BPHS Shani Mahadasha
Om Sham Shanaishcharaye Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Kaurpi * Kita
Saturan * Kevan
* Sauran * Kronos * Kaivan * Ninurta
"The Old Sun"
Shani-Vrischika game-plan scripted elements may include:
Mount Fuji, Japan
Shani-1 * resistance to impulse + obligation to make regular, stepwise movements
Shani-2 * karma of historical values + obligation to lawfully conserve
Shani-3 * karma of collaboration + obligation to respectfully discuss
Shani-4 * karma of mother-morality + obligation to protect the ethnic folkways
Shani-5 [extra stressful] * karma of celebrity roles + obligation to deliver courtly entertainments. Usually, trouble from Children.
Shani-6 * karma of accusation and disease + obligation to argue-defend-explain
Shani-8 * karma of hidden forces + obligation to lawfully keep secrets
Shani-9 * resistance to change in doctrine + obliged to take preacher-teacher role. Rigid father.
Shani-10 * karma of leadership roles + karmic obligation to fulfill iconic, highly visible public roles
Shani-11 * karma of friendly association + obligation to regulate community systems
Shani-12 * karma of retreat + obligation to lawfully withdraw
Mangala = neutral toward anti-movement Shani
Professor Shani working the the classroom of Vrizchika rashi must teach a challenging lesson. He must instruct on the topic of eruption, the rupture of old containers. He must drill the student in the ways of sudden, forceful, and unexpected changes (Vrischika) . He must teach on the lesson of hidden agencies, unknown the recycling of energy into new forms.
Professor Shani is the agent of "no-change", conformity, uniformity, non-movement, non-innovation, freeze-up, seize-up, stop. Shani's rashi shows the environment that He must be situated within, yet He must always resist. Shani's rashi shows the difficult environment with its features and actors, who create the venue in which Shani expresses fear, anxiety, and punishment, along with stepwise earning of the privilege to advance in hierarchies and imposition of lawful social order.
In Vrischika, Shani says "no" to the mysterious, invasive, penetrating, sometimes sneaky, unexpected, disastrous, implosive, catastrophic, emergent, surgical, transformative characteristics of Vrischika. Although Shani cannot prevent the existence of Vrizchika's hidden agitations, its sexual mysteries, or its ability to discover hidden assets, Shani can prevent these behaviors from moving forward.
Shani fears invasive movements in Vrischika. Shani resists penetration. Shani resists sudden transformations, new identities emerging after catastrophic change. He hates the irregular, the unanticipated, the instinctual, and the sudden - yet these are precisely the actions of Vrischika.
Shani does His best to deny, withhold, constrain, and restrain action but in Vrizchika the rashi of active, competitive, aggressive Mangala, Professor Shani feels intimidated and always under attack by a younger, bloodthirsty avenger. Therefore Shani becomes quite weak in Vrischika. Psychologically, Shanaicarya is always on the defensive. He fears that people are trying to penetrate His inner core, get into His inner sanctum, crowd Him, invade Him, drill into Him. And living in this state of fear wears Shani down.
The people around Him are controlling, subtly manipulative, unpredictable, harboring hidden forces which threaten to attack Shani at any time. Shani's job is to say"no" to sudden changes, particularly identity changes; He resists surgeons and psychiatrists; He resists anyone trying to invade His secret inner world; He freezes their predatory actions in real time; He stalls and prevaricates to distract and discourage the predators. Shani tries to prevent drilling, mining, incursion, discovery, revelation of secrets.
A person with Shani in Vrizchika is typically rather hard to interpret because their defensive stone wall (Shani) protecting their inner reinvigorating life-force writhing fuel core (the inner snake, Vrischika) is so cold and so thick and so determined to ward off intruders. More than anything, Shani-Vrizchika dislikes sudden upheavals and forced changes of identity; yet this is precisely the karmic situation which must be apprehended and regulated.
Shani has to learn to order this hostile environment through regulation of behavior not cessation of behavior. He must to apply His resistance judiciously so that life itself does not come to a halt via His inability to respond and adapt in a disastrous upheaval.
The particular karma of Shani-Vrizchika is often poisoning, albeit typically not physical poison but rather the psychological poison of fear of annihilation by shadowy, controlling predators and resentment of a lifetime under attack by an unending series of emergencies.
Shani periods tends to generate various emergency scenarios, including unexpected deaths or difficult births, urgent need to defend hidden assets or keep the cover on occult knowledge, or profound but slow invalidation of an outdated identity which forces a painful emergence of a new social role.
Typically the agents and the processes of regeneration and rebirth obliged by Vrizchika meet with staunch resistance but despite Shani's one-step-forward, two-steps-back pattern of frequent freeze-up that stalls forward movement, one will reinvent oneself by the end of the period or the transit.
karma of Sudden Change and Quick Transformation
Shani-Vrizchika operates from the expectation that 'what can go wrong will go wrong'.
Shani tends to put most of His regulatory, ordering, step-wise energy into building a shield of resistance against sudden, forced changes.
One lives in terror of sudden attack as if"under siege".
Often the parents were the first psychological attackers, and social conditions of the upbringing were rife with threats of annihilation specifically 'slow poisoning'.
Co-lord of Vrizchika = Ketu. Focus and location of Shani's difficult work depends considerably upon the placement of Ketu.
The most beneficial placement = Ketu in Bhava-8 which gives unrestricted access to "open secrets " via ability to detect patterns in apparently scattered movements
Life-force vitality starts out fairly low due to most resources being deployed in battle. But reserves of available life-force increase over time. Shani gives better results with age, and the second half of life is always better with this placement. Eventually Shani-11 comes to understand the nature of the battle and this hard-won understanding deploys one's energy in a more shrewd and effective manner.
Compensating Jyotisha factors can increase or decrease the vitality levels at birth.
Gains of strength are expected when Shani = in kendra. Shani in Vrizchika will gain the power of Endurance when in parivartamsha with Mangala in a rashi of Shani.
Additionally weakening of this disadvantageous placement may occur if Shani is simultaneously fighting other battles, such as Shani in hostile putra bhava or Shani-yuti-Rahu , which are both rather debilitating situations for the Lord of Static Anti-Change.
Overall however it is a"slow start" placement characterized by a fear of invasive, dominating personalities which creates a psychology of resistance (Shani) to regenerative change (Vrischika) in the context of constant (Shani) regenerative change!
Resistance is Futile = begin Yogic Consciousness
The karma of Shani in a hostile rashi of Mangala is that precisely those invasions and intrusions that one resists will surround and dominate one's reality .
Better life in the Second Half
Shani in Vrizchika is similar to Shani in randhra bhava = it lengthens the lifeline somewhat.
Available reserves of life-force energy actually increase in the second half of the lifetime.
Shani-Vrizchika = ultimately a yogic character due to Shani's survival resistance forced to balance against Mangala's sudden change aggressions and eruptions.
Shani-11 breaks through to the next level of consciousness, having gained a working appreciation of the role of hidden (Vrischika) invasive (Vrischika) transformative and tantrik forces in the operation of the universe.
Once in possession of this hard-won consciousness, Shani-Vrizchika may evolve into a splendid tantriki, healer, and guide.
Incomplete Understanding of Life-force Impulse
Karma of Sudden Shocks
Shani is fixed, formal, and materialistic. Shani seeks to prevent change . When Shani sets a skeleton or structure, He wants it to remain permanently. Any alterations should remain entirely consistent with the principles of the existing structure. Innovation is not allowed. However, Mangala is the great innovator and challenger. Shani is unhappy and on the punitive defensive when He is born in Vrischika.
In Vrischika, cold, dry, brittle, and hard Shani is under attack by aggressive, young, hot, bloody enemy Mangala. In this hostile environment, Shani feels constant anxiety of imminent and uncontrollable change - particularly, the intensive form-change of biological death.
Yet, Shani has a special affinity for randhra bhava and for Vrischika. Although Shani characteristically resists form-change, Shani is nevertheless the constant-karakatwa for the inevitability and finality of death.
The immovable object (Shani) has met the irresistible force (Kuja). The result is typically a somewhat passive-aggressive style of resistance with a long-term agenda (M Gandhi ) to try to control the uncontrollable, and to attempt to personally manage powerful cyclical forces of sudden often catastrophic change.
Shani-Mesha fears physical attack.
Shani-Vrizchika fears attack by invisible forces, such as psycho-emotional or psychological attack (including brain-washing, self-doubt, and insanity).
Unlike Shani in Mesha who lives in a state of reactive fear and trepidation, Shani in Vrizchika maintains a state of irritated frustration with uncontrollable changes and angry karma of penetration (Kuja) by the forces of self-destruction and traumatic shock.
Psychologically, Vrizchika Shani endures a lifetime pattern of chronic intractability in matters of secret (8th) workings of the life- force (Kuja). If Shani is well placed (e.g., yogakaraka) one may obtain substantial knowledge of the occluded shadow-world to which the life-force retreats in preparation for its next eruption.
However Shani-11 will never be lulled into a state of fascinated trance, vulnerable to invasion (Kuja) either by healing forces or by evil powers unknown. Shani-Vrizchika is generally alert to the constant potential for psychic attack. The psychological barriers to penetration by unknown agents - whether those agents are good or bad - are sturdy, thick and strong.
One cannot accept the existence of shapeless, undefined energies or random occurrences. One asserts the presence of a principled, structured framework in all matters of the mysterious occult. Death is accepted as a permanent feature of a fixed-pattern life cycle. But the natural volatile terror of the "unknown" in death, for Shani in Vrischika, must be ordered and regulated through karma of over-reactive emergency and constant psychological control.
Death cannot be interrupted but it can be prepared for in a disciplined way (Shani) on a personal level. On a social level, under the direction of Vrizchika Shani, catastrophically destructive and violent upheavals such as social revolutions are materialized, systematized, and contained.
There is little enchantment with mysterious secrets. Confidential information is felt as a burden. Psychological secrets however fearful (Hitchcock) must be made public (Shani) via some systematic method that strengthens the fabric of social understanding. Naturally as the primary agent of karma Shani will require Shani-11 to bear a heavier than average quota of secrets, and thus Shani-11 is often called into vocations like psychiatry, astrology, pastoral counseling, secret police, and political advising.
The family member indicated by Shani's bhava is often a highly secretive and controlling person.
Even in nativities which show liberation from fear via parivartamsha correction
this karaka-agent is often a catastrophic influence which generates a lifelong duty to carry on a hidden (Vrischika) legacy.
As always, Shani does better in upachaya bhava 3, 6, 10, and 11 and in rashi of Thula, Makara, or Kumbha.
The struggle to manage trauma (Vrischika)
Vrizchika = death-and-rebirth. Shani = karmic obligation.
In the present life, Shani-11 will feel forced (Shani) to re-invent (Mangala) the social status (Shani).
One fears the consequences of loss and re-birth. One resists (Shani) the flow of energy (Mangala) required to move through major life cycles including shock and emergency.
Yet, one is obliged to endure a series of shocks tied to the movements of Shani and Mangala, including the difficult Shani-Mangala and Mangala-Shani periods, as well as the period of lord of randhra bhava.
Despite the fear of sudden eruptions of violence , one may respond violently in the attempt to fend off threats to one's survival (Shani).
Despite feeling intimidated by those more aggressive than oneself, and reluctant to engage in upheaval of the established order, one may be the object of unlawful activities and indeed be required to break the law oneself.
Life presents an endless, seemingly relentless, series of shocks which require perpetual (Shani) self-re-birth. The keynotes of Shani are subject to constant and occasionally catastrophic upheaval.
Vrizchika modus operandi = tantrik, intuitive, hypersensitive, restless and alert . The shaman-hunter's musculature is poised for pursuit of the quarry. The body is energized, senses on alert, searching for movement. All awareness trained to detect the life-force of the prey.
Fearful Shani controls the threat of emergency by being chronically over-prepared." Emergency Preparedness ". Dicey position. Repressed anger. Obligation to do Transformative work with scarce resources . Kuja's tantrik drive to gain power by discovering the hidden secrets of human motivation conflicts with Shani's mandate for conformity, stability and rules. Displaced magical and psychic powers due to death of tantric guru or rejection by spirit guides. One knows the spirits are there, but beings without bodies tend to be threatening and conflicted rather than supportive, and one often chooses to avoid them.
Dicey position. Repressed anger. Obligation to do Transformative work with scarce resources .
Kuja's tantrik drive to gain power by discovering the hidden secrets of human motivation conflicts with Shani's mandate for conformity, stability and rules.
Displaced magical and psychic powers due to death of tantric guru or rejection by spirit guides.
One knows the spirits are there, but beings without bodies tend to be threatening and conflicted rather than supportive, and one often chooses to avoid them.
Blocked sexual-muscular instincts
Oppressed vitality of pursuit and limitation upon the force of movement toward the object of desire; repressed drive toward healing transformations. Imposes a painful sense of psychic separateness and abandonment regardless of material support. Tends to stay stuck in the fear of annihilation, choosing to work rather than heal.
Can give good career results with parivartamsha yoga or kendra location, although generally not well-liked in the work-place due to intense, driving, critical work style. Workaholic. Without a supporting yoga, Shani in Kuja's shaman-hunter sign is moody and unpredictable . Follows their intuition without regard to due process. Because of this trait, best suited to independent and esoteric work.
Frustrated by attempts to do two mutually exclusive things: achieve leadership recognition and risk following their intuition. Seeks a wide scope of power but cramped by limited resources. Technical expert who wants opportunity and promotions yet dislikes conservative management. Feels cramped by mindless bureaucratic routine yet afraid to risk losing what power they have.
|Karmic limitations and delays|| |
Shani-Vrizchika imposes the karma obligation to learn to accept limitations (Shani) in matters of penetration and discovery of secret wealth, hidden liaisons, and occult knowledge of the conditions of death (Vrischika).
The going is slow however with Shani-style perseverance and the fullness of Time the hidden truths sought will be revealed.
Shani-Vrizchika = typically burdened (Shani) with responsibility for revealing a mysterious truth (Vrischika) to the lowest-common-denominator level of the public (Shani).
Yet Shani's environment (Vrischika) = impatient, instinctive, bloody, primitive, sexualized, and prone to fighting (Mangala)
Few persons in the society into which Shani-11 is born (Shani) are supportive of one's systematizing, regulatory work in matters of mystery and deepest truths . Most components of the social order are in fact specifically adversarial and hostile to Shani-Vrizchika's work.
Shani must attempt to cool, delay, slow, order and legally regulate Vrizchika'shot-tempered, aggressive, invasive, explosive environment.
There is considerable social hostility to the Shani's karmic obligation. Shani must lead a primitive force (Mangala) into a more orderly social system informed by deeper truths. Vrizchika = violently explosive, eruptive, invasive, and largely uncontrollable by mere humans.
This difficult work agenda places Shani-Vrizchika in a state of relentless stress and anxiety. Even with the best Jyotisha placements, such as Shani = yogakaraka for Thula or Vrishabha, one often feels isolated, frustrated, overwhelmed, and exhausted.
|Examples = success after a long struggle|| |
Obligation to regulate the orderly transformation of societyvia the Conditions of death
Must discover a system which allows society (Shani) to persevere against the onslaught of cataclysmic seizures and eruptions of violently transformative hidden animal force.
|Stress zone:|| |
"hidden" parts of the sexual-reproductive system, uterus, ovaries, prostate, the secreting glands
Das commentary re: Shani in Vrizchika
Chicago Winter * l'hiver de Chicago
"Progress comes by maintaining constant effort in daily practice."
~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso (1997).
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The karma of the unpleasant situation is the root of the suffering. ~~ Ram Dass