the loyalty of siblings. One gains power through respect earned in fear, not affection.
A facade of personal purity [Kanya, virginity] may be used as a shield in the battle for dominance. However, the nature of Kuja is most explicitly sexual, competitive, bloody, instinctive, and warlike.
The virginal facade of Partha can barely hides the cut-throat motive often lurking behind an offering of 'helpful information' [Budha].
Whether male or female, the native may struggle with an instinct to dominate and exploit animals, servants, employees, and unmarried young women [Kanya].
The internal contradictions and psychic toxicity of constant criticism often result in health problems, specifically digestive. A karaka for perfectionism leading to chronic marital discontent.
Splendid placement for
Skilled professional critics in all subjects areas. Not an easy person with whom to collaborate as this is a combative social placement. The critical, accusing methods of Kuja-Kanya = sharply and dominatingly productive thus in roles that require incisive analysis and extremely detailed examination of facts, Kuja-Kanya is greatly appreciated. Indeed Kuja-Kanya = a born winner in any war of words.
Aggressive, critical problem-solving [esp. computational]
detailed and closely documented scholarship.
capable program administrator
Not ideal for human resources management. Can be a hyper-critical, quarrelsome boss .
Not an easy person to live with or work with. Yet, those with thick skins may appreciate the relentlessly detailed factual accuracy.
Especially hard attacks upon siblings and co-workers. A terror to their adversaries. And, unless the Moon is unusually content, not generally a happy person oneself.
Direct-action Professor Kuja = is unhappy in the rashi of enemy Broadcasting Budha, where He becomes sarcastic, preachy, domineering, and hypocritical. Yet, in matters of fact and procedure, Kuja-Kanya tends to be quite accurate.
Warlike mental process.
Engineers the information.
If Budha is benevolent, a strong and accurate memory. Budha-Kanya [uchcha] [svakshetra] [mūlatrikoṇa if within 16-20 deg]++ Criticizing Kuja may manifest a powerhouse engine of data organization through logical instructions [Budha] driving [Kuja] programmable [Budha] machinery [Kuja].
If Kuja = oppressed by Shani and not supported by Surya then Mangala may feel forced to deploy a hypocritical utility of legal logic and as a result the survival reflex may be to lie under pressure [Shani].
Mangala-Kanya = competitive perfectionism with a deeply materialistic focus.
Kuja considers Budha to be an enemy, and the reasons for this ancient animosity are clear. Kuja's direct, straightforward, and physical nature is terribly bound and twisted in the convoluted, argumentative-narrative, and mentalized world of the Kumara.
Budha's verbal acuity becomes a weapon fueled by Kuja's aggression. The native is sarcastic, vindictive, critical, and verbally manipulative. Often a capable writer and planner with an excellent memory, but the native utilizes these assets as armaments in a war against servants, employees, agriculturalists, physicians, police, and the underclass.
Annihilates criminals- may be an excellent position for military or paramilitary intelligence and information officer in time of war. Also gifted as a criminal inspector, and may do much good socially by rooting out evidence of criminal activity.
capable journalist, report-writer, and linguist; accurate and incisive. Competitive and unfriendly in conversation. Not dishonest, but waits until one has secured a safe defensive position before releasing damaging or incendiary information.
Attacks the siblings with harsh criticism and belittlement. Triumphs over enemies and destroys the wicked, but has few friends. Diseases of digestion and elimination.
Mangala-Kanya = Socialization Issues
Socially, Kuja-Kanya can be a homework-problem. The native has a speedy, accurate, and ambitious style of handling factual information.
However, the competitive instinct to win [Mangala] by having the most correct information, the most quickly available, and the best targeted to the question, can lead the native to blurt out the truth in rather rough and jagged terms. Speech acts may lack social finesse.
Kuja-Kanya's social-communications handicap is caused by a mental claim that information is distinct from truth.
A mere human being may be unable to see the full universe of facts Naturally, the perspective of any one human is incomplete and potentially erroneous.
Mangala-Kanya = information as weapon
Kuja-Kanya may lead the native to use factual information as a competitive weapon in the quest for social dominance, whether in personal relationships or in a one-to-many relations with a group. Unfortunately this weapon is vulnerable to misuse and backfiring!
Not only do hurtful accusations [even if correct] and sarcasm leaveMangala-Kanya exposed to reactive criticism from the so-called victims. But also, the self-righteous Parthya-Kuja, being human, may in the future be proven 'wrong' as one's own maturing wisdom allows a greater scope of awareness about the 'facts' of life and the universe.
Therefore, Jyotisha advice to one with Kuja-Kanya placement is to remain always vigilant of motivation, lest one would succumb to a temptation to dominate by weapons of words.
Mangala-Kanya = profession and Work Environment
Kuja-Kanya produces 'bean-counters' such as accountants and bookkeepers, file-clerks, nutritionists [and dieters] , librarians, institutional researchers, records managers, "bookies "and card sharks. [Association with bhava-5 insinuates a connection to gambling.]
Many aspects of legal, medical, and educational work are depend heavily or exclusively on accurate record-keeping. Legions of great national and international bureaucracies are filled with clerks of high title and low. Any profession which depends on accurate record-keeping will be well-supported by Kuja-Kanya. These natives are much sought-after workers in the information economy.
Kuja-Kanya = sticklers for correctness. When their huntsman's quest for quarry of correct information is thwarted, perhaps by someone who wants to "smooth the truth" or "cook the books ", hell hath no fury like an indignant Kuja-Kanya.
On the other hand, if the value of well-organized and accurate information is praised by this native's colleagues and superiors, all will be well.
Creativity, design work, or the inspiration to make changes in existing systems, must derive from other graha. Kuja in Kanya is not 'creative'. He does not challenge 'content' and He has no natural desire to change the system. Rather, Mangala-Kanya is competitive *within* the system. He excels in organizing and controlling the information base exactly as He finds it.
the native may enjoy equal success in both large bureaucracies and small, self-owned business. Degree of professional satisfaction depends on how much quality control the job realistically allows.
If Kuja-Kanya = prevented from maintaining accuracy in one's work, s/he will leave the environment in frustration [or in the worst case, become destructive] .
Ideally, as one is promoted, one is gradually given responsibilities more in charge of information and less in charge of people [due to social communications issues, above.]
Mangala-Kanya = family and Friends
Family relationships, which depend more on empathy than on accuracy, may feel difficult due to sarcastic or criticizing communication style.
Kuja being a karaka for siblings and team-mates *the natural in-group competitors, Mangala-Kanya is known as a"terror upon siblings ". Younger siblings in particular may receive vicious criticism for their flaws.
Neutral as friends, nasty as enemies. Can subtly and effectively invade another person's mental space with their sharp thought-tools.
Mangala-Kanya = Marriage
If Kuja Dosha is formed from Kuja/Kanya in bhava-12, bhava-1, or bhava-4, native may accuses the spouse of breaking agreements. Becomes an exceptionally strong negative effect if Mangala also resides in 6th, 7th, or the emotionally dignified , social-ordering, leadership-seeking; 10th-from-Chandra.
Under stress of failed expectations, marital behavior may become verbally aggressive and adversarial with a bitterly sarcastic edge.
ends toward hypocritical arguments. Self-righteous - , upholds the righteousness of the law while breaking its terms in personal practice . Likes mapping and planning, setting goals and moving into the future proactively. Little awareness of how they affect others.
Much depends on Kuja's lord Budha. If Budha is well disposed and in good relative angle to Kuja, the native will be honest and objective - albeit verbally forthright. If Kuja occupies a 2/12 or 6/8 to Budha, the brain and the mouth suffer internal animosity. Expect that internal conflict between the objective truth vs. The native 's perceived need to defend himself using argument, to result in verbal aggression.
If Kuja dosha, exists, much verbal aggression directed toward the spouse who becomes the sparring partner. Kuja dosha from Kanya generates self-righteous marital arguments. [Moreso if either Kuja or Budha is lagnesha.]
The great amplifier as always is Rahu.
|THE SWORD OF DISCRIMINATING AWARENESs
Chögyam Trungpa. Illusion's Game : The Life and Teaching of Naropa, p. 79
"Prajna, or discriminating awareness, is aware of itself in such a way that it is a sword that cuts its own blade.
It's so fast and precise that it cuts itself. This doesn't blunt its blade. That blade sharpens itself by cutting itself.
Then there is another level, which is the awareness of skillful means, which is being aware of how and when to use the sword.
The use of the sword creates feedback to the swordsman."
"This placement is good for being a surgeon, physician, pharmacist or groceries merchant.
You like your employees or helpers ,
and are separated from your friends .
You are honorable, worthy,
fond of love and music,
soft spoken, learned,
skillful in scripture and fine art."
Weapon of Mind = Shamata
QUOTATION from The Gelug/Kagyu Tradition of Mahamudra , by Tenzing Gyatso and Alexander Berzin, p. 142
"When we achieve a mind focused on mind with the perfect placement of absorbed concentration, free from all faults of dullness or flightiness, we increasingly experience an element of bliss accompanying our meditation.
When we experience serene joy, on both a physical and mental level, brought on by the force of total absorption of mind on mind, we achieve a meditational state that fulfills the definition of shamata.
Our ordinary mind is like raw iron ore that needs to be made into a steel sword. Progressing through the stages for attaining shamata is like forging the iron into steel.
To fashion the steel into a sword, or in this analogy to fashion the mind into an instrument that understands voidness, our serenely stilled and settled mind needs to come to decisive realization of voidness as its object.
Without such a weapon of mind, we have no opponent with which to destroy the disturbing emotions and attitudes."
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