Traditional Jyotisha Remedial Ratana for Shani
BP Lama commentary Shani Mahadasha
Om Sham Shanaishcharaye Namah
Om Sham Shanaishcharaye Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Saturan * Kevan
Sauran * Shamash
Kronos * Kaivan * Khima
Ninurta * Anu * Ani
"The Old Sun"
Virgo * Absinnu
Shani-Kanya game-plan scripted elements may include:
superb placement for public servants, social workers, physicians in public medicine, military, legal defense, officers, health scientists
The resistance to the unpleasant situation is the root of the suffering. ~~ Baba Ram Dass
Beech Forest on the Milford Track in New Zealand * photo by Reed Koch, 2017
Shani-1 = resistance to impulse + obligation to make regular, stepwise movements
Shani-3 = messages, meetings, evangelism, courage
Shani-4 = resistance to parents + obligation to protect the root culture
Shani-5 = resistance to celebrity-romance + obligation to regulate creativity-children
Shani-6 = resistance to servants + obligation to regulate the workplace, the workers
Shani-9 = resistance to doctrinal change + obliged to assume the preacher-teacher-father role. Rigidly orthodox father-figures.
Shani-10 * resistance to lawful leadership roles + karmic obligations to hold iconic, highly visible public roles
Shani-11 = resistance to friendly association + obligation to regulate earnings
Shani-12 = resistance to retreat foreign lands + obligation to take lawful sanctuary
Lake Tahoe, California
Karmic struggle to release the fear of Exploitation and Servitude.
Similar to Shani-Mithuna, there is a constant responsibility of problematizing and negative thinking when Shani occupies a rashi of Budha, involving a blanket presumption that whatever the 'problem' is, it is likely to get worse.
Furthermore, no matter what evidence of positive change might be noticed by others, Shani-Kanya may find the horizon of opportunity for positive improvement to be extremely limited. Seva is typically the best and often the only viable option for a peaceful lifestyle.
Neutral Rashi for Shani.
Shani is comfortable in the rashi of Shani's friend Budha.
Kuja in Mithuna, Kuja in Kumbha, and Kuja in Meena will cast disruptive drishti upon Shani.
*Seva* Service ministry can be exceptionally efficacious in the task of burning off the ignorance karma of Shani-Kanya .
Self-criticism and a crippling perfectionism which is an expression of the pervasive, structural fear (Shani) of making an error in logic.
This fear is compounded if there happens to be Shani drishti to electro-magnetic emotional Chandra.
Shani delays but He does not deny. The native can achieve (Shani) anything that other graha want especially Rahu who burns with desire (and again a more excruciating wait if Shani casts drishti upon Rahu).
However it is Shani's job to ensure that the wait is long .
Those who fear criticism are often raised in a home where criticism and perfectionism are used to control the children. Intimidating criticism and complaint (Kanya) about imperfection and error is used to exploit new beings. Blame, whether overt or subtle, is applied by the parents, the government, the local authorities.
Kanya, misappropriation, mis*giving, mis*take
The children develop anxiety (Shani) about making mistakes.
As a result, the children develop the habit of being critical of others (either silently or announcing it) as a way of shielding their fear of humiliation.
Shani fears Mangala. Shani-Kanya dreads being attacked by criticism.
Shani-Kanya's survival response to the threat of invasive criticism tends to be proactive criticism. The native complains constantly (albeit often silently) which creates a psychic shield intended to ward off the invasive complaints of others.
Accusing behavior of course creates distrust in the home and the workplace. Relationships personal and professional may seem incapable of sustained balance.
A moment of truth may occur during Surya bhukti , if Surya is strong. Surya often is able to shine a bright light upon the subtle, embedded sense of obligation (Shani) to blame, accuse and problematize others. However this is not usually a pleasant experience at first.
Cold, dark-blue Shani is quite happy living in hospitable greenish Kanya rashi and Shani does not like Surya's overly clarifying yellow-orange bright lights!
Shani's survival pattern can be painful to see.
The native is often unaware that constant criticism is hurtful and furthermore the accusative stance may be causing the native to become disliked.
o ne has been socialized (Shani) to point out the errors of others, and it may seem not only normal but also intelligent and proper to continue to do so.
Intelligent Discrimination Budha-Kanya
Sharply technically discriminating Budha finds His uttama- in Kanya. Budha-Kanya is an agent of detailed, highly rational analysis which is entirely mental, occurring in the world of thought. Budha-Kanya is simply an articulate announcer and His reports carry no inherent social or interpersonal judgment.
Punitive Discrimination Shani-Kanya
By contrast, Shani's uttama- is Thula = social justice, balanced contracts, and fair treatment under the law. Shani is welcome in Kanya the rashi of friendly Budha, but Shani is unable to make fine distinctions.
Shani is blunt, not sharp. Shani is material, not mental. Shani-Kanya criticizes chronically, but His criticism is insufficiently discriminating and therefore its results are logically incomplete. Shani is ignorant (not-knowing, in darkness).
Shani-Kanya generalizes at the level of class-rank in His logic and He typically fails to achieve true accuracy because He does not examine an adequate amount of specific data. uttama-Budha on the other hand can process a tremendous amount of detailed examples in order to prove any rule; thus the rules concluded by uttama-Budha are typically well-proven.
Rather than pursue a complete analysis, Shani repeats a litany of truisms and social generalizations. Shani-Kanya's main categorical tool is social rank, class, hierarchical location.
Anxiety about Correct Behavior
Shani-Kanya can mark a person who has anxiety about their own mistakes and who criticizes others as a survival method of controlling that fear.
If consciousness remains low while Shani gains power due to favorable bhava, one may experience a continuous obligation to criticize the people who serve in social governance roles (Shani).
However if consciousness is high, one may exercise the more beneficial level of critical thinking which analyzes the guiding ideas, systems, and programs which inform and instruct social policy.
Criticism Karma embedded within Social Norms
Shani-Kanya's complaining, analyzing, assigning blame and error is so structurally normalized into the personality that it seems obligatory.
Discovery of Shani fear and its power to block progress in life is often a long-delayed process because Shani embeds His karmic resistance into the fabric of society, beginning with parents and continuing into the hierarchical structure of social government.
However it can be detected, primarily by the method of tracking patterns in one's own failure to reach goals. Whenever a goal is cherished and yet the experience is delay upon delay, scarcity after scarcity, the pinch of insufficiency,"not good enough" it can be surmised that one is in the process of earning wisdom via the steps and set-backs experienced in blocked movements toward that important goals.
Conclude the Karma
The lesson of Shani-Kanya is that it is often helpful to criticize society, criticize ideas, criticize behaviors, criticize external objective things. Clear and objective analysis is a splendid mental tool granted to humans by Divine providence, and it can be very useful when properly applied.
However it is never beneficial to criticize people. Behaviors, yes - people, no.
In fact, for the Shani-Kanya nativity, criticism of other beings must slowly but steadily replaced with compassion for all beings.
The kernel of the lesson is indeed to sloooooowly overcome the early training that was received by early karmic agreement with the beings who were scheduled to be the parents. And sloooowly replace the presumption that it is necessary to correct others, analyze and report upon the errors of others, and judge the worthiness of others.
With time, an understanding comes that what appear to be character flaws displayed by the people surrounding one's life are indeed organically correct traits for those individuals at their precise location on their own spiritual path.
Once the wisdom of"errors are not possible on the spiritual path" is established, then it becomes possible to employ Shani-Kanya's sharp analytical skills to more helpful tasks. Critical analysis of public (Shani) logic such as errors in government legislation or social programming can be very helpful when offered in a spirit of true service (Kanya).
However Shani-Kanya must be ever-diligent to distinguish (Kanya) between criticism of persons (unhelpful, ultimately boomerangs upon oneself) versus criticism of objective ideas, plans, systems, laws, regimes, behaviors, situations.
Shani-Kanya can be a genius of eliminating pollution (Kanya) which is extremely pervasive, particulate, nearly undetectable because it is so deeply embedded into the material reality.
Not only physical pollution but also social pollution, such as bigotry and prejudice -- and interpersonal pollution, such as blaming others for one's own karmic dilemma.
Blame and bigotry are crippling errors of thought which Shani-Kanya is extremely well suited to *systematically* eliminate via criticism of the erroneous logic (Kanya).
Shani-Kanya is a superb placement if correctly understood and applied, with the mature understanding that everything related to Shani takes a loooooong time to achieve.
Kanya-Shani provides similar effects compared with Shani in Ari Bhava.
An excellent position for:
any professional dealing with victims and victimology = the problematizing argumentation of ego-attachment to suffering
exponents of blame, accusation, he-said/she-said karma in relationship betrayal
advocates for the poor and exploited
physicians dealing with chronic, iatrogenic, and environmentally-caused disease
negotiators dealing with chronic ethnic and religious conflict
social workers serving clients with domestic violence and addiction cycles; repeat offenders in the criminal system; those suffering "generational poverty"
entertainers serving a socially marginalized audience
One is obliged (Shani) to pursue chronic (Shani) arguments (Kanya) and apparently irresolvable conflicts (6) embedded into the very framework of society (Shani).
Karma of persistent and intractable (Shani) problems (Kanya) manifest in the lower classes, amongst the ignorant and unhealthy, or in the company of those committed to maintaining conflict .
In sum, one is charged to work continuously upon problems regarding which there is chronic resistance to a solution.
Preference for defining an argument rather than envisioning a solution to the problem.
On a personal level, one may complain regularly (Shani) about marital, health or financial problems. These difficulties are typically the result of one's own belief in the fixed (Shani) nature of marital or physical disharmony, and often also the result of a family pattern of resignation to repeating dysfunction rather than acceptance of possibilities for change.
At the lower levels, one may be locked into a repeating set of personal problems which enforce a continuous inner argument . Personally prone to complex illnesses and financial troubles.
Higher levels include professional medical service and legal service to the victims of broken contracts; here the argument is just as detailed and the problems just as chronic, but one is fortunate to serve others rather than to suffer personally.
On a social level, the service professional may feel burdened by sobering, highly organized knowledge about social problems especially poverty, oppression, and disease. Lower consciousness is to negative outcomes; higher consciousness is neutral toward negative outcomes. Concerned with chronic world ailments like war, famine, epidemic disease, pollution and overpopulation.
Shani-Kanya is a helpful placement for any type of responsible work with victims of imbalance-seeking-a-remedy, accident, injury, and disagreement.
On a personal level, The employees or servants (Kanya)withhold approval. Much struggle in the workplace due to absenteeism. The work of inferiors falls upon one's shoulders. One feels beholden to the servants or the workers.
Often a lower-level manager who becomes enslaved to the small details of operating a shop or corporate department, or a farmer who has trouble from livestock or unproductive farm-hands.
Digestive complaints due to worrying about getting the work done on time.
Displaced analysis due to trauma of extreme conflict. The child of persecution and war, esp. war between the parents. Fearful. Life is about having problems. Will not allow a problem to be solved. Disliked and mistreated by problem-solvers such as physicians, financiers, and police.
Shani-Kanya = chronic (Shani) complaining (Kanya).
The nature of the delay (Shani) is that until the distinction is established between criticism of subjective persons versus criticism of objective social behaviors, one remains locked into the obligation to remain unsatisfied.
Satisfaction = balance = 7. Kanya = 12th-from-7 = unsatisfied.
Criticism used as a method of social control. The analytical mentality is trapped in Shani's negative materialism, and Shani-Kanya is bound to an endless cycle of criticize-and-complain.
In the classic stubbornly repetitive ignorance of Shani, Shani-Kanya may complain bitterly of the many imperfections one observes. Shani-Kanya = a master of"what doesn't work". Beset by constant reminders of imperfection, Shani-Kanya responds to an imperfect environment (especially an imperfect partner) with multiple reminders of disputes, treachery, broken promises and collapsed agreements.
Shani-Kanya may feel pressured (Shani) to correct the imperfect people and flawed designs of this world.
Ultimately Shani-Kanya causes separation and delay through constant criticism. Blaming behaviors eventually erode the will of the parties to make corrective efforts. The method of dissolution constant argument showing that the partner is not perfectly upholding the contract.
Typical of Shani, Shani-Kanya has no idea that it is one's own inner imbalance-seeking-a-remedy which causes the perfectionism which causes the collapse of most designs and agreements!
St. Patrick in a stained glass window in the Cathedral of Christ the Light in Oakland, CA (USA). St. Patrick was a Christian missionary, a patron saint of Ireland. Born CE-387; died CE-493
|Marriage and Intimate Relationships|| |
Along with Shani's characteristic materialism, Kanya is a challenging position for happiness in intimate relationships.
When Shani gains strength in kendra, a disordered process of internal argumentation = perfectionism may define the mentality.
Under oppression of perfectionism, no statement or behavior is valid unless it's perfect.
Tyranny of self-doubt, chronic complaining and persistent lack of confidence may become pillars (kendra, corners) of the personality.
Shani-Kanya is particularly virulent in navamsha, where is indicates a pattern of litigious argumentation within core partnerships..
Like all Shani-related matters, the effects of Shani-Kanya may improve with maturity. Intentional self-correction may increases with bitter experience, and certainly prospects will improve after the age of 60.
|Institutionalized (Shani) Criticism (Kanya)|| |
Shani-Kanya = enforced complaining and fault-finding. A sour or irritable feeling due to poor intestinal digestion, ultimately due to poor"mental digestion". Cranky and chronic (Shani) malcontent.
In navamsha 1 or navamsha-7, Shani-Kanya signifies a change-resistant (Shani) marriage partner who picks at the spouse. Or indeed, the same irritability and fault-finding may be found in the behavior of the native. (depending upon the 80/20 rule for interesting who's who in the navamsha)
Shani-Kanya may prosper in all professions which require strict (Shani) argumentation (Kanya) and tightly regulated (Shani) control of fine details, clinical environments, or service ministries (Kanya).
Maturity = the key to success with any placement of Shani. With maturity. Shani-Kanya can provide high levels of mental and material discernment. A careful bookkeeper capable of sustained discipline in handling extensive financial detail.
Das commentary: Shani-Kanya,
"During Saturn ruled periods especially,
At the same time,
Om Sham Shanaishcharaye Namah * Om kram kreem kroum sah bhaumaya namah
B.V. Raman , A Catechism of Astrology .
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?
"No such general rule can be given. It depends on the position and ownership of the aspecting planets. Saravali ascribes the following results:
NASCAR 1951-2001 motorsports Dale Earnhardt 's fatal auto racing crash occurred in Shani-Chandra bhukti . Chandra dhanapati-2 in 8.
Shani in 6/8 angle to Kuja + uttama-Surya, in a chart surging with warrior's hot, metallic, competitive winning power and while calmly handling (Shani Kany-4) the required brushes with death.
Often a short-lived incarnation.
||Although only Guru and Rahu cast trinal drishti, all planets enjoy comfortable relationships when they occupy a mutual trine. This is a gentle and easy angle.|
Excellent placement for public life, but the mutual aspect between Shani with Mangala mayproduce a no-movement crisis at some point in the career. the native is exceptionally logical, analytical, litigious, and verbally confrontational.
Due to the irresistible force meets the immovable object relationship between Shani + Kuja, the style of expression will be passive-aggressive with a tendency toward betrayal of promises.
Although considered fairly easy to deal with due to a proletarian presentation style, during Shani or Kuja periods the native may be perceived as a liar or a cheat.
Kuja sees Budha as a planetary Enemy; Mars never flourishes in Budha's signs. Budha's home environment mentalizes Kuja's natural sexual-athletic vitality and distracts the native from the bodily signals.
Irregular eating and sleeping. Much helped if Budha occupies Mithuna or Kanya, although assistance from landlord Budha can make the native rather overly curious about young and attractive members of the opposite gender -- and quite chatty!
Even the mutual aspect from Kuja in Mithuna is not so harmful however, since in that configuration, both planets will occupy a sign of Budha.
of course, Budha is a highly impressionable graha who very much reflects the disposition of His lord. Therefore Budha's lord must grant a positive character to Budha in order to produce the best results.
Shani is strong in friendly Budha 's rashi; Mars is strong (if highly dysfunctional) in friend Chandra's sign. Their angle is non-invasive 3/11.
Mangala = nichha-Karkata rashi. This placement suggests passive-aggressive manipulation, psycho-physical "squeezing" extortion or intimidation behaviors, and "anger-management" problems exacerbated by a denial of the originating emotion (anger).
Unless nichha-bhanga corrects the dilemma, nichha-Kuja will cause psycho-emotional trouble expressed in predatory perpetration of the parents' (Karkata) historic misbehavior toward their child. nichha-Kuja is nearly always a signal of exploitive parenting.
Yet Shani's agenda of imposing a rule-ordered social setting is not harmed.
On the surface, civilized life goes on. The person will likely be permitted to have some measure of emotional trauma in their personal life without suffering excessive social punishment.
This is quite a challenging angle, involving dissolution and loss caused by adjudication of fantasy ideals (Simha, 12) with working-class necessities (Shani-Kanya).
One wishes to produce a kingly or entitled political-celebrity power (Simha) yet Shani-Kanya is rooted in obligations to attend to matters of the service class.
One may represent a certain style of political argument, featuring a cause that promotes the ostensible interests of the lower classes in a class-conflict rights entitlement competition.
Produces a "proletarian person" with a conflicted or inconsistent social personality, flaunting a social style that is both privileged-flashy (Simha) and humbly affiliated with the working class hoi polloi. (Kanya)
Due to uncomfortable constriction upon 12th imagination, there may be mental health implications of suspicious paranoia or feelings of disrespect or social invisibility
Difficulties to be expected during the Vimshottari period of Shani-Kuja
when Kuja occupies 12th-from-Shan simha rashi.
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In general, two enemies too close creates a bad situation. However if Budha is well placed, this yoga can produce a journalistic or logically argumentative powerhouse.
Kuja sees Budha as a planetary Enemy; Mars never flourishes in a rashi of Budha.
Kumara's home environments - Mithuna and Kanya-Parthya - overly mentalize Kuja's natural athletic vitality, which distracts the native from the natural, instinctive bodily signals emitted when we do too much or too little of a life-sustaining behavior.
Much helped if Budha occupies Mithuna or Kanya, although assistance from landlord Budha makes the native rather chatty!
However beware that Kuja in Kanya is prone to passive-aggressive criticism. It is much easier to criticize than to act.
In general, two enemies too close creates a fretful situation. Troubles intensify during Budha Mahadasha, although much depends on the angle between Professor Budha and His two tenants in Kanya.
For Mesha lagma, Shani-yuti-Mangala-Kanya-6 can produce high blood pressure due to internal argumentation. Often the person feels irritated by the errors of others, yet the ongoing interior narrative of criticism and complaining is felt as unsafe to verbally express. This looping litany of complaints ( 6) can build up and cause digestive or pressure imbalance-seeking-a-remedy within the physical balancing systems, especially the paired organs get thrown off balance. So it is always a good idea to check in semi-annually with an Ayurvedic physician to keep the body as healthy as possible, and to meditate or write or find another release for the criticisms and litigious blaming which incisively critical Mangala-Kanya likes to produce!
On the other hand Shani-Kuja in Kanya-6 is an excellent combination for professional service in the medical sciences, especially diagnosis, drugs, and treatment plans, any type of analysis of any logical process, esp"problematics " problems which by their nature are inherent in a fixed environment and can't be eradicated but can be mitigated, reduced, re-arranged, adjusted etc.
It is also a great combo for human-resources work, benefits administration, anything to do with employees-servants payments ( 6) or healthcare.
The main challenges arise during Vimshottari periods of Kuja.
Shani occupies the inauspicious 12th-from-Mangala. During the Vimshottari Mangala-Shani bhukti , one may experience a severe energy deficiency and all physical initiative goes into the doldrums .
The forward-driving engines of athletic, physical, yang, competitive energy may grind to a halt . Thula-Vanika * Balance in relationships both personal and professional becomes exceptionally challenging to achieve.
The reason for this event is subconsciously held fear of attack due to arrogant individual aggression against the tribal ethos.
The fear is left over from previous incarnations when one insulted the group ethic, and was fatally ostracized. In a parallel life , one was driven from the village with burning torches, or forced into the wilderness to starve.
Rather than unconsciously repeat (and repeat, and repeat) the "negative expectations" drill, it is recommended to address this karmic fear completely and thoroughly.
Modern tools include psychotherapy and reflective meditation (bhava-12).
If the fear can be exhumed from its control position in the subconscious hiding place, the energy will return.
Profitable and friendly. Anti-movement, anti-change Shani casts "freezing" drishti upon the muscular, penetrating and psychologically incisive Mangala. Eventually there is a "stop movement" event that prevents the native from going as deep into the object of pursuit as one might otherwise desire.
Dignified public service. No mutual drishti.
the 5/9 amsha = benefits activities of politics (5), celebrity, entertainment (5), philosophical study (9) .
Although only Guru and Rahu cast trinal drishti, all planets enjoy comfortable relationships when they occupy a mutual trine.
This is a gentle and easy angle between the two normally contradictory forces of movement (Mangala) vs stasis (Shani).
The physical energy channels successfully into commercial success and the social order welcomes the information one produces.
A lawful and materialistic personality with conventional behaviors, unless the teachings of Budha the ruler of Professor Shani are subject to prolonged and repeating lessons (usually via constrictive drishti) .
This is quite a challenging angle, because one is striving to produce a creative expression that is understood by Everyman.
The expression of Professor Mangala is controlled by Professor Shani's conformist, disciplined, regulated regime. The rules of argumentation must dominate.
Rules for musical composition, "hooks " etc.
Rules for choreographic notation
One must endure a rigorous inner austerity in order to produce (Mangala) well ordered movement that is accessible to the masses and the classes (Kanya-Kumbha).
Health Difficulties related to digestion vs muscular movement to be expected during the Vimshottari period of Shani-Kuja
when Kuja occupies 6th-from-Shani -- exempli gratia, Kumbha rashi.
Much traction or getting stuck in relationships. Tendency for the core relationships to become elder-younger (Shani-Mangala) with all of the difficulties of the opposition of those two sets of behaviors, eg steady vs active, old vs new, conventional vs innovative.
Also enter the dynamic of Guru-Budha = wisdom vs. analysis, inclusive vs. discriminating, teacher vs technician, religion vs commerce, guru vs sishya
Icicle Creek, Chelan County, Washington State
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~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso (1997).