BPHS Shani Mahadasha
Om Sham Shanaishcharaye Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Sukha-daya * Bandhu-sthana
Saturan * Kevan
Sauran * Sauri * Kronos * Kaivan * Anu * Ani * Ninurta * El * Eli
"The Old Sun"
the fourth house
genitor * domus
Rigid roots. Old folks. Sigh.
must hold old roots
insufficiency, pinch, cramp, scarcity in the habitat
rigidly structured lawful foundations
resistance to change re: roots-routes-ruts-routines (4)
karmic limits restrict the boundaries of buildings, vehicles, and schooling
intimidated by difficult educational decisions
conventional schooling and homelife
conservative parents, simple house
rigid stomach, deficient nourishment
fear of homelessness and unbelonging Professor Shani's classroom in bhava-4 features the experience of matching the fear of the mother , fear of the parents, fear of the school, fear of the village, intimidated by the old folks of the settlement, fear of the land, fear of the sea, fear of sitting, fear of stasis. Shani's instruction = "stop matching that which is not lawful to you" (stop matching the fears of others) and proceed with care.
Shani's instruction = "stop matching that which is not lawful to you" (stop matching the fears of others) and proceed with care.
Ancient rocky tombs hewn into the mountainside in the village of Myra, old district of Lycia in modern Turkia.
karma of mother and patriotism: shelter, protection, homes, farms, schools, police, vehicles;
defense of the land and continuity of the rhythmic, habitual routines, folkways, ancient customs, and established cultural norms of one's people
resistance to parents and schooling + obligation to protect the root culture
hard work and steady duties upon the land; farming, home-chores, policing
profound sense of responsibility for matters of the home and homeland, yet frustration with duties and often insufficient resources in the household
Matters of kendra bhava-4 = stable and improve with applied discipline of formal schooling
| Shani narrative in bhava- 4 |
Marble Caves of Patagonia, Chile
| Agents of bandhusthana enact a fearful, life-threatening (Shani) script of punishment and restriction. |
Agents of bhava-4 = the parents, police, and property-defenders; schoolteachers, diploma-givers, home-owners, vehicle-owners, parochial religionists, examiners, licensors, gate-keepers for social licensing. The bhava-4 agents say:
You follow the rules, or else we (the parents, caretakers, gate-keepers) will eject you from the home, and freeze your access to our cultural roots, farmlands, protective shelters, and vehicles. Professor Shani teaching in classroom-4 narrative of the threat of homelessness and unbelonging is further embroidered with contributing voices from Shani's rashi, incoming drishti to bhava-4, Shani's angle from Chandra, Shani's placement in navamsha, planetary tenants in those bhava ruled by Shani, etc.
How it starts, how it stops
Before taking the present birth, Professor Shani teaching in classroom-4 has accepted the karmic challenge to live without (Shani) conventionally (Shani) belonging to a fixed place, an ethnicity, a settlement. One arranged before birth to the conditions of living without deep roots (4) and often with heavy responsibilities for humorless, impoverished, or fearful parents.
Success comes when it is realized in a state of non-reactive neutrality (Shani,"what is " neutrality) that one does not have to (Shani, obligation) engage in a perpetual reaction to the material agents or environment of bhava-4.
Rather, one reaches a higher level (Shani, hierarchy) of spiritual responsibility which points away from the external materializations of outer people, places and things, and especially worries about social states or scarcities.
The higher focus points toward the inner originating belief structure (Shani, structure). Professor Shani teaching in classroom-4 experiences the full neutrality of realization of things "as they are" -- which completely removes the stress of"trying" to force things to be"as they should be" -- when the Professor Shani teaching in classroom-4 native looks inward to the originating causes of feeling unmothered, ungrounded, unsafe, unrooted, unprotected, uneducated, unfounded, unsheltered. Look within for the source of scarcity, dryness, and reduced entitlements.
Having found the seeds within, one may"deal with"and"react to" the inner expectations immediately as they arise into the field of consciousness. External physical manifestations such as persons, places, and things will cease to disturb one's peace.
However whilst the native is "working through the karma" (necessary work) of realizing that the external agents are simply mirror images of one's own internal beliefs, the field of perception will produce experiences of oppressive scarcity and limitation.
Activities and environments of bhava-4 such as fishing, farming, gardening, maintaining the home, laying foundations, providing safety, protecting vulnerable elders (Shani, old age), parenting, schoolteaching, preparing regular meals, and acts of routine (rutted) transportation such as a"commute" may feel oppressively effortful. One may often feel"stuck in a rut" due to obligations to parents, school, homeland and a constant (Shani) concern with safety.
Agents of bhava-4 such as landlords, parents, and schoolteachers may impose heavy rules. Bhava-4 rules subterranean environments and"the end of things " therefore activities such as burial and underground locations such as basements and cellars can impose karmic (effortful) structure.
Shani in Bandhu Bhava-4
Easier Rashi = easier social duty roster
Effort due to Lack of ethnic, local credibility (anti-Surya)
Professor Shani teaching in classroom-4 represents resistance to change which necessitates the effort that is required to achieve a consistent and credible ethnic-roots, foundational, local identity.
Lands and Properties
Karmic restrictions limit the extent of property ownership. Duties and responsibilities may exceed pleasure and profit in regard to farmlands, agricultural management. Struggle and resistance toward popularization or use by the common people of one's properties.
Obtainment of foundational education may feel very effortful; one feels as if one is working much harder than others in the environment yet earning lower grades or less recognition. Often must work continuously to earn tuition funds, whilst studying.
However Shani in kendra gives both resistance and persistence. Schooling is slow-going and demanding. Yet, like the turtle and the hare, Professor Shani teaching in classroom-4 eventually obtains the diploma, license, or certification while others who may lack Shani's internal disciple can fall by the wayside.
Shani-Meza, Simha, or Vrizchika may signify heavy labor in the household or farmlands.
insufficient resources and scarcities in matters of the home and homeland, difficulties to manage and prosper in the place of birth, much karma for the mother in terms of isolation, penury, and workload for her,
Obligation to care for the elderly
Obligation to protect the land, duties of policing, fencing, maintenance of boundaries
resistance to conventional schooling, insufficient resources to enjoy a comfortable home or blocks to successful completion of a course of study, delayed diploma, frustration and delays in the national status, complexities of citizenship or regional identity in resistance to the national identity.
Home duties and home discipline
Chandra natural regulator of 4 has no enemies
Shani gains dignity in kendra;
from 4, Shani casts Parashari drishti upon:
Discipline, planned misalignments requiring realignment attention , and delay = inherent in matters of parenting, schooling, vehicle operation, and protecting the homeland.
A structured and regulated parochial lifestyle becomes normalized. the native feels obliged to stay near home and defend the family property.
A stable, sober, and rather conservative person, unless Shani-yuti-Rahu
Often found in local police and sheriff, military guard and government land-protective officers =patriotic duty
Karma of repetitive drill and sloooooow ebb and flow of transformation of ignorance into wisdom = parents, schools, examinations, property ownership, deeds of entitlement, vehicles, home and homeland, patriotic duty, and ethnic roots
Parashari drishti to 6, 10, and 1.
See: dealing with the negative expectations of Shani in bhava-4
All forecasts improve with planetary support from Chandra.
Benefits of Shani in Kendra:
Shani social structures = regulated vertical hierarchies (Makara) and lateral systems (Kumbha) . Shani in bhava-4 = protective and sheltering structures. Strictly patriotic, defensive, and regulating.
Fear and worry regarding the school, home, parents, and place of belonging.
Must work to earn validation of the cultural roots.
May feel or perceive social judgment that one is "Not grounded enough ".
Habits of completing educational studies, obtaining title to lands and vehicles, and laying foundations of all kinds are resistant to change. the native who wishes to change one's methods of securing shelter, a vehicle, or a diploma, will find such a project to be slow-going and demanding much time.
Try as one might to change the package of attributes, one's fixed resistance to change will persist.
comfortable results : although the home is not glamorous, if Shani occupies a hospitable rashi, His kendra position in 4 is benevolent. the native does not shift house too frequently.
There is stability if not prosperity in the childhood home. Elite education may be prevented, but a solid government-supported (Shani) education will be provided. There is stability in the ethnic culture, and sturdy common roots in the land of birth.
Karmic responsibility to attend to the foundations and shelters of life.
Slow progress in administrative roles with many setbacks and getting pushed down into menial roles or asked to do repetitive work or being consistently underpaid.
Conservative mental outlook, framed as "low expectations of others ". Expects to do the lion's share of the work in any team.
Deep frustration in the mental process. The mind moves very slowly. Works hard for their right to participate in meetings and conferences with decision-makers. Takes on secretarial tasks and other humble service. Great deal of writing in this life, much of it in vain or not receiving the recognition it deserves.
If other factors improve things such as drishti from benefics, the discipline for writing and slow laborious thought process will remain. However the native may receive due recognition for their dedicated administrative communications and production-planning service -- over time.
Early responsibilities in the childhood home, often due to loss or disability of the mother. Childhood home and parenting tend toward scarcity and strictness.
Completion of schooling is delayed. Self-education will succeed over time (if the native lives long enough).
Resistance to Change in Matters of Daily Routine
Professor Shani teaching in classroom-4 forbids change in matters of the foundational settlement "roots" and "ruts " routines.
Lake Te Anau, South Island, New Zealand
Schooling and early Childhood home; situation of the Parents; rules, security, strictness, predictability, structure
Unless Shani is very well placed, possibility of oppressive trouble with the early home life, early education, and the mother.
Easier rashi placements = Shani-Thula, Shani-Makara, Shani-Kumbha
Easier lagna placements = Thula lagna, Vrizchika lagna, Vrishabha lagna, Mesha lagna
More supportive placements of Professor Shani teaching in classroom-4 generally yield a sturdy home structure:
More challenging lagna placements for Shani in bhava-4 : (count also from Chandra lagna)
Less difficult for Mesha, Vrishabha, Kumbha, and Meena.
Fairly comfortable position for Thula lagna where the family home is conservative and conventionalized, but stable.
Also smoothe for Vrizchika lagna : the education is often stopped just short of completion, but the native may have a solid career
Despite Shani's exaltation in bandhu bhava for Karkata lagna, randhresha-8 Zanaizcara brings the karma of catastrophic-change into bhava-4, and the home life is upset by a mother who is outwardly, in public, respectable -- but inwardly, at home, unpredictable.
For Simha lagna, healing energies of the mother may be stopped by rigid rules and sexual repression
Frequently Professor Shani teaching in classroom-4 = karaka for early loss of the mother, particularly if Shani casts drishti upon Chandra. May be an authoritarian parent, focused on rules exclusively.
Absentee mothers due to work schedule, divorce, death, illness, or any other cause forces the native to self-parent. If mother is present she is very hard-working and may not have much time to devote to the native 's well-being.
Native is comfortable in a working class environment; with physical labor; with lower social ranking; with deprivation, routine, and rules.
the native will have a harsh or rule-driven mother who prefers the discipline of external performance standards to the soft and permissive" unconditional" love of motherhood. Many conditions applied to the native 's acceptability, and the mother is relentless in her constraint.
When Shani has dignity however a strong moral and material foundation based on solid work ethic and personal responsibility, with deep respect for consequences, is created in the family home. Mother is the agent of moral discipline and character formation.
Should bhava-4 receive additional drishti, the family home may be either easier or more difficult. If Shani in 4 receives drishti of Kuja, frustration and tension in the home. With Chandra, a permanent grief from loss of mother. With Zukra, fortune in home management, interior decoration, architectural engineering, other design work - especially in industrial applications.
Professor Shani teaching in classroom-4 = reasonably education comfortable results for the native, who generally has at least one disciplined and conformist parent. It is a truism in education that regardless of schools and teachers, the determining factor is educational attainment is the parents.
so long as Shani is not in a hostile rashi
If Shani is well-disposed, one serves as = a social authentication functionary who works the socially approved system of ethnic legitimacy, education, and property ownership. This person must apply sustained effort with limited resources (Shani)oward the maintenance of social and emotional security entitlements such as land and vehicle ownership, licensing and diplomas, regulation of ethnic boundaries, and patriotic defense of the motherland.
The early childhood home, indoctrination levels of education, property and vehicle acquisition, identification with the mother's cultural roots, and patriotic behaviors are fundamentally stubborn, persistent, conservative and slow.
Some difficulties or maturation required before obtaining emotional stability (4) health (6) and self-image (1); also restrains career (10). Scarcity and restraint leading to some type of poverty in the early childhood home (may be emotional, material, mental, or spiritual poverty).
The parents are deeply conservative, isolated, disciplinarians or are absent. One's sense of ethnic belongingness derives mainly from being a worker, and one may feel alienated from the land of one's birth. Deep appreciation for the experience of those who lack food, clothing, and shelter.
Professor Shani gains dignity in kendra and Shani is a welcome guest in the swabhava of Chandra. This native has a strong work ethic and is respected for maintaining regular habits.
Typical mistakes due to alternative-life karmic ignorance
Mistakes may be made repeatedly and a long-term burden carried, in the area of property ownership, patriotic actions, education, emotional and physical protection, and understanding the cultural customs of peoples.
Shani in kendra has a high rate of success in the task of learning from one's mistakes.
Once the early mistakes are corrected, the native institutes a new routine, and surprising emotional success begins to attend the one who seemed earlier to be unable to root and ground into a secure habitation.
After the age of 31 (past the first Saturn Return) = comfortable results from matters of the houses ruled by Shani.
Shani's casts 3rd drishti upon Ari Bhava the domain of medical service. When Shani occupies Bandhu bhava especially when Shani has strength, there is often a member of one's household (4) who contributes manual and communicative skills (3rd from) to human services ministry via practice of medicine.
Nature of Shani being modest, humble, and poor causes such a household member in medical practice to be often underpaid or a volunteer worker. Possibly unrecognized or untitled socially perhaps due to the less elite nature of the clinical training, but nevertheless deeply committed to serve the suffering.
House and home shelter
|transport vehicles become a source of repeating responsibility and obligation||NASCAR 1951-2001 champion Dale Earnhardt|
Winter in the old town of Brugge (Brussells) Belgium
Shani in bhava-4 = deficiency of foundations
core areas of initial lack of understanding + required repetition =
A regulator of systems of protection.
One is judged according to one's property ownership and caretaking skills.
Karma of dealing with people who are motherless, insecure, or poorly educated. Faces repeating scarcity of vehicles and property, or those which one can secure are needful of constant repair.
May be rejected by the mother's ethnicity.
Shani enemy of Chandra = in 4 = good for cultural diversity because Shani resists ethnic basis .
Four areas of special difficulty caused by karmic necessity to correct a deficiency of roots.
Core Practice Environments which require repetitive drill and careful study :
Effects of Professor Shani teaching in classroom-4
Shani is not comfortable in the bhava of Shani's enemy Professor Chandra.
However no serious harm is done when Shani occupies the bhava of life's foundations, early education, and primary caretakers. It is generally acceptable that routines, conventional behavior patterns, and predictable social and parental expectations should structure and support the childhood experience.
Parents tend to be relatively elderly and less emotionally available. The child is born when the parents have reached an advanced age according to cultural norms.
As a result, the home life in childhood consists of fairly rigorous routines. The time schedule is important, calendars and 'deadlines' are emphasized, and the quality of early education is rather regimented and conventionalized. Examinations and other proof of social achievement (Shani) are prioritized.
Duty and responsibility toward the parents, who may become burdensome to the native due to their age, resistance to change, conservatism or ignorance.
The early childhood home suffers from material scarcity or a persistent fear of being uprooted which penetrates the psychic environment.
Trouble getting or keeping properties, a feeling of exhaustion from working very hard to maintain a property or possession but losing it in the end due to an underlying fear.
The parents and early teachers are oppressive and less nurturing, more they understand their duty to enforce the law rather than cultivate childhood happiness.
Parental Resistance to change
Despite consistently expressed filial devotion to duty, the parents and birth place are fixed. The"roots " place and its customs may exhibit a persistent resistance to improvement.
Unable to remain in the birthplace due to professional responsibilities, need to find earnings outside the homeland or hometown. Parents and ethnic people may seem committed to a path of ignorance as an dysfunctional expression of tradition, but this only occurs if the Shani-yuti-Ketu ( the native is disconnected from the place) and Shani occupies a hostile rashi. Otherwise a simple oppression of scarcity and time regulation applies to the childhood home and the birthplace in general.
Some difficulties or maturation required before obtaining financing (6) and bodily vitality (1) as well as prestige (10). Native must remain in their home base (4) because neither the physical energy (1) nor the loaned capital to expand their scope (6) are accessible. There is always a bright side to Shani aspects on dushthamsha houses, which restrict dealings with difficult people.
This person is hard to please because Shani in 4 restricts emotional contendedness. If such a person is in your life don't take it personally... there's nothing an outsider can do to alleviate their internal oppression.
When Shani aspects 6, money-lenders, thieves, apothecaries (6) and government officials (10) are kept away. Looks good, but this also means Resistance and delayto getting a mortgage for buying a house, being treated respectfully in public life, or receiving health care. Shani/4 folks lack a good home foundation (often absent mother) and expect to feel vulnerable, weak, ill, and unimportant.
Emotionally and socially insecure. If Shani rules a good house then the sense of vulnerability might produce a good career in specialties of making others feel sheltered, such as teaching young children or regional political leadership. However the health and scarcity implications are always there.
Better if Shani occupies a rashi of Shani, Zukra, or Budha. Better with any type of support from Zukra
Moai Stone-Watcherson the island of Rapa-Nui * Easter Island
| "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."
~~ Gospel of Luke 11:34-35
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