BPHS Shani Mahadasha
Om Sham Shanaishcharaye Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Kutumbha * Koza * Dhana
Saturan * Kevan
Sauran * Shamash * Kronos * Kaivan * Khima * Anu * Ninurta * El * Eli
"The Old Sun"
the second house
Old hoards. Old knowledge. Old treasuries. Sigh.
must preserve * rigidly structured lawful values
Perceived punishment-energy may be applied toward acts of speaking (2) truth that is not socially accepted or not permitted within the family-lineage.
Professor Shani's classroom in bhava-2 features the experience of matching the fear of the family of origin , fear of the lineage, fear of language, fear of collected wealth, fear of treasury, fear of food, fear of talking.
Shani's instruction = "stop matching that which is not lawful to you" (stop matching the fears of others) and proceed with care.
Mt. Hood, Oregon * from Trillium Lake
from B.V. Raman . (1992, 4th ed.). A Catechism of Astrology . Part I, p. 100
"Q. 124 :
In Bhavartha Chandrika , it is said Saturn in 2 makes one a fool and a villain.
According to Bhargava Samhita , Saturn in 2 makes one learned.
How do you reconcile these two statements ?
Ancient authors generally emphasize different aspects of the question in their own way.
Saturn, a malefic by nature, can become a benefic by position and strength.
Saturn gives good Raja Yoga in certain positions."
~~ Gospel of Luke 11:34-35
"The light of the body is the eye:
therefore when thine eye is single,
thy whole body also is full of light;
but when thine eye is evil,
thy body also is full of darkness.
Take heed therefore
that the light which is in thee be not darkness."
|Shani-2 * The Elephant in the Room * Truths that Cannot Be Mentioned||
| Food and Knowledge: Family Values Lineage regarding Storage Reserves
Worth * Value * Evaluation * Assessment (2) |
Shani-2 does not indicate dehumanization nor any specific ideological rigidity (see Shani-9). Rather, Shani's narrative of insufficiency and constriction seeks to limit the unique personal independent entitlement to the treasuries of knowledge and material wealth.
One who has chosen to be born in a nativity featuring Professor Shani in classroom-2 is definitively intending to experience the deprivation and delay of valuation. Typically the native is born into a family with a genetically encoded scarcity lineage. The family imposes (Shani) strict rules which limit and restrict the movement of the native. The family lineage draws from akashic experiences which structure the expectations of the family in ways that impose tight and unforgiving restrictions upon in financial, nutritional, linguistic, musical, and sensual entitlements.
The family lineage requires uniformity and conformity to the lowest-common-denominator standard for social behavior. The family culture is materialistic, unsupportive, unavailable, punitive, restrictive, fearful, lawful, disciplined, and hard-working. Physical survival, a culture of self-denial, rigid legalism, and sensual deprivation are distinctive elements of Professor Shani's classroom experience. The native may be punished for breaking any perceived rule. In particular the rule against non-essential material acquisitions is a keynote of Shani's austerity program.
Before entering the present birth, one has agreed to accept a configuration of the game in which the strictures of Shani impose a denial of self-worth. According to Shani's detailed characteristics, the limts and laws of the family may be reinforced by a fear of sin, a fear of pollution, or another variety of f ear of social punishment for non-conformity.
From birth until age 36, the life circumstances may be distinguished by extreme lack of resources which cannot apparently be corrected by education, talent, intelligence, social connections, or other mechanism of social mobility. Shani ensures that the scarcity narrative remains fixed.
One may suffer the compounding of self-denial in the earlier stages of adulthood, as the friends, neighbors, classmates, and colleagues begin to acquire social valuation and material savings due to education, diligence, good fortune, or simple effort. Yet one's own coffers remain empty.
Beauty * Facial Features
Even the features of the face may be affected. Shani-2 does not signify unattractive features. In fact, one may be realistically quite handsome with the aid of stone-and-bone Shani who provides bone structure and darkening pigments. While one may display a slightly darker complexion than others from the family genetic pool, the architectural design of a Shani-2 face is usually benefited by the regular (Shani, lawful) distribution of facial features eyes, mouth and jaw, as well as a general appearance which is normalized and commonplace within the cultural circumstances of the family. There may be an obvious appearance of darker eyes however. Regardless of the shape of the overall physical body, Shani-2 indicates that the face is angular and boney with a firm jawline.
For Thula lagna nativities and Vrishabha lagna nativities, Professor Shani-2 becomes a yogakaraka graha. Shani-Vrischika-2for the Thula nativity, so long as His ruler Mangala is comfortably located in a kendra or a trine from Shani-2, suggests that the facial may appear more balanced and attractive with advancing age. This benefit to the facial appearance is often enhanced by the drying lines and silver hair of seniority. To a slightly lesser extent, Shani-2-Mithunaya also improves the face with age, so long as Budha is comfortably located in a kendra or a trine from Shani-2.
Because it is Shani's nature to restrict values entitlements, the native may be raised with a filter of limited perception which causes one to see one's own face as so plain and conventional that it lacks beauty entirely. Typically Shani-2 impedes the movement of the right eye.
Correction at Shani's Maturity age 36
Nevertheless given a sufficiently long lifetime, the self-worth which was suppressed and contained by the family culture may be recovered by the mature individual. Professor Shani delays, however typically He does not deny. Shani matures at age 36. After the age of 36, there may be a gradual release of the fearful conditions of low self-worth and the lineage socialization (Shani) which reinforces the low entitlements of the native.
Shani-2 can be distinguished from the similar but unique expression of Ketu-2. When Professor Ketu occupies dhanasthana-2, the presence of the chidrakaraka in the bhava of values may signify devaluation or anti-valuation (as Ketu disregards the valuation process; He does not get involved in the discussion of worthiness.)
Food * Mouth (2)
Shani the Survivalist signals the native to eat "stodgy food" which is dry, heavy, and sluggish in nature.
Shani particularly prefers the reserve-acquiring food to be frozen, cooled, have preservatives, be dried (ideally freeze-dried) be salted or preserved using minerals,
Shani the agent of scarcity and insufficiency also prefers food that is inexpensive, cheap, common, popular, bland (not unique), socially approved
Preservation * Conservation * Reservation
Durakakara Shani prefers durable, long-lasting foods of proven survival value. Therefore a long shelf-life is a feature of Shani-family food pantries. As well Shanicarya prioritizes proven survival foods that have been eaten historically over millennia by one's people. Naturally, given the human experience of drought and famine over recent millennia, Shani prefers starches, grains and cereals which can be stored efficiently and which release their nutrient slowly.
Shani foods are not concerned with and generally do not support non-Shani planetary agenda that are :
Weight * Wait
Professor Shani instructing from the classroom of bhava-2 gives the command to save and conserve-preserve-reserve organize orderly food storage including seeds and roots for future planting.
Shani signals the family (2) to obtain nourishment via foods that are commonplace, generally inexpensive, standardized, and socially approved. In the modern industrial economies these are generally factory foods.
Once consumed by the humans, these slow-release foods enter a state of storage within the physical body, and slowly form reserves in the form of flesh-body "weight" *"wait".
Professor Shani builds structure but He does not allow movement. Shani commands to build reserves; the command does not permit using the reserves.
It would not be a reserve if it was used. The reserves accumulate (2) and movement is stalled in a state of "weight/wait" which increases with chronological age and social maturity.
If Mangala, Surya, or Rahu have interaction with Professor Professor Shani teaching in classroom-2, no small amount of food anxiety including eating disorders stemming from internal contradiction within the family food-value traditions and cognitive dissonance may be experienced until the signal conflict is resolved.
Shani in bhava-2 * indicates that one's family of origin is an unhelpful obstacle, burden, or impediment (Shani) to one's own well-being (2). Speech is constricted, and punishment may be meted to one who speaks the truth. The lineage may seem old-fashioned, restricted, brittle, emburdened by duties, rigid, or fearful.
Shani delays, but typically He does not deny. Therefore, while the family traditions may delay the unfoldment of the values (including honest speech) which provide well-being, with the passage of time the truth often survives. Nevertheless, Shani-2 can be a hard row to hoe. Durokaraka Shani suggests that the elders typically have a dominant role in defining the family lineage.
The vocabulary (2) of limits, restrictions, and social approval may be a salient feature of the family identity.
Professor Shani, agent of "no exceptions" lawfulness, is the sworn enemy of creative, glittering, brilliant, ego-centric Professor Surya.
The term "family lineage" includes family-of-origin genetics and values transmission, family-of-upbringing values culture, and various family-replacing religious orders and mystical lineages where members have appellations like father, mother, sister, and brother.
Should one leave (or be rejected by) the genetic family, the receiving second-family (for example an adoptive family, or a monastic family) would continue the Shani-style traits of fixation upon rules of the social order, normativity, conventionalization, and work-as-life.
For reasons that are typically not known to either the native or to the family (Shani-2 ignorance, darkens the light of knowledge) one's family-of-origin may do everything within their power to oppress one's individuality, creativity, uniqueness, radiance, and joy of being special. The family delays, and often prevents, professionalization based on scholarship (2 = 10th-from-5th) rather imposing a work ethic that denies or invalidates knowledge.
If Rahu-yuti-Shani or Ketu-yuti-Shani, one may break away from this oppressive but lawful environment in an opportunistic, socially mobile fashion (Rahu) or an enlightened surrender (Ketu) that challenges the culture of uniformity and scarcity and amplifies the alternative agenda of Rahu's ruler.
Naturally if there are graha yuti Shani, or if beneficial drishti reaches into bhava-2, or if Shani rules or occupies a beneficial bhava measured from Chandra-lagna, the prognosis for oppression, scarcity, and refusal to acknowledge intelligence-and-individuality may be improved.
However on a broad basis it can be said that Shani-2 implies a stubbornly lawful and materialistic family whose commitment to the experiences of material scarcity and denial of individual genius is deeply embedded in their lineage history.
|Core Practice Environments which require repetitive drill and careful study :|| |
Parashari drishti to domains: 4, 8, and 11.
Practice, practice, practice in matters of:
Portland, Oregon, Public Library * Shani-2 conserved resources, databases, old knowledge collections
|Das commentary re: Shani in bhava-2|| Food |
"You may eat food not properly prepared at times. This is of course common in the West.
You can take it to mean that you will get polluted food. This is not good. Watch out what and where you eat."
"Saturn may at times make you speak rudely, untruths or indistinctly."
"Not always sweet to friends, but instead speaks a little harshly - a little intense and oppressive either in sound or concepts expressed."
"Soft spoken, mischievous."
"Eye troubles are common with this Saturn."
"Gains come through labor, land, building, farming, trading, minerals, transport, public appointments to office, investments, speculation and responsibilities."
"Gain and success through the metals, and good luxury in life."
" Loss of wealth accompanied by suffering at times. As the life goes by, gets wealthier, usually away from the city, state or country of birth. Gains come through Saturnian things like wood, coal, iron, oil, ink, hard work or heavy machinery."
"Agriculture may be a losing proposition for you."
"Acquires wealth eventually, and all other trappings of a pleasurable life."
"You must leave your family behind in order to go and get your way.
"Not good for sister's children. Loss of family or problems in the first family that are serious -- fighting, troubles, heavy and oppressive realities in the first family (parents siblings etc.).
Early life -- troubles and not so well taken care of materially perhaps, but later things get better, especially after moving."
"As for younger brothers, this indicates not well for them."
"After migrating in mid-life, enjoys good success away from relatives."
"Generally a second marriage is indicated."
"Good for those who wish to take to monastic life."
"Travels and gets success."
"Pleasure and happiness in a foreign land."
"May employ unexpected methods to achieve ends. Highest authority may exact a punishment on you. May be an impostor at times.
You like magic and charm. Independent, surrounded by troubles.
"Saturn in the 2nd indicates that it will protect your wealth and family, but will oppress and try to harm your 4th, 8th and 11th houses, which are basically heart/mother, longevity, and gains/aspirations.
So, sometimes, when Saturn is activated in a period that is running, you may see some loss or trouble in these areas."
Shani in DhanaBhava-2
Shani-Makara * swakshetra = governance, lawfulness
All forecasts improve with planetary support from Zukra.
Best results when Shani occupies uttama-Thula, swakshetra-Makara, or swakshetra-Kumbha
Effort due to Lack of values credibility (anti-Surya)
Professor Shani teaching in classroom-2 represents resistance to change which necessitates the effort that is required to achieve a consistent and credible treasury of knowledge and values
Face, eyes, mouth, lips, tongue, voice
As always in evaluating coloring-pigment-tones-complexion via Jyotisha indicators, compare the native to the friends-and-family group , not to the entire human race (!)
Arduous Effort may produces Limited savings
Lack (Shani) of accrued value, credibility (anti-Surya)
Following Professor Shani teaching in classroom-2's Required Lessons on Truth and Value (2) the economic activity can flow again more wisely
From His base in bhava-2, Professor Shani casts drishti into vriddhi-bhava-11. Shani's impact upon sthana-11 produces resistance to change which necessitates the effort that is required to achieve a consistent and credible networked identity.
One fears (Shani) unregulated network expansion into marketplace participation. Gainful friendships become limited in scope and one may find that no matter what beneficial graha may occupy bhava-11, Shani's10th drishti into bhava-11 of earnings tends to reduce the range of movement in one's social and economic linking behavior.
Earnings and friendship are not denied but rather as typical of Professor Shani's lessons, one must carefully and systematically re-assess one's knowledge of networks in order to re-qualify for the privilege of participatory economics in the present lifetime.
Family of Origin * Key role of Elder-figures (Shani)
Elders play a definitive role in the family traditions and in the day-to-day narratives of historical value contained within the family line. A child born with Shani-2 may spend a substantial portion of their upbringing with the grandparents or other elder-figures. One's values (both financial and aesthetic) speech-song, vocabulary, elocution, and food are strongly influenced by elders and their words.
Agents of bhava-2 = the family and its lineage values, the food and all parts of the mouth; stories, speech and song, voice and face; the treasuries of financial wealth and animal herds; knowledge of history, and fluency in languages. The bhava-2 agents say:
You follow the rules, or else we (the family, the lineage-holders) will eject you from the lineage, and freeze your access to our stores of food, wealth, and knowledge.
Food and Knowledge
Professor Shani teaching in classroom-2 narrative of the threat of ignorance and starvation is further embroidered with contributing voices from Shani's rashi, incoming drishti to bhava-2, Shani's angle from Chandra, Professor Shani's placement in navamsha, planetary tenants in those bhava ruled by Shani, etc.
Speech, Truth, Literacy, and Lies
When teaching in the School of Dhana-bhava-2, Professor Shani speaks in a realistic fashion, calling particular attention to the negative, resistant or intractable phenomena of the food, finance, and family-lineage environment.
Professor Professor Shani teaching in classroom-2 is characteristically resistant to the shifty movements liars and lies, and intolerant of pretense. Yet the strategy of conventional authorities toward Professor Shani teaching in classroom-2 truth-sayer is often oppressive -- particularly involving a "blame the victim" method of accusing Professor Professor Shani teaching in classroom-2 of manufacturing lies or falsely remembering.
Mana-karaka Shani regulates the social order via systems of laws which involve decisions and consequences. Thus Shani is the significator of punitive social structures. The family of origin may be heavily burdened by some consequence of the social order, such as its class ranking or its economic standing, which produces both a rule mandating storage and a paucity of values available to store. Food is often insufficient, seeds in short supply, and the history of the family may not be known to its members.
One may be carrying the karma of having to wait a long time to achieve full legitimacy for one's speech regardless of its factuality or truth. In addition, Professor Shani teaching in classroom-2 suits a very slowly acquired but durable collections of valuable memories, specifically the knowledge of time, laws, rules, structures, and ancient principles that are "carved in stone".
Professor Professor Shani teaching in classroom-2 nearly always signals a struggle to legitimatize one's own version of the truth against the resistance of conventional posturing and wealth-hoarders. Professor Shani teaching in classroom-2 may feel obligated to comment that the emperor's new clothes do not exist.
Professor Professor Shani teaching in classroom-2 may have residual punishment karma related to speech and therefore one may unaccountably be criticized or punished for saying negative things which everyone knows to be perfectly true.
Challenges in governance roles due to Shani in 6th-from-10th
Shani drishti to bhava-4 = scarcity and stress in schooling
Required Routine in Food, Family, and Finance
One's troubles = monetized, collected, treasured, hoarded (2) . Karma comes directly down the family bloodlines.
All matters of memory are slow and painstakingly repetitive. Professor Shani teaching in classroom-2 indicates that the knowledge base was tarnished in a another lifetime; it must be rebuilt intentionally in the current life.
Rules of performance, regulation of the expression of the personal genius, responsibilities for children
Acceptance of Social Responsibility
A heavy burden in areas of natural resource collection and valuation, food and drink, speech and song, teeth tongue face hair and mouth, languages and history, second marriage, and family of origin.
In childhood, Shani in 2 indicates that the family may impose strict expectations of social conformity upon the immature personality.
If a second marriage is otherwise indicated and Shani occupies bhava-2 * or * Shani occupies 2nd-from-Chandra, Professor Shani the durosha-karaka tends delay - but not deny - the legalization of the second marriage.
Like other bank-containers of dhana-bhava-2 such as mani-money-banks and food-storage, the memory banks which facilitate the second marriage have ossified. must be slowly rebuilt in compliance with the rules and regulations which govern the time-process of the stories (2) which constitute one's remembered History.
Often the classic Shani blockage preventing the second union includes some roadblock of historic resentment of past injustice, a rigid refusal to forgive and move forward, and most typically a fear of punishment that is putatively associated with conditions in the second marriage.
Independent Intelligence, Genius Oppressed
Shani the arch-enemy of Surya imposes uniformity and adherence to the statutory law .
Judged and Censured
Structured, lawful behavior is generally a good thing, but even in a beneficial rashi (Thula, Makara, Kumbha) Professor Shani can be rigidly conformist and judgmental.
Shani controller of The Law often brings an oppressively punitive agency into the bhava of His residence.
Above all Shani imposes Order and Social Respect.
Shani and Surya are bitter enemies. the native may feel judged and censored by the fearful (Shani) family legislators, who value (2) social Law (Shani) and legitimacy but who oppose the values of creativity, uniqueness and Divine Light (Ravi).
Carryover business from parallel lives often requires Shani to act in the role of Judge and Jury, and His bhava shows this often merciless judicial agency.
In bhava-2, the outbursts of irregularity in the family history are carefully and often rigidly repressed in order to display a conformist facade.
With Professor Shani teaching in classroom-2, there are usually some non-conforming Shani-skeletons in the closet. which Shani perceives as threats to social safety .
If Shani-Vrischika, the family reputation is endangered by some secret that is hidden (Vrischika) in the lineage and the family authorities (Professor Shani teaching in classroom-2) work diligently to suppress this irregular feature.
If Rahu + Shani in bhava-2, constant disruption from Rahu who is trying to deceive Shani + constant oppression from Shani who is trying to contain Rahu
Potential for public judgment (Shani) upon the native and also upon the family members indicated by Shani's distance from Chandra. [family members = seen best from Chandra lagna]
|~~ A New Earth 1948- spiritual explainer Eckhart Tolle|| The mind exists in a state of not enough and so is always greedy for more. |
When you are identified with the mind you get bored and restless very easily
|~~ Bashar|| "Begin with Self Valuation. |
For many people the most difficult thing is learning to value themselves.
As they have forgotten their connection with the Infinite, they have been taught to think of themselves as unworthy.
Without an understanding of your value, the reality you experience, which reflects what you believe is most possible, can only reinforce the belief that you do not deserve happiness, peace..."
bhava-2 = the dysfunctional 6/8 from bhava-9
2 (wealth) = 6th-from-9th= normally in sacred doctrine an expression of enmity-jealousy toward hoarding, possessive accumulation, treasures, and the land-owning classes .
9 = 8th from 2
Shani drishti upon 8 extends the lifespan.
Face is typically boney and skeleton is strong. (Naturally, drishti incoming to 2 can alter the appearance.)
the native is possessed of stamina and endurance in matters of education * especially in history and languages. Although due to Shani's drishti upon 4 there are delays and gaps in education as well.
Remarkable persistence through financial and familial difficulties.
"Continuing to fill a pail after it is full, the water will be wasted.
Continuing to grind an axe after it is sharp, will wear it away.
Excess of light blinds the eye.
He who possesses moderation is lasting and enduring.
Excess of sound deafens the ear.
Excess of condiments deadens the taste.
Too much is always a curse, most of all in wealth."
|Personal change = resistance|| |
Wherever Professor Shani goes, He is essentially resistive to change . Shani is constitutionally unable to be proactive in preventing change.
Therefore whatever the change, that change happens first. Shani afterward, and perhaps responding with glacial slowness, reinforces His resistance to that change.
Typically Shani's bhava will indicate the area of life toward which the native is full of social duty but resistant to the suggestion that one may accept a deeper personal responsibility for regulating one's own thoughts and emotions.
One reacts with dignified stasis to the pressures of food scarcity and a family culture of safety via oppressive conformity. There is little willingness (Surya, enemy of Shani) to consciously change the heavy circumstances via empowered structuring of the thoughts. the native tends to accept the psychic limitations upon food and drink, speech and song, stored wealth and sensual luxury with little engagement in the processes of authentic (Ravi) personality change.
the"keep"and the"keepers "
memory and"storage" karma
Physically and Socially impoverished or tightly disciplined in Youth. Speech in particular is curtailed and structured.
If Budha is well placed, Shani in 2 can result in one who is a great student of languages and enunciation of sounds, a cultivated discipline of the speech-song function.
Institutional or social expectations outweigh individual creativity in the lineage values. The family history is crushed by class consciousness and performance expectations; the child's nourishment [2, mouth] and full access to the treasury of human values knowledge are reduced or delayed.
Professor Shani teaching in classroom-2 is particularly associated with un-nourishing or constitutionally inappropriate or"low budget" foods regardless of the family's financial or social standing.
The family"eats poorly". Poor nutrition is not necessarily due to factual food scarcity. Often in the modern economies, the family has a karmic history of extreme poverty or famine which the members share subconsciously.
2 = storage
Shani = non-movement.
Family food culture emphasizes "stodgy foods " which slow the movements of the family members. E.g., starchy vegetables, inexpensive and common grains, frozen (Shani) foods, preserved (Shani) foods, workers food = "industrial diet", foods which"keep" (2, Shani) because they decay and metabolize very slowly
If Professor Shani teaching in classroom-2 combines with addictive graha in 6, the ingested"slow-down"agents can include alcohol, numbing drugs.
|Wealth sources|| well-disposed
Professor Shani teaching in classroom-2 may aid in the acquisition of treasuries via Shani-like modalities = bones and stones including jewels;
iron and steel,; wood and paper, including historic government documents; old languages ands traditional knowledge (2); dry cold air; antique objects; and concerns of the elderly.
|Wealth Restrictions|| |
Barring help from other more fruitful drishti to 4, and 11, Shani's negative expectations often retard the acquisition of both fixed properties (4) and liquid cintamani * mani * money (2); in addition Shani restricts the spousal wealth (8) and limits the personal income (11).
Delayed not denied; elegant not erased; frustration not failure
Shani in bhava-2 does not predict that Professor Shani teaching in classroom-2 will be terminally deprived of savings or unable to accumulate a treasury of knowledge.
This placement does predict that resource-storage whether mental (knowledge) or material-social (currency, food, bejeweled swords, electronic pension accounts...) will be troublesome, intractable, require numerous iterations, demand close attention to the letter of the law, and generally be a pain in the *** throughout life.
bhava-2 a swabhava of Shani's friend Zukra is not hostile to Shani's austere aesthetic.
Shani in bhava-2 simply streamlines the acquisition process, demanding a principled (Shani) accountability in collections, accumulations, and reserves.
Shani in dhana bhava imbues the native 's sensual perceptions with an aesthetic of elegant simplicity in matters of treasuries , beauty, art and design. Indeed, the skilled expositor of this aesthetic may ultimately lead an influential"minimalist" movement in art or fashion.
Principles guiding accumulation are those which favor efficiency, lawfulness, and accessibility to the common people.
|Knowledge of Family History|| |
Due to family karma, certain stories (2) cannot be told.
one's knowledge of factual history of the lineage and the greater social-material world is restricted and delayed, but not denied.
As with any Shani position, chronological and emotional Maturity = the outcome of disciplined study and practical experience, can bring significant achievement.
Try as one might to change the package of attributes, one's historic values will persist.
Professor Shani in bhava-2 for Thula lagna nativities = uttama = social justice, equality under the Law lagna may promote lifelong development of intelligence (5) through continuous schooling(4). However Shani-Vrizchika, the rashi of enemy Mangala, will struggle to regulate the savings behavior.
|Habits of savings and accumulation||= resistant to change. One who wishes to change the bank accounts, food behaviors, knowledge of history and language, and most importantly the culture of the family history , will find such a project to be slow-going and demanding much time.|
|Financial and Knowledge Anxiety.|| |
Fear and worry regarding the knowledge inventory and accumulated wealth.
"Have not collected enough"a nxiety.
Appearance and Social Identity
Shani prefers that matters of his residence should be modest, respectable, and regulated.
In bhava-2, Shani favors a conforming financial behavior, neither too much nor too little accumulated. However occasionally Shani in dhana bhava can indicate serious scarcity.
|Shani in bhava-2 = a warehousing functionary||who works the socially approved system of cintamani * mani * money and stored cultural values . This person must apply sustained effort with limited resources (Shani)oward the maintenance of historic lineage wealth, traditional cultural values and ancient knowledge.|
Shani Drishti to 4: Home Life
|One seeks a predictable, conventional home-and-school routine|
Shani Drishti to 8
|One seeks a predictable, safe, regulated approach to mysteries, magic, and catastrophic change|
Shani Drishti to 11
One seeks a predictable, reliable, routine method of making gains in the marketplace. Typically a salary-earner, although much depends on graha within labha bhava. Even if the native is a very independent profiteer (e.g. via strong Surya or Kuja in 11) there is an underlying requirement for some portion of the income to be gained on a regulated basis, as a common worker earning one's salary 'salt'.
the native typically has very basic (food-2) survival anxiety which is best addressed by ensuring that the survival costs are met using payments from the government (Shani) or other large, tightly regulated-hierarchies.
Difficulties with Hoarding
In dhana bhava, Professor Shani's sense of social duty and safety for survival acquires Zukra-like Acquisitive characteristics; yet the approach to accumulation and storage is fundamentally stubborn, persistent, conservative and slow.
Karaka agents of bhava-2 such as bankers, knowledge-providers, and the family history may be intractable or unsupportive. the native works very hard to acquire knowledge of history and languages, sensual luxuries such as fine foods and wines, wealth in coin, and collections of beautiful objects.
Repetition and Diligence in Matters of Acquisition
Wealth acquisition does succeed in Time, with many delays, because Zukra's dhana bhava is a hospitable territory for Shani. However there are numerous setbacks to be expected and matters of the two houses ruled by Shani must be repeated many times before the material results can be obtained.
Shani's workload of treasury -building often involves managing collections, studying historical traditions, and extremely conservative financial behaviors.
The scale of worrisome duties may be small or large.
One may be obsessed with the values management habits of a great civilization
If Professor Shani is uncomfortable , one tends toward a life of resistance to hoarding which causes material austerity and even poverty.
For the Thula = uttama = social justice, equality under the Law
one may obtain a great spiritual wealth if Yogakaraka Shani replaces a money hoard with a fund of knowledge .
Yet even this blessing is delayed. Shani creates resistance and retardation of the acquisition of essential knowledge. One may acquire non-essential technical information in abundance (including the specialty craft skills of bhava-3) according to Budha, but the pearl of true value comes only with age.
In particular, knowledge about one's family history, and one's lineage history, may be delayed until old age.
The greater minds will accept responsibility for stripping down the values transmission to the core meanings, removing the meaningless, inappropriate, or distracting accruals from the present cultural asset hoard, and passing along a more essential, more traditional, and more structurally sound package of values to the next generation
Whether one earns well or not, the psychic inheritance of the family culture which does fear money (whether the family could ever admit that or not!) makes it very difficult to save money or accumulate much in the way of hoarded assets. Even when Shani is favorable, the"savings accounts "and food-stores are much reduced.
As always, better results for Thula = uttama = social justice, equality under the Lawand Vrishabha lagna, and better results with any type of support from Zukra.
When Shani-2 brings wealth: for Mesha radical and Meena radical lagna, Professor Shani rules dhana bhava-2. For Mesha and Meena nativities, Shani creates a Dhana yoga because labhapathi-11 occupies dhana bhava-2.
Duties structure the home life .
Drishti to bhava-4 = limitations on buying a home, access to homeland/roots, to landed properties, settling permanently.
If Shani is well-disposed there is considerable benefit from order and lawful routines in the home, and the children are secure within this structured behavior. However the native may feel oppressed by home duties.
Even a prestigious person with high social visibility may be seen doing home chores.
Karma of family history
Conservative and hard-working family history . Usually "working class values".
Family lineage = powerfully identified with socially validated work.
One's own parents (4) + spousal parents (8) and most of the social network (11) participate in a worldview based on justification by works (not faith).
Shani is largely comfortable in the natural bhava-2 of His friend the pleasure-lover Zukra. Therefore the feeling of restriction within the family is not necessarily harmful and might contribute nicely to the security and traditional practices of the family line.
Problems, discomfort, and conflict arise:
If both Rahu and Mangala-or-Surya are involved + Professor Shani teaching in classroom-2
The family history = not necessarily impoverished in the material measure. If Shani enjoys a hospitable rashi and expansive drishti, wealth may be available although The treasuries may also be used as a constrictive device.
There may indeed be collections and hoards of various quantities within the grasp of the family, although hoards of the more survival-promoting type such as stored food and emergency supplies are more typical.
Negative Narrative: Scarcity, Austerity, Fear
Materialistic (Shani) Values (2), Fear of nontraditional Knowledge = Fear of Change
Commonly the family-group"mouth" will repeat a narrative of limitation and restriction, drawing from the lexicon of survivalism and fear of financial wealth . Specifically, Professor Shani teaching in classroom-2 indicates a fear of making changes to historical values and fear of the unconventional or inappropriate use of language. Certain terms, expressions, or entire languages may be entirely blocked due to family association.
This family does not approve of individualized expressions of truth and will try to limit the verbal expressions of their members. Unapproved speech and song may discouraged however approved, conforming stories are oft repeated (Shani loves repetition).
Food storage and eating are central karmic scenarios expressing fear of the unsafe.
Prone to impose food austerity as a moral or punitive method. Positive = fasting; negative = malnourishment.
In modern economic settings, this karma may express as the hard-working mother trying to "save time" (Shani) by choosing inexpensive (scarcity, Shani) preserved or frozen (cold, Shani) foods which are heavy, dry (rocky, Shani) and difficult to digest.
The child may suffer constipation or other health effects of a starchy (stiff, Shani) food-diet even while the family insists (Shani) on provisioning (2) the pantry (2) with dusty, dry, preservative-laden, cheapest foodstuffs.
Shani food = what the Brits call "stodgy food".
Fear of truth-telling
Often Professor Shani teaching in classroom-2 features in the narratives of adult child of alcoholic upbringing, children of fearful parents, children of excessively authoritarian parents, children of parents who are victims of war or abuse.
Alarmed by change in the knowledge treasuries; constrains the children's education.
Conservative and materialistic (Shani) in values (2); and prone to punish those members of the unit who threaten to "rock the boat" with Mangala-style innovation or Surya-style creativity or fame. Modesty, conformity, and affiliation with large institutions (religious, cultural) are generally required.
Delays , frustration, correction , and ordering constraint imposed upon matters of
Shani does not permanently prevent; rather, Shanaicarya deflates, delays, reduces, restrains, and frustrates.
In Karkata, Vrischika, or Meena: gain from going East
Obligation to Store and Collect
One experiences a powerful sense of duty to store and collect resources of natural value -- including herds of cattle, chests of jewels, precious items, preserved food, books, work of art, many containers of historical and linguistic knowledge.
Karma of Speech and Language
Based on rejection from the family or a simple lack of recognition from them, one may be prone to speak negatively regarding the failings of one's own family members.
Some planned misalignments requiring realignment attention or maturation required before obtaining clear and easy speech. Initially speech is vulgar, cramped, foreshortened, or difficulty in expressing through language . May struggle to express successfully in the tongue of a foreign land, or be professionally responsible for expressing difficult concepts . (If Shani is dignified, success after much effort in language comprehension and speech.)
he key to success will be Shani's traditional simplicity. Shani-controlled speech is traditional, conventional, plain, and direct, with little poetic nuance or literary grace.
If Shani owns good houses (Thula = uttama = social justice, equality under the Law or Vrishabha lagna in particular) or if His lord is benevolent, Shani's speech is straightforward, well-defined, easy to understand and elegantly simple.
Native has burdensome responsibilities for speaking /singing/telling historical tales: it feels like work. Does not harm writing or hearing - only speaking. If Shani is not well disposed, the native is not gracious of speech -- unless helped by drishti of benefics.
(correction of speech + Language difficulties when Shani = Yogakaraka or Budha-uttama)
As always, better results for Thula = uttama = social justice, equality under the Law and Vrishabha lagna, and better results with any type of support from Professor Zukra.
Karma of Food
Food throughout the lifetime is indigestible, insufficient, improperly prepared, or inappropriate to the physical constitution of the native .
One resists (Shani) spending money on food, thus the cheapest foodstuffs tend to predominate in the diet. Native is born into nutritional circumstances that are constricted, financially and nutritionally, and one's personal digestive constitution is not recognized (Shani) rather one must eat the common food that is provided to the masses (Shani).
Food and drink = "What goes in the mouth" bhava-2 = express Shani qualities such as dryness, commonness, bitterness, stiffness, stony lifelessness, coldness, darkness, and nutritional insufficiency.
The longer-term digestive issues can be significant, including all the consequences of malnutrition. If Zukra presents a challenge to craft a balanced relationship to food-pleasures , alcohol which is a drying substance may be over-consumed.
The option for voluntary fasting (Gandhi) is one spiritual positive outcome of Professor Shani teaching in classroom-2. Any type of voluntary restrictions such as vegetarianism or other lawful diets are in harmony with the basic conditions of Professor Shani teaching in classroom-2.
A strong Shani accepts food restrictions for purposes of health or other empowerment. A weak Shani is deprived of nutritious food by the ignorance or ill-will of others.
Yogakaraka Shani re: the Mouth
When Yogakaraka L-4+vidyapathi-5 Shani occupies bhava-2 in Thula = uttama = social justice, equality under the Law lagna, fasting and voluntary austerities become powerful tools for achieving social balance .
Kuja rules bhava-2 and bhava-7, creating a single-ruler relationship between *control* (Vrischika) over food/intake and achieving social agreements (,"death of conflict", 2nd-from-6th)..
Similarly yogakaraka dharmesha-9 +karmesha-10 Shani for the Vrishabha lagna when in Mithuna-2 opens the possibility of fasting combined with extremely careful attention to one's words as highly effective disciplinary methods to achieve wealth (Budha rules-2 +L-5) .
Myopia . Stress and pressure surrounding eyes. Often the entire family has eye problems.
comfortable and pleasing results : the face, hair, eyes, mouth, voice will change very little over time.
One may have a surprisingly youthful appearance in elder years. This native looks old or world-weary (Shani) in the first part of life, but because Shani resists change, one may look surprisingly "timeless " in elder years.
Karma of Treasuries of valuable goods and conserved knowledge
cintamani * mani * money and Values Collections
Financial behaviors are fundamentally stubborn, persistent, conservative and slow.
The family history (2) will typically reinforce this wealth-ignorant behavior by emphasizing the value of work itself (Shani) in preference to the value of the pleasurable fruits of the work (Zukra).
If Zukra is also ill-disposed, the native may be completely incapable of handling cintamani * mani * money and be unable to acquire any form of material asset, including knowledge.
Such a person may be a great spiritual being but s/he will always be dependent on the generosity of others because one does not possess one's own material resources..
Distrust of money, fear of punishment from acts of speech, fear of food, suspicious of stored goods or values. Terror of death, deep subconscious fear of starvation. The family becomes a psychological burden. Needs to physically separate from the family history, often early in life.
Family lineage (caste) values are enforced via denial of true knowledge (2) in order to facilitate social conformity at the"lowest common denominator". the native 's aesthetic (2) and sensual (2) knowledge is suppressed.
Reduced spousal wealth, reduced community and marketplace
Yogakaraka Shani in 2 (for Thula = uttama = social justice, equality under the Law and Vrishabha lagna) does not alleviate the financial limitations.
Karmic resistance to accumulations is as high for Yogakaraka Shani as for any other designation of Shani. Rather than bring wealth, Yogakaraka Shani - the karaka of Systems -- enforces a study of Systems of Value.
Until this study is completed, finance creates Shani-driven anxiety.
Shani is bhava-2 gives troublesome resistance from the family history, throughout one's life.
family history = difficult companions in the early part of life. Overwhelming survival narrative in the family culture. Skeletons in the closet; histories that cannot (Shani) be told.
Scarcity, resistance to language, resistance to spoken truth, suppression of family tales. Much goes unsaid. Fear of the spoken truth.
Wealth and speech are constrained by the lowest common denominator of public expectation. One is not free to speak one's mind; one may be punished for doing so.
Calls for deep personal restraint in speech. the native is karmicly required to speak in simple language which can be understood by the commonest people.
Routines: Food, cintamani * mani * money , Knowledge
Regular Meals, Small but Steady Money
Shani's anxieties can be tamed by arranging a regular savings programme which need not be and indeed should not be large. Shani in 2 requires regular meals - again not large necessarily, but absolutely regular. Shani is quite capable of fasting, but only by previous arrangement and never as a punishment or a shock.
Acquisition of any type of collection, whether food, money, art, music, real properties, of varieties of historical knowledge, must be paced. One glass of wine is lovely; two is completely enough; and three would be anathema to austere but pragmatic Shani.
Resistance and delay regarding money, knowledge, speech, and family history . The particular type of resisted knowledge will be indicated by the rashi and any companion graha.
Ironically, the native is so busy working and carrying public responsibilities that there is no time to save money or acquire knowledge.
Feeling pressured by Time-Shani one may tend to work very hard but the mind sustains ignorance (Shani) of the values, habits, and cultural information necessary to acquire personal wealth.
When Professor Shani is a Yogakaraka or otherwise well disposed, He may permit (or enforce) the studies with can grant knowledge of theoretical economics or other scholarly financial perspective upon the function of treasuries within society. Yet the native will due to unconscious habits regularly (Shani) sabotage one's own wealth acquisition by choosing to work instead of acquire.
Typical mistakes due to past-life karmic ignorance
Mistakes will tend to be made repeatedly and a long-term burden carried =
Shani in bhava-2 tends toward moderate progress in the task of learning from one's mistakes. Speed of correction depends on whether Shani occupies a hospitable rashi and receives supportive drishti from other graha, particularly from His planetary lord.
Once the early mistakes are corrected, the native institutes a new routine, and surprising financial and knowledge-acquisition success begins to attend the one who seemed earlier to be unable to accumulate or hoard collections of value.
After the age of 31 = past the first Saturn Return = the native will see better results from matters of the houses ruled by Shani.
Jyotisha problematics for Shani in bhava-2:
The emotional features of the relationship depend more upon 7th-from-Chandra and individual character of the spouse depends more upon the dhava-karaka Guru, the kalatra-karaka Zukra, the yuvati-pathi and other factors. However the social structural components of marriage are partially adjudged from Shani-lagna which provides a baseline for measuring public reputation, social manners, class and rank.
When Shani occupies bhava-2, yuvati-bhava-7 becomes the socially-awkward 6th-from-Shani. First marriage is often socially unbalanced yet has tremendous endurance.
Family of Origin
In any rashi, Shani-2 represses free speech and can support a family-culture of lawfully imposed silence. The family environment may be experienced by the native as excessively lawful or strict. Outspoken family members may be punished. Those who break Shani's conventions of conformity, sobriety, and austerity may be frozen-out or shunned. Often the entire family (perceived through the eyes of the native) experiences a pinched limitation upon sensual pleasures along with an obligation to curtail or correct their vision, speech, and food.
If Professor Shani occupies a hostile rashi (Mesha, Simha, Vrischika) or receives hostile drishti from Mangala or Surya, then Shani-2 may fiercely resist individuality. Shani-2 may experience painful restriction as a result of the family's rigid conservatism. Shani-2 may forbid or repress political rights (Simha) competition and innovation (Mesha) healing via disclosure of secrets (Vrischika).
Shani-2 family of origin may harbor such a heightened fear of change that they insist upon the legitimacy (Shani) of destructive or oppressive regimes. The family of origin may maintain a rigid structure of non-movement and non-exploration or denial of rights against which the native pushes creating turmoil. The environment may become hostile or toxic or even dangerous to individual survival (especially Shani-Vrizchika poisons).
Shani-2 may yield a family-of-origin cultural environment characterized bitter resentment toward the limitations imposed by the physicalistic materialism of the values lineage.
Deficiency of natural resource collections (food, money, knowledge)
core areas of initial lack of understanding + required repetition =
A regulator of systems of collected values.
Professor Shani teaching in classroom-2 predicts a lifescrptin which one is judged (Shani, law) according to the social value of one's goldhord store-hold of resources including knowledge banks of aesthetic, financial, linguistic, and historical cultural values.
May be rejected by the family of origin.
Karma of repeating homework assignments which require lawful engagement with entities who are poor, old, ignorant, vulgar, cannot see or cannot speak. Seeing and speaking can be physical or psychic. Perpetually short of funds.
Shani resists excess . As a friend of Zukra, Professor Shani- 2 supports an elegant aesthetic.
the native is challenged to repeat many"practice" iterations while learning the art of accumulating a treasury of values .
The lifetime is devoted to the slow and patient correction of the at-birth deficiency regarding collection, retention, storage, hoarding, acquisition, and how to apply values to food, money, and knowledge.
It may be presumed that in a parallel life , the native had too much wealth or misapplied The financial wealth which one had been granted. The present lifetime is designated as an educational learning laboratory for turning ignorance into wisdom in regard to values (Zukra) and their arrangement in various lineage-knowledge schemes.
Shani's100%-strength 3rd Drishti distributes part of the"repetitive karma" burden to 4, which oppresses permissiveness in the childhood home. Shani is an enemy of the Moon. Too much routine in the childhood. Often the mother works a demanding job and time schedules (Shani) are tight. In case Shani is yogakaraka, the education is conservative and rigorous, not creative or nurturing (Chandra's house oppressed).
75%-strength drishti to 8 = blocked access to spousal wealth and little help from in-laws. Slow recovery from trauma.
100%-strength 10th drishti to 11 further oppresses the finances by limiting opportunities (11) to earn and constricting the friendship network.
Shani in 2 = good for fasting because Shani resists food.
Four areas of special difficulty caused by karmic necessity to correct a deficiency of values.
Core Practice Environments which require repetitive drill and careful study :
Shani in bhava-3 - deficiency of communications
upachaya house improves with Time
core areas of initial lack of understanding + required repetition =
A regulator of systems of reporting
One is judged according to one's collaborative, conversational mentality and publication skills.
May be rejected by the sibling or work-team.
A slow, pessimistic , and ponderous thinker. Hobbled by caution and mental negativity. Often invalidated by the work-group for slow response time . Karma of dealing with people who are mentally ill, short-tempered, or depressed. Always short of mercurial speed.
Shani friend of Budha = in 3 = good for clear written instructions because Shani resists verbosity .
Shani restricts both 5th and the 5th-from-5th = children either denied or a heavy responsibility
Four areas of special difficulty caused by karmic necessity to correct a deficiency of communication.
Core Practice Environments which require repetitive drill and study:
Shani in bhava-9 = deficiency of wisdom
core areas of initial lack of understanding + required repetition =
A regulator of systems of dharma and interpretations of divine law.
a religious functionary who works the system of philosophical beliefs and liturgical process . Always short of faith.
May be rejected by the father or the guru.
Shani in 9 = good for honesty because Shani resists pious facades.
Fear of faith, fear of religious vows.
the native is challenged to repeat many"practice" iterations while learning the art of applying religious and philosophical life principles in daily life.
the native tends to feel burdened by religion and a pragmatic nature encourages skepticism in the philosophical life view. The father is troubled by self-contempt, denial of truth, and personal doubt. the native disavows the efficacy of ritual, denies the validity of scripture, and resists acknowledging the presence of the divine.
Native may have been a priest in another lifetime, who suffered a loss of faith due to corruption of the teachings.
Professor Shani teaching in classroom-2 |
Core Practice Environments
Areas which require repetition due to task of removing the veil of ignorance remaining from parallel lives in these endeavors
Problem Areas = oppressive, slow, painstakingly legal = repeating homework assignments
Shani in bhava-11 = deficiency of connectivity
core areas of initial lack of understanding + required repetition =
Effects of Professor Shani teaching in classroom-2
Some difficulties or maturation required before obtaining properties (4) and marketplace gains (11). Spouse's wealth (8) is slightly restrained or delayed. Shani in 2 restricts native's basic educational values, marriage assets, and social networks.
The birth family's values are deficient or very conservative. Long separations from the birth family.
In frustration with the narrow limitations of the birth family, the Professor Shani teaching in classroom-2 native create motivation to associate with anon-blood family.
bhava-2 represents the family history.
Dom-4 = parents, primary nurturers
Shani occupying bhava-2 connotes that the family lineage, the values and historic values-based practices of the family, will exhibit a quality resistance and delay regarding truth. Fear, usually the fear of public criticism, prevents the family culture from handling the task of truth-telling in a direct and straightforward fashion.
In addition there are usually money troubles in the family, which have a similar origin. Typically there is no family capital available to be developed by the children, and indeed the native may need to spend his own capital maintaining some family members in later life.
If Shani occupies a hostile rashi (Mesha, Simha, Vrischika) one is fundamentally alienated from the family. Family culture may induce hypocritical lying, historical revision is m or e cover-up in defense against being attacked or judged. Family finances are strained during upbringing, creating a culture of miserliness and fear . the native may be forced to leave the family in early youth, due to lack of resources. Native exhibits inherited, ineffective, financially dysfunctional time-management behavior (Shani = Time) which is the source of the financial insufficiency.
If Shani occupies a neutral or friendly rashi , the native may exhibit lifelong frugality due to an austere upbringing, but one will be capable over time of learning the basic financial skills and achieving modest accumulation. The family are not easy to live with, but over time the mature adult learns a neutral approach.
If Shani is swakshetra or uttama (Kanya, Dhanushya, or Makara lagna) despite austerity in family history, strong moral culture of work ethic and tremendously effective time management can evoke Shani's power to give strong results over time. Improving the situation requires much disciplined attention to the task, such as training in speech improvement, resetting the teeth or jaw, and learning money skills
bhava-2 represents traditional knowledge and cultural values.
the native must work very hard to obtain knowledge. Family does not support one's education. Many returns to school, often with chronic interruption of family or financial demands. Learns mainly the hard way, by repetition and humility. Whatever knowledge one is trying to master requires a lifetime of study, yet the family values do not honor scholarship.
Shani's drishti to domains 4, 8, and 11 indicates that the knowledge one seeks is constrained by slow or interrupted progress in socialization levels of education, hunger for but limited accessibility to occult knowledge, and constrained speech leading to reduced community support.
As always with Professor Shani, the hostile rashi * Mesha, Simha, and Vrizchika * provide the greatest difficulties. Most other rashi placements are manageable with mature improvement over time.
Also for Yogakaraka Shani (Thula = uttama = social justice, equality under the Law or Vrishabha lagna) the native may acquire considerable knowledge
| Typical mistakes due to past-life karmic ignorance |
to be corrected by repeat drills, repetitive corrective homework assignments
Mistakes will tend to be made repeatedly and a long-term burden carried, in the area of accumulation of financial wealth , acquisition of knowledge (particularly knowledge of history and languages), continuation of family lineage values (including perpetuation of bloodlines) and matters of bodily speech, song, facial features, hair, and teeth.
Professor Shani in bhava-2 tends toward moderate progress in the task of learning from one's mistakes. Speed depends on whether Shani occupies a hospitable rashi.
After the age of 31 (past the first Saturn Return) the native will see better results from matters of the houses ruled by Shani.
A Yogakaraka graha in dhana bhava should make me wealthy, right?
Maybe in the mahadasha of L-2?
Oops. It looks like two Jyotisha principles might be confused here.
Yes it's true that a Yogakaraka graha will provide"strong and favorable" results according to the character of its two auspicious bhava = one trine and one kendra.
Note the list of Shani's "good for" behaviors. Note there is no mention of"wealth" or luxury or ease or comfort or any type of material indulgence.
Shani is associated with scarcity, austerity, minimalism, delay, duty, age, and obligation. Shanaicarya is constitutionally predisposed toward commonplace, working-class, plebian, and often harsh material conditions. These are entirely respectable but never Shani enforces the karmic"payback" law.
With a proper understanding of Shani's natural agenda, should it be possible to forecast that Shani would be a bringer of treasuries or luxury? No - of course not!
As Shri Raman writes regarding Shani in kendra, Shani naturally gains dignity in kendra (as do all graha in kendra). Yet, in terms of the expansion, ease, or happiness of matters of that bhava,"matters of the house will be spoiled".
I think what Shri Raman means by"spoiled""its ability to provide human comfort is ruined". (This is the sense of spoiled = "a seed which cannot germinate" rather than the other sense of 'spoiled' that we might use in context of Chandra + Zukra for example where the native becomes self-indulgent due to lush entitlement to sweet treats).
One wealth-bringing exception =Shani in excellent relationship with dhanakaraka Zukra, and the karaka for lush, luscious, luxury (Laxmi). .
Shani + Zukra-Thula in 2, 5, 9, or 11
In your case+ L-4+vidyapathi-5 Shani = Yogakaraka from Thula lagna, and Shani enjoys parivartamsha yoga with L-2+yuvatipathi-7 Mangala. (A frequent configuration in 1956 births, when Mangala transited Makara and Kumbha for much of the year).
Also in your case, similar to Satyagraha 1869-1948 Mahatma Mohandas Gandhi , Shani = yuvatipathi-7 +randhresha-8 from Azlesa Chandra.
Most of us are unconscious victims of the tremendous traffic of thoughts which parades through the human mind minute-by-minute and hour-by-hour.
The average life is, unfortunately, quite wasted in the effort to follow one's thoughts -- without ever inquiring into the suspicious origins of these urgent"mandates "and"directions ". One often hears of bitterness and regret expressed at the moment of death,"I wish I had spent less time making money, and more time loving my family and noticing God."
The wolf is never far from the door.
|Responsibility WITHOUT Guilt|| |
Shani's job is to inculcate personal responsibility (without guilt) and neutral acceptance of the karmic process.
Domains occupied or aspected by Shani become the primary agents of of taskmaster Shani's mission: to convert ignorant error into calm wisdom .
Shani will do "whatever it takes " to command one's attention . Shani will recall the native over and over to a central difficulty, a repeating failure, or an insurmountable obstacle. Matters of the houses owned or aspected by Shani will mechanically - from the unconscious mind - produce, unfair, disappointing, and deprived results.
Shani's impact on life experience is painful and frustrating but, in the end, extremely beneficial. The pain can be reduced dramatically through neutral awareness and acceptance of the role one plays in creating one's own destiny.
The conscious human has less control over the flow of events, and more control over how one reacts to those events. Once the native has established a pattern of calm and non-judgmental reaction to the flow of events, Shani's job is done - and the pain stops! (The events continue but they just roll past...)
The faster one can achieve neutral awareness of one's own negative expectations, the faster one can eliminate the pain.
Unfortunately for the slow learner, Shani will give all the"time" necessary to repeat the lesson . For those of us who live a bit behind the curve of total wisdom, it is valuable to be aware of the most acute effects of Shani.
With forewarning , one can address these"scheduled" negativities, as they arise, with consciousness. One can meet each well-timed disappointment with a deeper commitment to forgiveness , scknowledgement and release.
Professor Shani's negative, pessimistic, fearful, scarcity-oriented, survival-driven, and faith-lacking impact from bhava-2 gives Parashari drishti upon houses 4, 8, and 11. This drishti pattern gives negative expectations which produce restriction, interruption, and delay in matters of:
To increase the chances of happiness in this life, one born with Shani in bhava-2 must remain particularly *vigilant* against the onslaught of Shani's legacy of negative expectations upon these realms of perception.
Strong, favorable graha in these domains will significantly override the prognosis for frustration and interruption in domains 2, 4, 8 and 11. Yet the presence of Shani's drishti will be subtly noticeable. E.g., total blockage may turn to delay, or material handicap may manifest as psychological resistance - but Shani's karmic drishti will never be completely erased.
Special effects of Shani in bhava-2, re: family history:
bhava-2 = "family history". Shani makes the family history isolated, cramped , clock-driven , always laboring , and materially constrained.
Even when Shani = uttama, swakshetra, or Yogakaraka, nevertheless the effects of laboring karma are present in the family history.
Roots = bhava-4 = the land, people, and cultural system that one is raised in (not necessarily born in, but definitely raised in.)
|The family history situation is quite difficult in early years,|| |
even if uttama or swakshetra, Professor Shani is isolating and tough. Luckily the family's situation both materially and psychologically can improve over time because Shani favors maturity and"slow cooking".
Fruits of bhava-4 = bhava-2: (the"double whammy")
|When Shani occupies bhava-2, the native must be alert to the relationship between the domains aspected by Shani and the domains which give their"results " in domains 2, 4, 8, and 11. |
Resistance to the tasks of completing one's formal, socializing education and accumulating property (including vehicles) may be especially acute for Shani in bhava-2 in these lagna.
|Fruits of bhava-6 = bhava-4:|| |
|Fruits of bhava-10 = bhava-8:|| |
bhava-3 is an upachaya dusthamsha. Matters of bhava-3 improve with maturity and self-knowledge.
|Requirement for Historic Routine s in Food, Family, and Finance|| |
Wherever Shani goes in the Jyotisha nativity, the need for routine will follow. Shani in bhava-2 has a deep need for routine and predictable process in the realm of daily food, accumulation of money and other values (moral and aesthetic), and historic relationships. the native is subconsciously committed to maintaining the financial, moral, aesthetic, linguistic, culinary, and other conditions experienced in the family history.
Barring improvement from auspicious drishti, the native with Shani in bhava-2 will remain short of funds throughout life. The family is financially and emotionally unsupportive, and one may indeed eat bad food. Despite favorable conditions in other bhava, the native is subconsciously committed to resisting change in the family conditions into which one was born. This stasis through commitment to"no-change" (Shani) is enforced despite all positive intention which may have been acquired through education (4), inheritance (8), or imagination (12).
However, the native feels karmicly obliged to *conserve* one's values to the extent that one will develop a savings account even if the overall lifestyle is quite impoverished. The urge toward stability in financial matters enforces a very small, but very regular, donation to one's life savings hoard - whether of money, food storage, or historical records. Here is the native who, despite unsupportive family relationships, becomes the family genealogist. Here is the fabled"tortoise" of the tale of the tortoise and the hare. A very slow and plodding saver , but diligent, and never stops.
Thus, one reaches the goal of maintaining one's lineage wealth (in the form of money and/or knowledge) even while conditions in matters of food, family, and finance never much improve.
Note: if Professor Shani-yuti-Rahu* * or Shani-yuti-Ketu * * , one's need for routine in food, family, and financial accumulation is permanently challenged by sudden upsurges of desire (Rahu) or radical disconnection (Ketu).
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