BPHS Shani Mahadasha
Om Sham Shanaishcharaye Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Saturan * Kevan
Sauran * Shamash * Kronos * Kaivan * Khima * Ninurta
"The Old Sun"
Gemini * Jaimini
Shani-Mithunaya game-plan scripted elements may include:
Source: Northrop, Henry Davenport Charming Bible Stories
(Philadelphia: J.H. Moore Company, 1893) p 56
The Long Road, New Zealand - south island
The resistance to the unpleasant situation is the root of the suffering. ~~ Ram Dass
| Public Figures
Shani-1 * resistance to impulse + obligation to make regular, stepwise movements
Shani-2 * resistance to historical values + obligation to speak conservatively
Shani-3 * resistance to collaboration + obligation to respectfully discuss
Shani-4 * resistance to parents + obligation to protect the home culture
Shani-5 * resistance to celebrity + obligation to regulate creativity, students
Shani-6 * absence of accusation and disease + obligation to argue-defend-explain
Shani-8 * resistance to hidden forces + obligation to lawfully keep secrets
Shani-9 * resistance to change in doctrine + obliged to take preacher-teacher role
Shani-10 resistance to leadership roles + karmic obligations to be iconic, to be highly visible in public roles
Shani-11 * resistance to friendly association + obliged to regulate earnings
Shani-12 * resistance to retreat + obligation to take lawful sanctuary while hosting the wisdom of the ancestors
Struggle to structure a clear Message
The Power of No
In a rashi of Budha, Shani can constrict the mental agility. One may unconsciously adopt a worst-case-scenario expectation toward future events.
Assessments, analyses, and classifications tend to be articulated with a negative, bitter, or resentful vocabulary of limitation, restriction, and tight regulation of thought.
Shani-Mithuna tends to interpret the youthful years (Budha) as having been too much burdened with studies or perhaps unfairly deprived of the opportunity for study.
It may pose a challenge to have a happy and carefree experience of perceptual reality when Shani occupies a Budha-ruled rashi since one is so busy with the heavy responsibility of maintaining order in the mental process.
It is however a favorable situation for engineers and physicians who must maintain a mental view of structures (Shani) and whose responsibilities (Shani) often require explaining (Budha) physical situations in a basic, physical, cause-and-effect fashion.
If anything, Shani-Mithunaya will struggle with a need to curtail the mental process (Budha) in order to enforce a sober and pragmatic viewpoint nearly all of the time.
If Budha occupies a kendra in a favorable rashi, the difficulties of excess sobriety and a negative outlook can be easily corrected through an intentional program of reality-inventory.
Shani-Mithunaya should commit to a spiritual practice of mental inventory. For every negative traits encountered (in a marriage, on the job, in the community) articulte also its matching positive trait.
In this way Shani-Mithunaya can avoid the negative mentality which so often burdens the Shani placement in mental Budha rashi.
Shani and Budha have a neutral relationship to each other, and this is good news for the prospect of repairing and rejuvenating the mental attitude. Budha is any rashi is an absorptive and flexible graha. The negativities of the placement can be reversed at any time by undertaking Seva with youth (Budha is the Kumara) especially in the area of exam preparation and other social step-wise achievements.
Sexual relationships and Marriage
The only truly significant and difficult karma of Shani-Mithunaya is deprivation of a satisfying sexual (Mithuna) relationship within marriage. Shani-Mithuna in 5, 7, 10, or in the lagna is challenging and of these Shani in 7 is the most acute.
Shani-Mithunaya often has a rather rudimentary sexual style which lacks sophistication; one may resist (Shani) learning new information (Mithuna) about the spouse's sexual behavior and preferences. Thus the adaptations and adjustments to the mutual partner narratives which are necessary for pleasurable sexual communication are blocked by Shani-Mithunaya s own rigidity and narrowness of expectation.
Nevertheless the neutral relationship between Shani and Budha does open the possibility of sexual education and increasing proficiency of technique with maturity (Shani).
Shani = swapathi of 8th and 9th from Mithuna. As a generality, Shani-Mithuna does not admit the presence of secretive, complicated thoughts and yet is besieged by them. Prefers to avoid unnecessary conversation. Not a chatty conversationalist. Scripted announcements.
Prone to unrecognized emotional depression due to habitual negative expectations. Hears a repetitive internal dialogue = litany of problems and solutions. Functions best with a strict mental routine. Ordering of personal thoughts will help Shani-Mithuna to stay mentally healthy.
Prefers a pragmatic, scientific style of correspondence and tends to resist any form of writing that is not immediately practical. May feel the karmic pressure of repetitive, largely unproductive or ineffective commercial activities: meetings, scheduling, setting time-driven goals and calendars. Tendency to be frustrated with sales and advertising activities; yet may produce comfortable and pleasing results in the fullness of maturity and time.
Budha rules young, superficial minds. May acquire considerable responsibility for training and supervising younger business communicators such as younger salespeople, younger writers, or younger clerks - and perhaps bear the burden of their inexperienced mistakes.
A highly effective regulator of messaging behaviors so long as full neutrality is practiced. However should the natural impersonal neutrality of Shani-Mithuna deteriorate into punitive or intolerant criticism, younger persons such as students or trainees become alienated from their aged mentor. Could be a splendid editor or sales manager due to Shani's concern with rules and goals.
Shani-Mithuna may accept responsibility for governing institutional communications technologies as a duty, if other character traits are grounded. May have characteristic trouble with communications agents such as public relations managers, journalistic reporters, newspapers and media representations.
In Mithuna, Shani's sense of social duty and safety for survival acquires Budha-like communicative characteristics. Shani-Mithunaya tends to carry notable responsibility for social communications.
One takes a sober and practical approach to a long roster of information delivery tasks in this lifetime. Teamwork is difficult and team-mates may be intractable or unsupportive. Shani-Mithunaya works very hard to communicate message to the public.
Shani's workload of message-delivery often involves translation, interpretation, transliteration, advertising, scheduling, and publication.
Much trouble from sexual activity , which he oversimplifies and suppresses; the sexual conversation does not flow easily.
Fears the chronic discursiveness of human relationships.Numerous and highly complex liaisons throughout the lifetime, which structure and define the karmic learning process.
Gets stuck in a single stage of the multi-stage sexual process. Transfers sexual attraction-repulsion -communication energies into passive viewing, rather than participating.
Nervous and hesitant in the elaborate dance of attraction. Tends to objectify and de-personalize (Shani) the sexual behaviors. Excellent for scientific study of human sexuality.
In extreme cases, can be associated with d isplaced natural sexuality due to death or rejection by partner. Trouble due to inflexible rule-imposition; a bit arthritic in one's ability to go-with-the-flow; responds with less natural agility to the give-and-take of reciprocal relationships.
Generally happy in a monastic communal or semi-communal lifestyle, especially when assigned to commercial or literary duties. Best part of life is often the last part, after the family responsibilities have been discharged.
|Das commentary,|| |
perfect, methodical and systematic in action if overcomes passion.
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~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso (1997).