OM kram kreem kroum sah bhaumaya namah
OM pram preem proum sah shanaischaraya namah
Saturn - Saturan - Sauran
The Seventh One * Satu
Kevan - Kaiwan
Anu - Ani
El - Eli
Mars Ars Ares Aries Arian Ori Orion
Tiw - Tyr [Tiwesdæg - Tuesday]
Masjid of Beema Palli in Beemapally, Kerala
Jacob Wrestling the Angel by Northrop 1893
Notes on the mutual drishti of Shani-into-Mangala and Mangala-into-Shani
energetic activity constrained by strict rules
masculine force joins disciplined regulation
resistance against vital birth
any relationship between restraining-Shani and pushing-Mangala may result in counterproductive behaviors
Whenever sober-structural Shanaicarya must 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 repetition of the key structural elements of the learning pathway .
The lessons are in reality multiple opportunities for accepting of gifts of understanding.
The advantage of Shani-yuti-Mangala (in any rashi) = one is unable to surrender. There can be no defeat. Due to the combination of durokaraka Shani's legendary endurance and combative, competitive Kuja's relentless pursuit of the conquest, this pair signals in it for the long haul.
Attributes of stamina and courage are indeed noble features of this yoga. Nevertheless, this long haul is littered with obstacles [Shani] and prone toward breakage [Kuja].
Final outcomes depend upon the planetary ruler of the pair, incoming drishti upon the pair, rashi of the pair, and bhava of the pair, inter alia.
In the case of Hillary Clinton, the 6/8 angle of ruler Chandra along with the [nīcha] qualities of Kuja suggest imbalances in an otherwise responsible and dignified governance career.
New Birth vs. Old Order
Shani-yuti-Mangala is characterized by a push-pull mechanism that is similar to a mother trying to give birth while the umbilical cord is wrapped around the baby's neck.
Often it is a tale of endurance and survival by competitive force. The unruly primal energy of new vigor does combat with the staid, orderly, regulated insistence of Shani.
In a husbandly nativity, Shukra-yuti-Shani suggest the blessings of a wifely companion (likely wives). The lifemate may have 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.
Shani-yuti-Mangala in bhava-2 second-marriage can create a push-me-pull-you tension into the re-marriage narrative. Depending on Shukra characteristics, a second legal union may be destroyed [Kuja] or delayed [Shani] or both.
Work, work, and more work - usually involving physical effort Kuja) and social pressure [Shani].
In bhava-6-Karkata, effects of Chandra's moralism and tending toward expressions of resentment. Nevertheless, this combo can be effective depending on the ruled bhava.
Hagia Sophia, Istanbul Turkia
When Professor Mangala occupies the rashi opposite to Shani's rashi, Mangala casts 100% graha drishti upon Shani,
This mutual-drishti generally generates a frustrating, resistance-motivating experience for Shani,
Shani 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 benevolent.
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 Shani.
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
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.
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.
Shani flourishes in bhava 7-10-11.
Mangala prospers in bhava 1-10-8.
Therefore, [Shani-10] receiving drishti from Mangala-7 is energized in His leadership responsibilities and may be a dynamic executive However, one may 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 karma-sthāna-10 benefits the career, and Shani-10 indicates longevity in bureaucratic roles.
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 Mithuna indriya-lagna as well.
| QUOTATION from:
~~ B.V. Raman , A Catechism of Astrology . p. 30:
" Q. 37
What is the effect of the mutual aspect of the two great malefics Saturn and Mars?
Do they indicate violence?
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:
|BPHS, Sarga-246, Shloka-1||
the native 's death will be through sovereign wrath
or by being impaled by a spear or some such killing weapons."
QUOTATION Das commentary WRTShani-yuti-Kuja in any rashi,
" Infamous acts.
Deceptive and suffer from mental anguish.
You will, however, be a connoisseur of music and drama.
Clever in metallurgy
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)
Principled 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].
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.
Friends and Enemies of Shani = Who's Afraid of the Big Bad Law?
Each individual experiences the tension between oppressive social control and individual freedom of movement, in a different way.
The Jyotishavidya 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.
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 result =
The default outcome is by far more common. Even so, one benefits from the march of Time.
One 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:
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.
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):
angular relationships of Shani and Kuja ==
the balance between safety and movement, order and competition, lawful restriction and personal instinci
These are just the skeleton effects. Add Chandra and Surya lagna for fuller view.
QUOTATION The Dalai Lama Gets Angry
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 ~~ 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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