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Mangala Main Page

  1. Mangala in bhava-1 [svabhava]
  2. Mangala in bhava-2
  3. Mangala in bhava-3
  4. Mangala in bhava-4
  5. Mangala in bhava-5
  6. Mangala in bhava-6
  7. Mangala in bhava-7
  8. Mangala in bhava-8 [svabhava]
  9. Mangala in bhava-9
  10. Mangala in bhava-10 [dik-bala]
  11. Mangala in bhava-11
  12. Mangala in bhava-12

  1. Mangala-Mesha [0-18 mūlatrikoṇa] [svakshetra]
  2. Mangala-Urisha
  3. Mangala-Mithunaya
  4. Mangala-Karkata [nīcha]
  5. Mangala-Singha
  6. Mangala-Kanya
  7. Mangala-Tula
  8. Mangala-Vṛścika [svakshetra]
  9. Mangala-Dhanus
  10. Mangala-Maraka [uchcha]
  11. Mangala-Kumbha
  12. Mangala-Meena


OM kram krim kraum sah bhaumaya namah

Professor Mangala






resides in


Mina * Minamatsya * Matsya * Machchu

Antya * Antyabha


Prithuroman * Timi

Mars * Ars

Ares * Simud * Bahram

Gugulanna * Nergal * Heru-deshet


Piscetis * Fish


from the illustrated Akbarnama: Akbar riding the elephant Hawa'I pursuing another elephant (Ran Bagha) across a collapsing bridge of boats, 1561

circa 1595, at the Victoria and Albert Museum

Public Figures

[Mangala in bhava-1] [svabhava] [Kuja Dosha for alliance-1]

[Mangala in bhava-2]

[Mangala in bhava-3]

[Mangala in bhava-4]

Mangala in bhava-5

[energizing-identifying lagnesha co-ruler of Vṛścika indriya- lagna]

[inimical-accusing rogesha for Vṛścika indriya- lagna]


Mangala in bhava-6 * energized enemies

Mangala in bhava-7

Mangala in bhava-8 [svabhava]

[Yogakaraka homebound-securing bandesha for Simha indriya-lagna] [philosophical-doctrinal dharmesha for Simha indriya-lagna]

  • Autobiography of a Yogi 1893-1952 Swami Yogananda

Mangala in bhava-9 [karako bhavo nashto for father]

[Yogakaraka dutiful karmesha for Karkata indriya-lagna] [Yogakaraka creative vidya-pati for Karkata indriya-lagna]

[dymamic forward promotion of principled belief] [vigorously active in global affairs] [imaginative entitled children] [visionary father may be ideologically warlike]


Mangala in bhava-10 [dik-bala]

[inimical-accusing rogesha for Mithuna indriya-lagna] [friendly-economic vriddhi-pati for Mithuna indriya-lagna]

[dynamic visionary leadership] [inventive pioneer of social imagination]


Mangala in bhava-11

[dynamic visionary economics]

Mangala in bhava-12 rules 1 + 8

[Sarala Yoga]

[energizing-identifying lagnesha for Mesha indriya-lagna ] [mysterious-revealing randhresha for Mesha indriya-lagna ]

[Kuja Dosha for alliance-1]

[dynamic visionary clairsentience]

hospitable rashi of Mangala's friend Professor Guru

Movements and activities =

intuit, enclose, dream, apprehend, sequester, absorb, reflect, bridge, travel, float, ensoul, dissolve, muse, guide, ponder, path-find, review, empathize, wander, wend, shepherd, cross, ferry, show the way

Mangala utilizes the imaginative and clairsentient instincts for pioneering pursuit of new interior-terrain conquests and experiences of intuitive spiritual guidance.

Warrior of imaginative fantasy and meditative peace. Fights to establish the bridge between worlds.

Active pursuit of quarry within a walled enclosure , such as meditation hall, hospital, prison, or camp.

In the physical body, Kumbha rules the extremely complex and sensitive reflexology paths of the feet . these physical areas are common stress zones for an overloaded Kuja-Meena.

Mangala flourishes in the rashi of good friend Brihaspati.

Generally, Mangala-Meena provides a broad-minded and inclusive behavioral style energized by muscular strength and physical vitality. The natural kinesthetic energies are comprehensively nourished and supported in Meena.

splendid placement for a Hatha-Yoga teacher or trail guide for spiritual pilgrimage treks to sanctuary spaces

may be vigorously active even when imprisoned

Kuja in Meena also adds a spiritual vitality, manifesting as enthusiasm for active compassion and working on charitable projects. Pleasant outcomes.

Native has energy to "show the path" (Pushan) to those following.

Finds work in areas related to children, dreams, spiritual culture, medical specialties of the feet, religious and artistic development, all areas of the reflective imagination.

Favorable for psychological or spiritual counseling, child-and-family welfare, hands-on healing esp. of the feet, international diplomacy, travel guide. Humanistic, global scale of action. Depends on a strong Guru for success.

(Malefic in dusthamsha may yield positive results.)

QUOTATION Das / Bepin Behari commentary re: Mangala-Meena

"You distribute as generously as you accumulate.

  • A mixture of opposites: timid and bold, indolent and active.


successful as jailer, inspector, hotel keeper etc.

Success through friends.

Fear of drowning, fire, poisoning,

disappointment in love affairs

  • If afflicted, trouble through every source. specially due to own carelessness in speech and action.

Troubled by disease,

indifferent children,

  • lives in foreign lands,

  • insulted by own relatives ,

loses wealth by cunning and cheating disposition,

  • will be depressed in spirits, miserable,

  • will disrespect elders and saintly persons, unkind, desirous,

fond of praises

and sometimes will receive fame ."

Weapon of Mind = Shamata

from The Gelug/Kagyu Tradition of Mahamudra by Tenzing Gyatso + 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.

  • All the materials are there at our disposal.

  • But since the mind wanders after external objects, then although it is the material for attaining shamata, it cannot Yet, Be used as this product.

  • We have to forge our mind through a meditational process.

  • It is like putting the iron ore into fire.

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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