BPHS Shani Mahadasha
Om Sham Shanaishcharaye Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Hari * Leya
Saturan * Kevan
Sauran * Shamash * Kronos * Kaivan * Khima * Ninurta
"The Old Sun"
Panthera * Felidae * Felix
Shani-Simha game-plan scripted elements may include:
Shani-1 * resistance to impulse + obligation to make regular, stepwise movements
Shani-2 * resistance to family of origin + obligation to lawfully conserve values
Shani-3 * resistance to collaboration + obligation to respectfully announce or discuss
Shani-4 * resistance to parents + obligation to protect the home culture
Shani-5 * resistance to celebrity + obligation to regulate creativity, students
Shani-6 * obligation to argue-defend-explain-fight-crusade
Shani-8 * resistance to hidden forces + obligation to lawfully keep secrets (also longevity)
Shani-9 * resistance to change in doctrine + obliged to take preacher-teacher role. Rigid father.
Shani-10 * resistance to leadership roles + karmic obligation to hold iconic, highly visible public roles
Shani-11 * resistance to friendly association + obligation to regulate earnings; obligation to connect with less entitled communities
Shani-12 * resistance to retreat + obligation to take lawful sanctuary
Resistance to Dramatic, Charismatic, Celebrity, Political, and Center-court Royal roles
enemy rashi, hostile placement
The rashi of His enemy Surya is an exceptionally difficult placement for Shani.
When the classroom of Professor Shani is located in the rashi of Kingly Singha the Lion, the student's environment is characterized acts of independence and personal genius.
In the Simha-characterized classroom, Professor Shanaicarya specifically instructs upon the manifestation of those fears related to actions which could be punished for creating social disorder via being too much individualized, prideful or selfish.
Yet one is inevitably in contact with, has responsibility for, and may personally express a willful, creative, or self-entitled authority.
When center-stage attention is focused upon the student who is working through the curriculum of Shani-Simha, one responds to personal attention as a perceived threat to personal dignity The response is typically an frightened expression of terse, cold self-justification.
Under pressure of Simha's dramatically bright light, Shani invokes some species of Law (Shani) or Higher Principle to reconfirm one's conformity to the expectations of the social order.
"I am a lawful member of society. Look here, I am in the right ."
Shani tends to be dry, cold, rigid, unyielding, and stiff. In Simha-razi, lawful orderly conformist Shani is very uncomfortable with Surya's strong emphasis on the genius of individual self.
Shani's awkward response to being born in Simha can be self-righteous indignation and self-justifying pride in following a largely self-created set of rules, laws, and principles.
Shani-Simha often indicates a person who in matters of adjudication places principled laws before "truth" and thus becomes a hypocrite.
Short-temper, Hypocrisy and Legalism
Shani-Simha's behavior is naturally quite inconsistent being unable to adhere to either the dramatic, heart-centered entitlements of hot, brilliant Simha nor the socially-ordered structure of stone-cold Shani.
Ironically, most Shani-Simha folk vigorously declare their contempt for hypocrisy on principle, yet the dilemma of this contradictory self-serving legalism and insistence on principle regardless of practical concerns often forces Shani-Simha into highly hypocritical roles.
To say one thing and do another - indeed to behave entirely without accountability to one's stated principles - is a common outcome of this difficult and frustrating juxtaposition.
If Shani-Simha yuti Rahu, can be extremely self-justifying and irregular.
Shani-Simha craves recognition for individual achievements, but whatever one can accomplish it is never enough to please the audience.
Desperately needs admiration and praise, yet tends to subvert the performance so that the applause comes mixed with strictures of institutional governance and rule of law.
Politics, gaming, children, and creative entertainment are domains of responsibility and duty. One cannot be a self-centered theatrical diva but rather one must soberly, socially, regulate the divas.
Work which maintains the social order, the government, bureaucracies and legislative agencies (Shani) may require a brighter, more charismatic performance so that the native is often positioned in environments thick with celebrities, politicians, and creative individuals. Yet, one is tasked to limit and constrict their light.
Shani-Simha often enacts a frustrated tension between the obligation to respect the social law (Shani) versus the darkness-defying Light of Divine Intelligence that seeks expression via acts of individual creativity (Simha). There is a strong tendency to perceive enjoyments, delights, games, entertainments and amusements as Unlawful.
The case of VPOTUS-pair Prohibited Music 1948- Tipper Gore illuminates the dilemma of Shani-Simha.
Shani-Simha may be oppressed by a rigidly archaic (Shani archetypes) ethno-caste system (Shani regulated systems) One may be limited by a social hierarchy which oppresses the individual genius of personal brilliance, political charisma, or theatrical delight, in favor of rigid, old protocols for personal behavior.
Shani-Simha enforces a profound discipline in the creative expression. One may proceed in theatrical-political matters slowly, carefully, and only after proving (Shani) mastery of the formally expected and socially permitted expressions of individual intelligence (Simha).
However, angular Shani tends toward deep discipline rather than personal oppression, even in Simha
Stubbornness * a Distinctive Trait of Shani-Simha
Aside from matters of inequity and stunted growth in relationships, it is generally likely that the extremely stubborn Shani-Simha types will in the end get exactly what they want.
Knowing the size of the gap between what one asserts is true and lawful versus what the social standard seems to be asserting is true and lawful, the Shani-Simha native typically has only one available approach to the situation and that is extraordinary stubbornness whilst repeating daily the relevant political or creative principle - often to an audience of one. These natives refer to themselves as "patient" but the more accurate psychology is profound traction of resistance deepened by the conviction that there is no alternative but to wait it out.
Indeed in the end, like Charles and France-Pres 1890-1970 Mémoires de Guerre Charles de Gaulle, Shani-Simha tends to prevail through sheer tenacity. They must be cautious of heart stress during the long wait for self-justification, which can be fatal for Karkata lagna, Simha lagna, Dhanuzya lagna, and Makara lagna.
| Q: from a native with Simha-Shani-2, yuvatipathi-7 in 2 for a Karkata lagna: |
My experience has been repeated disappointment in the behavior of others, broken promises and unfulfilled expecations. I wasted my time on a woman who did not want me, and I sacrificed my pride to the common belief that preserving the marriage is more important than personal happiness. As a result, I now believe deeply that a person should develop self boundaries on compromises.
A:"I believe deeply that person should develop self boundaries on compromises ".
If that statement is authentically and profoundly believed, then the life experiences will systematically express the results of that belief and the "should" guilt which glues that belief to one's life foundations.
Even before being agreed, contracts in this life are being mentally pre-defined and pre-limited by a self-created rule about compromise.
Since all human experience proceeds from the seed of belief, it is wise to become conscious of one's beliefs. Human beliefs are the absolute foundational building-blocks of human reality.
Is it your intention to pre-limit all contracts via this fixed belief, justifying a self-concerned motive, and leaving less room for potential new ideas, adaptation, and growth?
If so, it is wise to plan for a marriage union which is highly formalized, in which the partners maintain parallel but independent lives, and which may endure socially but cannot mature psycho-emotionally as neither partner's evolution can be accommodated by adjustment of the contract.
Das commentary of Shani-Simha:
"Trouble and sorrow through accidents, partner and children.
Although you may have studious and good looking qualities,
"Progress comes by maintaining constant effort in daily practice."
~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso (1997).
The resistance to the unpleasant situation is the root of the suffering. ~~ Be Here Now 1931- Baba Ram Dass
file update: 07-Aug-2017
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