BPHS Shani Mahadasha
Om Sham Shanaishcharaye Namah
Om Graam Greem Graum Sah Gurve Namah
Sauri * Sauron * Shanicarya * Saniswaraya
Pithru-daya * Marga-sthana * Dharma-bhava
Saturan * Kevan
Sauran * Shamash * Kronos * Kaivan
* Khima * Anu
* Ninurta * El * Eli
"The Old Sun" occupies
piety. Old beliefs. Rigid patronage. Sigh.
"The Old Sun"
the ninth house
Tedious piety. Old beliefs. Rigid patronage. Sigh.
larabanga, Ghana * masjid is the oldest mosque in West Africa.
Mount Kailash * Kailas * Kai-lha-za * Kang-rin-po-chey * Kangrinbokay * Gang Rinpoche
said to guard the 7th chakra of planet Earth
must preach the old doctrine
old paradigms of belief
cautious, conventional father-figures
must maintain the old beliefs
ossification (making into bones) of wisdom
orthodox paradigm of belief
rigidly structured lawful and materially defined doctrine
elder patrons, presbytery
resistance to change in catechism
karmic duty limits the availability of higher understanding, global perspective, philosophical discourse
strict religious rules maintained by elders; theological orthodoxy
conformist teachings impose material consequences for exceptionalist behavior
intimidated by difficult philosophical decisions
stiff hips; seizure of sacral plexus
limits who is a permitted friend (11) who is a permitted collaborator (3) who is a permitted physician (6)
father is strict, fearful, uncreative, lawful, separated, conventional, materialistic, punitive. or blocked; he follows the letter of the law rather than the spirit of the law
Professor Shani's classroom in bhava-9 features the experience of matching the fearful respect toward the father-figures , fear of professors, responsibility to constrain the scope of doctrine, responsibility for maintaining the orthodoxy of universities, maintaining the order of wisdom, imposing rules of uniformity upon of non-local culture, limiting the range of philosophy, applying conventional rules to the discourse of knowing.
Shani's instruction = stop matching that which is not lawful to you (stop matching the fears of others) and proceed with care.
Rigid paradigm of beliefs and social judgment upon the material behavior of the believers
The details of the ideology are nearly irrelevant since one may become strictly adherent to any set of principles whether liberal progressive or severely conservative, whether piously scriptural or fully deconstructionist. Professor Shani demands strict, rigid, no-exceptions rule of law in an unbending framework of socially imposed decisions and consequences.
Naturally, if additional graha occupy bhava-9, then the paradigm of belief becomes more complex and more flexible.
Shani-Meza * nichha (Dhanuzya radical lagna). Prone to theories of lawful origin, doctrines of first-arrived race or pioneer blood-based ideologies. Believers in competition (Mesha) for the right to hold privilege, but may structure the law so that competition is denied and elite privilege maintained for the initiators.
After Shani matures at age 36, His drishti benefits 3-6-11
Law-based, scripturalist-materialist filter upon the great truths of religious wisdom
Unyielding ideologies and rigid ideologues.
Orthodox lineage conducted via patriarchal rituals of socially ranked priesthood
Socially approved recitation of religious creed. These types of announcements are not discursive nor do they involve any degree of critical thinking. The recitation of question-and-answer format within the approved catechism is a function of hierophancy (holy ranks) of institutional religion.
Professor Shani who abhors movement is generally unable to apprehend Spirit which is a moving energy. Shani is rarely engage the reality of divinity (literally di-ven the coming out of the spirit into the human world). Rather, Professor Shani teaching in classroom-9 produces institutional ideology under the guise of religion and inspired belief.
afflicted Shani = Dogmatic preacher, punitive style, rigid and inflexible theologies, strict ideologue
yogakaraka Shani = duties of religious scholarship
strict, conservative, anti-innovation approach toward religious doctrine
Effort due to Lack of priestly, professing credibility (anti-Surya)
Professor Shani teaching in classroom-9 represents resistance to change which necessitates the effort that is required to achieve a consistently and credibly wise, theoretical, philosophical identity.
Parashari drishti to domains: 11, 3, and 6.
See: dealing with the negative expectations of Shani in bhava-9
Shani drishti into bhava-11
Shani drishti into bhava-3
Shani drishti into bhava-6
Ossification of Wisdom.
Shani in Dharma Bhava-9
Fear of change which produces resistance to change in matters of philosophical and sacred teachings and teachers.
Orthodoxy in Religious Belief and Public * worth-ship * worship (9)
Plebian Professor Shani teaching in classroom-9 either limits access to the higher philosophical discussions provided by a university education or else Professor Shani teaching in classroom-9 imposes a heavy work-duty in the university environment.
Professor Shani teaching in classroom-9 = a rigid thinker in matters of religion, due to fear of recrimination from religious authorities in a parallel life which may also be quite realistic in the present life.
Typically an ideologue who repeats a fixed set of orthodox questions and answers = a rigid catechism. the fixity and orderliness of Shani-style public religious guidance (9) may well serve to show a stony but reliable path to the confused masses.
Returns to an older, more regulated, more structured religious practice - often in mid-life
May be a convert from a more liberal childhood religious upbringing to a more hoary, conservative adult doctrine.
Professor Shani teaching in classroom-9 casts His powerful 10th drishti upon bhava-6 which causes Professor Shani teaching in classroom-9 to regulate the march of exploited and disadvantaged classes (gana).
Excellent placement for any sort of preaching functionary in large-scale institutionalized religious hierarchies. Effective regulator of belief systems.
Considered a pious and lawful person, respected for consistency and ability to resist the vicissitudes of scholarly fashion.
Purism in Priesthood
uttama- Shani = a diligent agent of social justice. Albeit the uttama-Professor Shani teaching in classroom-9 is also an upholder of orthodoxy and relatively more materialistic-realistic than other graha in 9.
Better results = if Shani occupies a rashi of Shani, Zukra, or Budha.
Religious writing = a karmic demand. Study of sacred texts is so slow and difficult as to become at times excruciating. Yet one plods on.
The attitude toward one's own father, one's own adult fulfillment of the father-role, priests, ceremonial religion, the guru, universities, professors, and sacred teachings is fundamentally lawful. Style of preaching and role-modeling of the principles of one's religion tends toward: stubborn, persistent, conservative and slow.
Resistance and delay toward wisdom, the guru and the father, sacred teachings, ceremonies and rituals, and university culture .
The particular type of resisted wisdom will be indicated by the rashi and any companion graha.
Ironically, Professor Shani teaching in classroom-9 = so busy working that there is very little time to develop spiritual wisdom. Professor Shani teaching in classroom-9 's capacity to energetically, personally engage (Mangala) with wisdom teachings may be reduced by a heavy workload
Habits of * worth-ship * worship and philosophical discussion are resistant to movement (Shani). Professor Shani teaching in classroom-9 who wishes to move forward along the path of patriarchal religion (9), taking vows and practicing ritual devotion to deities, studying the scriptures of the tradition, 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 ability to pursue the priestly path is much burdened and impeded.
However priests and professors are much present in the environment, often as restrictive agents.
Lagnesha Shani-Kanya-9 for Makara lagna often produces an orthodox believer or ideologue who recites chapter and verse of sacred scripture which is perceived not as an inspirational guide but rather as a rule book = "born to preach (9) upon the obligation (Shani) to return to the exploitive (Kanya) rigid rules of the Old Times."
Lagnesha Shani-Thula-9 for Kumbha radical lagna often produces an orthodox believer or ideologue who = "born to preach (9) upon the obligation (Shani) to return to the eternal principles of Social Justice"
More comfortable results for radical lagna Maraka or Kumbha, and for radical lagna Vrishabha or Mithunaya.
the privilege to enjoy the consolation of philosophy or even to indulge in comparative debate is much reduced due to great responsibilities when Shani inhabits 9.
Often the sign of a somber person socially identified with their somber beliefs and significant workload. Social duties accepted in the spirit of self-denial for the greater good. Believes in work.
Moderated strictness produces easier results for Mesha lagna and Karkata lagna, from which Shani-9 will occupy a rashi of Guru.
More comfortable and pleasing results:
= an indoctrinator or religious functionary who maintains the socially approved system of philosophical beliefs and liturgical process. This person must apply sustained effort with limited resources (Shani the worker) toward the maintenance of temples for religious worship, ritual practice, sacred scholarship, universities, and philosophical associations.
Some difficulties or maturation required before obtaining gainfulness. Shani delays or restricts friendship and marketplace associations (11).
Beneficial for restraining enemies (6) but also prevents or forces great discipline upon the mental processes esp. communications.
Expect some trouble with enemies, debts, and disease during Shani periods, but this trouble is resolved via respect for the social law codes (9), workplace policies (6), and being neutral and modest in matters of public decorum.
Fully comfortable results from the teachings of Professor Shani must wait for the fullness of time, yet graha drishti of a papagraha into dushthamsha is beneficial.
In general, Shani in bhava-9 is a good position, because Shani drishti - the aspect of limitation and constraint - affects only "upachaya" houses. Upachaya houses * improve with time*. Therefore Shani in bhava-9 is difficult for a young person, but Shani will give quite good results with Maturity.
Masjid Siddiqa Fatima Zahra, evening in Kuwait (Image Credit: Matthew Jacob )
|Career during Vimshottari Dasha periods of a graha located in bhava-9.||
There are many beneficial effects from graha located in dharmasthana-9 including expansion of humanistic perspective, global awareness, and contact with wisdom-figures.
Nevertheless the 10th-from-9 = bhava-6 indicating disharmony and ailment.
As a result, there may be a temporary experience of conflict in leadership roles, ailments related to job performance, unfair agreements, loss of contract, dissolution of equity, accusations, pollution, or other 6-related phenomena according to the rashi of 6 and any graha residing in 6.
If the karmesha occupies rogasthana-6, the professional life remains robust, but the career duties tend to emphasize injury, indebtedness, exploitation, or toxicity, inter alia.
Careers in labor relations, social work, medicine, and other ministries of service are usually enhanced by the 6th-angle because these professions are already dedicated to service of the hurting. Their collegial relationships may temporarily suffer somewhat but the overall mission is stable.
Limited tolerance for impractical teachings and a grounded, earthy style of common-sense wisdom . Benefits from outreach to the masses. Distrust of ritualism and dislikes frivolous ceremonies. May be atheistic or extreme religious minimalist, but is nevertheless a highly compassionate person who gives effective service to the poor and downtrodden.
Yet Shani here does favor comfortable results from compassionate care of the poor and sick (6) and Professor Shani teaching in classroom-9 will feel satisfied at death if one commits to a lifetime of dedicated service. he guru, if any, hails from a modest background. Ideal for karma yoga of selfless service in difficult conditions. Understands and effectively helps those who can accept only very small increments of wisdom. Wants sacred teachings which directly address material needs.
|Father * Guru|| Conservative, sober personality. |
Heavy karma for the dad. He is typically a laborer or burdened man. Suffers lack of movement in some way, according to the rashi. He suffers from a rigid fear of change. Unyielding and negative beliefs.
Professor Shani teaching in classroom-9 tends to prefer a time-tested interpretation of sacred scripture and a reliable, lawful hierarchy of preachers priests and professors.
One's own indoctrination into truths occurs in the old-school style. The professor, the preacher, the proselyte, the guru-figures tend to utilize; rigid social ranks and class divisions.
;The native and the native's father favor conventional beliefs and doctrine. One may feel obliged (Shani) to perform acts of public piety in order to satisfy the social requirement to demonstrate conformity of belief.
|Children and Grandchildren||
Granchildren and also to some extent one's own children ...may be delayed, or long separation, or they may provide a heavy material responsibility.
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 . May endure a scarcity of deep faith due to an equally profound realism about the limitations of human religion.
May be alienated from the hard-working father or the guru.
Shani in 9 = good for honesty because Shani resists pious facades.
Fear of faith, fear of religious vows.
Professor Shani teaching in classroom-9 Learning Curve =
philosophy, religion, wisdom-cultures, priesthood, and world travel
Professor Shani teaching in classroom-9 =s challenged to repeat many"practice" iterations while learning the art of applying religious and philosophical life principles in daily life.
Professor Shani teaching in classroom-9 tends to feel burdened by the weight of religious orthodoxy. A pragmatic nature encourages skepticism in the philosophical life view.
The father = troubled by self-contempt, denial of truth, or personal doubt. One may disavows the spiritual efficacy of ritual, accepts the validity of scripture only as a cultural artifact, and resists the change which results from living in the presence of the divine.
Native may have been a priest in another lifetime, who suffered a loss of faith due to materialistic corruption of the spiritual teachings.
Better results from Shani in uttamza, swakshetra, or hospitable rashi of Budha or Zukra.
Shani = karaka for government, bureaucracy, and social order. Typical of lagnesha Shani in bhava-9, one feels a personal responsibility to reinforce the conservative structures (Shani) of morally-principled social behavior.
Shani generally takes a negative, often punitive, approach to philosophy. He tends to be concerned with what"not" to do and resistance to change rather than suggestions for action or positive change.
Under influence of elderly Professor Shani teaching in classroom-9, hoary old things are perceived as more religious, more sanctimonious, and more wise.
Lagnesha Shani-Kanya -9 for Makara lagna = "born to preach (9) upon the obligation (Shani) to return to the exploitive (Kanya) structure (Shani) of social rules of the Old Times ."
|Core Practice Environments which require repetitive drill and careful study :||
9 = father, traditional religious beliefs, temple discourses
11 = conventional methods of earning, especially manual labor and caste craft
3 = routine daily thoughts and conventionalized, scripted conversations
6 = workplace routines, servitude, being held into lower-rank or less prestigious jobs
| rigidity and limits || |
The father is elderly, punitively orthodox, or has a rigid personality. The guru, if any, is rigidly conservative and teaches his students to fear innovation or change.
The old way is the only way. The temple becomes a place of public duty and repetition of traditional rituals, rather than a sanctuary of learning and site of joyful praise.
There may be comfortable results from all of this if Shani = uttama or swakshetra, e.g. respect for elderly authorities and success in professions which slowly, slowly ascend the hierarchies of university, priesthood, et-cetera.
| 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso |
From Here to Enlightenment:
An Introduction to Tsong-kha-pa's Classic TextThe Great Treatise on the Stages of the Path to Enlightenment,
p. 35 - 36
| "What we want to eliminate is grasping that is grounded upon falsification of the object, distortions that arise as afflictions grasp at the apparent substantial existence of an object. |
Some texts say that mental states such as compassion and faith are, by their very nature, virtuous and thus cannot at the same time be afflicted mental states.
Yet there are other texts that refer to afflicted compassion or afflicted faith.
For those of us who have not realized emptiness, when we generate strong devotion toward the Buddha perhaps there is within that faith, within that devotion, an element of grasping at the Buddha as substantially real.
This makes it an instance of so-called afflicted devotion.
Still, it is important to distinguish grasping rooted in falsification and distortion from the attachment, focus, or holding that we associate with compassion.
In our immediate experience, these two forms of grasping may seem the same, but in terms of the overall mental environment they are quite different.
Compassion is fact-based , while distorted grasping is not."
Thirunallar Temple in Karaikal, Puducheri (Pondicherry) India hosts the temple of Lord Darbharanyeswaran, a form of Lord Shiva. Within the compound is the shrine of Professor Shani = Tirunallar Saniswaran .
|When Professor Shani teaching in classroom-9 brings fortune :|| counted from Thula lagna and Kanya lagna, Shani becomes lord of putra bhava. |
For Thula and Kanya, Professor Shani teaching in classroom-9 creates a Dhana yoga that is generally auspicious not only for money but other varieties of treasuries as well = vidyapathi-5 in dharma bhava.
Professor Shani teaching in classroom-9 can also be auspicious for Mesha and Meena lagna for which Shani = vriddhipati-11 ; the eleventh lord in the ninth bhava creates a dhana yoga.
| Similar to Shani-in-6 but less immediately favorable. |
Professor Shani teaching in classroom-9 is delays prosperity due to Shani's constrain-and-delay drishti upon the 11th house of gains/income.
Sober realism in matters of priestly education and religious liturgy can produce a distrust of ceremonial pomp and resistance to self-serving displays of religious piety . Yet Professor Shani teaching in classroom-9 is quite able to appreciate the value of structured human-to-divine communication (9) and one gains a pragmatic knowledge of how to serve the people's need for connection to their gods.
Psychologically, one bears a deep tendency toward anxiety and worry about the authenticity of sacred teachings, which is due to blockage upon access to the conventional socio-religious apparatus. Professor Shani teaching in classroom-9 is sincere in life, but karmic inheritance of ideas about material laws which emphasize scarcity (Shani) in place of abundance (Guru) and physical hard work (Shani) in place of faith and wisdom (Guru) can restrain overall prosperity no matter how much effort Professor Shani teaching in classroom-9 invests in his duties.
The trick with Professor Shani teaching in classroom-9 is to develop a pragmatic faith based not on blind trust or childlike imaginings (Guru). Professor Shani teaching in classroom-9 should to appreciate the Ben Franklin adage"the Lord helps them what helps themselves " .
Knowing that wisdom is not easily obtained in this life due to Shani's stubbornly pragmatic materialism, Professor Shani teaching in classroom-9 stands ready to produce extra effort in religious and philosophical works, so that one may meet the Divine half-way, through modesty and hard work with very little easy glamour.
Past-life resistance to faith is generally based in having placed one's trust in outside religious structures, authorities, or belief systems and suffering the effects of the weakness caused by investing faith outside oneself.
Having faith in oneself and one's own efforts is exactly the same thing as having faith in the Divine, since the Divine is within and not without.
Locating the source of faith within oneself, without regard to external religious behavior and belief systems, yet continuing in conformist religious practice, is actually the best route to relieving the worry and anxiety about whether God will really help one in times of need.
The answer is yes, one will always be supported through the internal partnership of human and divine. But when Shani occupies the house of ceremonial religion, one is constrained to conformist practice in the outer appearance, and the Divine does not appear to be "customized" to one's own life circumstances.
Looking for God in external religion, one may not see the accurate reflection of one's own self in ritual and legacy belief systems. It may appear to be nothing more than "the opiate of the people"as Das Kapital 1818-1883 economics Karl Marx so piquantly wrote.
But underneath the superficial and conformist religious systems there is a layer of permanent and unbreakable connection between human and divine, and this layer is the place where Professor Shani teaching in classroom-9 with Shani in bhava-9 must begin to develop faith.
This is faith in the power not of ritual but in the power of one's own mind. The mind is inherently wise, and the Structure of communication between human and divine is built into the human design. That channel which carries the communication between human and divine, the channel of wisdom, realization, and faith, is always present and functioning in the mind of each person.
When Shani occupies the house of religion, Professor Shani teaching in classroom-9 is not impressed by external displays of piety. However, to avoid the negative consequences of anxiety and worry due to lack of trust in divine support, one must invest in the power of the subconscious mind to evoke The financial wealth -bringing and wellness-ensuring"Channel 9".
Shani in bhava-9, when properly appreciated, cuts out much of the baloney of organized religion and forces Professor Shani teaching in classroom-9 into a pragmatic and true faith in a personal religion not controlled by priests or cultural baggage.
Although worry and anxiety are not a fun reason to pursue the development of true faith, the results for wealth, wisdom, and life abundance can be very good - over time - with Shani in 9.
Marketplace associations are slowed but not denied; steady income through patient, conservative market behaviors and personal effort.
Not a marketplace maverick. Tends to prefer working as a salaried ('salt pay') employee rather than take risks with the income flow. Upstream/downstream relationships are blocked; you don't get connected (easily) to the people who can help you get what you want.
Father-figure and guru-guide
Father-figures typically are emburdened by a very modest social standing which causes social connections (11) courage (3) and problem-solving (6) to be under-resourced.
|Saturn's glance upon the dushthamsha 3 + 6 = generally helpful.|| |
Shani slow-down drishti restricts the speed of mental confusion through excessive wordiness (3) and karmic resistance from enemies (6).
risk-averse Shani may however be too cautious in undertakings and fearful of the ever-present negative underbelly of human behavior (6).
Professor Shani teaching in classroom-9 = a good and sincere person who suffers lack of faith, due to lack of qualified religious/moral guidance as a child. The father is absent or distant. Major trust issues in divine communication channel (Channel 9) - but like all Shani matters these are resolved through maturation. Shani provides the wisdom of practical, material - Over Time.
|Burden of the University, especially for instructors and administrators|| Shani in dharmasthana may find that university governance duties, committee work, and other bureaucratic drudgery is nearly unbearable at times. |
This is a karmic peculiarity of Shani-in-bhava-9.
The joy of philosophical inquiry that is normally associated with dharmasthana is nearly annihilated by Shani's plebian attitude and humorless focus upon rules.
Therefore employment as a university instructor will never be fully satisfying; and the same applies to self-study of philosophy or self-study of religious scripture.
The going is slow, but as with all things Shani rewards arrive in elder years, after a careful and non-judgmental habit of study and teaching has become deeply embedded in the daily routine.
La Cathedrale de Sainte Cécile, Albi, Tarn, France. Edifiée de 1282 à 1480
|"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."
~~ Luke 11:34-35
file update: 17-Mar-2018
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