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Rashi * Graha * Bhava * Gochara

Shani Main Page

  1. Shani in classroom-1
  2. Shani in classroom-2
  3. Shani in classroom-3
  4. Shani in classroom-4
  5. Shani in classroom-5
  6. Shani in classroom-6
  7. Shani in classroom-7 * digbala
  8. Shani in classroom-8
  9. Shani in classroom-9
  10. Shani in classroom-10
  11. Shani in classroom-11
  12. Shani in classroom-12

  1. Shani in Meza * nichha
  2. Shani-Urisha
  3. Shani-Mithunaya
  4. Shani-Karkata
  5. Shani-Simha
  6. Shani-Kanya
  7. Shani-Thula * uttama
  8. Shani-Vrizchika
  9. Shani-Dhanuzya
  10. Shani-Makara-Draco
  11. Shani-Kumbha * mulatrikona 0-20
  12. Shani-Meena


OM sham shanaishcharaye namah

Professor Shani

Sauri * Sauron

Shanicarya * Sanisvaraya

Shanaidev Bhagavan

resides in


Ghate * Gata * Ghatin


Kumbh * Kumbhadhara * Kumbharaazi


moolatrikona = 0-20 degrees

Saturan * Kevan * Khima

Saturn * Sauran * Shamash

Kronos * Kaivan

Anu * Ninurta * El * Eli

"The Old Sun"


Aquarius * Arka * Arqua * Aquarietis

;Aquila the Eagle

Verseau * Varsator


co-ruler Shani ++ co-ruler Rahu


Shani-Kumbha game-plan scripted elements may include:

  • heavy effort to maintain and regulate networks

  • survival fear of mass assembly

  • obligation to impose lawful public systems upon economies, ecologies, communities, associative linkage, distributive linkage, knitted-knotted-noded-networks

  • physical pressure in connective tissue, nerves, skin, ankles

Public Figures

Shani-1 * Shasaya Yoga = burdened by impulse + obligation to make regular, stepwise movements

Shani-2 = burdened by heavy acquisitions + obligation to lawfully conserve old values

Shani-3 = burdened by cohort + obligation to respectfully discuss

Shani-4 * Shasaya Yoga = burdened by parents + obligation to protect the home culture

Shani-5 = burdened by celebrity + obligation to regulate creativity, students

Shani-6 = absence of accusation and disease + obligation to argue-defend-explain


Shani-7 * dig-bala * Shasaya Yoga * burdened by equity + obligation to form lawful alliances

Shani-8 = burdened by occult forces + obligation to lawfully keep secrets

Shani-9 = burdened by change in doctrine + obliged to take preacher-teacher role. Rigid father.

Shani-10 * Shasaya Yoga * burdened by leadership duties + karma of highly visible public roles

Shani-11 * burdened by friendly association + obligation to regulate economic earnings

Shani-12 = burdened by retreat + obligation to take lawful sanctuary while hosting the wisdom of the ancestors

Shani enjoys residing in Kumbha rashi where He naturally imposes regulatory order upon networks of all kinds, including social, economic, and electro-magnetic. He rules the terrestrial internet and the larger communications grids that map Earth into the galactic exchange webs. Structured-linkage Shanaicarya = the ultimate networker.

Shri Shani prefers content that is old, dry, sober, intolerant, narrowly defined, serious, inflexible, punitive, working-class, mass-oriented, ranked, status-conscious, hierarchical, economic, distributive, associative, structural, statutory, and respectful of elders.

Disciplined, principled effort to achieve Community, Economy and Connectivity.

Shani does some of His best work in His mulatrikona rashi of Kumbha.

Reformist conceptual thinkers with broad social viewpoint. One works well in structured scientific + economic environments.

Social activist. Can be a revolutionary change agent because they have a certain "x-ray vision" that sees the nervous system structure of human organizational psychology .

Conceptual vision points to openings where a social policy change is ready to be made. Very capable networker.

in svakshetra, Shani keeps one's economic good sense intact; one is well-connected to sober and responsible folk who conduct themselves in a lawful manner within the marketplace of goods and ideas.

Earnings regulated by law; gainful in a slow and steady fashion. Functions well as a bureaucrat; patient tolerance for the plebian policies large organizations such as corporations and government settings.

Can be effective social change activists within almost any ideological framework, from very conservative to very liberal and everything in between.

Having chosen one's values early in life, these native tend to be ideologues, rigidly loyal to principle , at the expense of adaptation and flexibility.

Flesh-body Stress zone: the skin, ankles.

  • Shani is very strong and scientific in Kumbha, where He operates complex and elaborately regulated systems.

Shanaicarya particularly favors the promulgation of conceptual systems into social systems; Therefore, when placed within one of the educator bhava (3,4,5,9) or when accompanied by effective announcer-graha (Budha+ L-3) Shani can be a tremendously effective philosophical-scientific educator.

Shani in svakshetra Kumbha favors a structured, networked, rule-defined view of the universe.

Shani-Kumbha is charged with bringing the economic distributive systems and the community mindedness of the Age of Kumbha into focus of communication and service

Shanaicharya's orientation in Kumbha is conceptual-system rather than social-system (Makara) but elaborate social philosophical systems are well within Shani-Kumbha's purview.

Shani is even stronger in Kumbha than in Makara. At the human-body level, Kumbha's portion of the mula-dhara chakra marks the transition point: where the subtle pranic energy is on its way up the lunar side of the Kundalini channel. After having reached the bottom terminus of the lunar side, in Makara rashi.

Occasionally Shani-Kumbha can do a radical "swing" from right to left, changing the values but retaining the rigidity! Sharply focused and typically successful in implementing rational schemes of all kinds at both the personal and public levels.

  • If Shani occupies a leadership position, native will be highly structured and disciplined in public service.

  • Can suffer a downside of svakshetra Shani similar to Shani-Makara, if Shani dominates the radix. Can become identified with social responsibility to the exclusion of all else.

Shani-6 in Kumbha rashi

Excellent placement for success in public health medicine, health management organizations (HMO), large government medical systems. Benefits from import-export business (esp. items of basic necessity) and work in foreign lands, service work in temples as architect, engineer, plant manager, groundskeeper, custodian.

Shani = Dhaniztha , pada-3 =

  • "A tall and clear complexion with large head and face. A graceful appearance. You may have had academic studies in science or art subjects. Addicted to sexual encounters and alcohol. You are very harsh in speech and fiery in temperament."

Shani is the agent of no-change, conformity, uniformity, non-movement, non-innovation, freeze-up, seize-up, stop. Shani's rashi shows the type of environment in which Shani must lawfully be situated; Yet, the people, places, and things in this environment are anathema to Him, and He must always resist them. Shani's rashi shows "where is the lesson stuck" in the karmic curriculum.

It is a study course that one must repeat. This course has theory, problem sets for practice in applying principles to abstract problems, laboratory experiments using real substances, research papers presenting what others think about the topic, projects demonstrating one's ability to put theory into practice, and final examinations.

Shani's rashi shows the difficult environment with its features and actors, who create the venue in which Shani expresses fear, anxiety, and punishment, along with stepwise earning of the privilege to advance in hierarchies and imposition of lawful social order.

Delay, but not Deny

In Professor Shani's natural rashi of Kumbha, No-Go Shani says "not 'no', but 'slow'" to the networking, community-oriented, ecological, economic, persistently connected, step-wise earning, lateral-linkage, associative, distributive, scientific, electronic, systematic characteristics of Kumbha.

Although Shani cannot prevent the existence of Kumbha's constant, orderly networking and participatory connectivity, Lord Saturan can prevent these behaviors from moving forward too quickly. Shani fears mass movements in Kumbha; even while He facilitates large-scale increase in economic and governance participation by providing orderly processes for integrating additional participants into interlocked communities.

Shani resists disorderly expansion; therefore Kumbha's linkages must be tightly regulated even while the network is extending. Shani resists any sort of disorderly environment. He hates the irregular, the unanticipated, the instinctual, and the sudden.

Shani-Kumbha will permit and even support systematic expansion in participatory networks, including significant social-progress movements and addition of new classes of people into market economies -- but this progress MUST be slow and orderly.

Shani-Kumbha supports every expression of distributive and associative connection, so long as the rules of distribution and the rules of association are uniformly applied, scientifically verifiable, repeatable, and politically neutral.

Kumbha's relationship to political Simha = the balanced 1-7; therefore governance via participatory political process is acceptable to Kumbha so long as the one-to-many contract is fairly balanced (1-7) and uniformly regulated.

(By contrast Simha-Makara hold an awkward shad-ashtaka 6/8 angletoward Simha represents the animosity between Simha individualistic charismatic politicians vs. Makara the small, privileged elite class that applies uniform rules of law to all in the great base of the pyramid.

Professor Shani-Makara feels threatened by political excitement, and generally tries to suppress it.

Shani does His best to delay, withhold, constrain, and restrain unnecessary action. But in systematic Kumbha, Professor Shani feels at home. Shani-Kumbha is not afraid of staged, regulated changes to the systems. Therefore, Shani becomes quite strong in Kumbha.

In Kumbha, Shani experiences the environment around Him as quite regular. Distribution networks for the delivery of goods, services, and ideas are hospitable environments for Shani, and He cooperates successfully with like-minded others in fields such as economics, market research, scientific study, orderly social-participation activities, and systems regulation.

He resists broken links within systems and the people who exploit those broken links; He resists anyone trying to participate in economic and political systems in any sort of irregular fashion; He freezes their disorderly actions in real time; He stalls and prevaricates to distract and discourage those who would substitute impractical ideals or personal desires for the rule of law.

The classroom environment of Professor Shani uses various types of barrier and blockage to prevent or at least retard any sudden, link-damaging movements within large systems.

Professor Shani-Kumbha is Typically, Rather straightforward and reasonable in character, although their lives may seem to have more economic and social-class pressure than average.

Shani- Kumbha dislikes 6th-from Karkata and 8th-from Kanya. Karkata appeals to local custom and home-habit rather than large-scale community view; and Kanya reinforces the marginalization and exploitation of weaker classes.

Neither of these human behaviors supports the cosmic-scale participation that Kumbha seeks. If the nativity is free of graha in either Karkata or Kanya, life may proceed with predictable uniformity and adherence to the rules of economic and social success. However, any graha in Karkata or Kanya may be problematic during a Shani bhukti .

Scientific, lawful, value-neutral large-scale systems applied toward social management and work tasks. Particularly good in large human systems such as marketplace economy

highly complex grid systems such as advanced electro-magnetic networks

integrated social infrastructure, advance of social civility

Q: What are my work options during the 19 years of Shani Mahadasha, when my Shani is in Kumbha.

Do I have to work in corporate jobs because of Shani? I want more independence and really I want to start my own business.


Most modern USA business enterprises are legally incorporated, including shops, farms, and schools.

Most religious organizations, research facilities, and independent professional practices are also incorporated -- mainly to prevent severe losses in the event of a lawsuit.

Incorporation is a legal status. Therefore, corporate employment is a very common experience.

If "corporate" signals the paradigm of large-scale, big office building, many employees, bureaucratic organization, and uniform regulatory policies, then yes, Shani-Kumbha can be understood as a "corporate"; environment.

Generally, Kumbha signification = institutional, systems-oriented, economic, marketplace-centered, linked social-participatory, extensively networked, and futuristic. Kumbha rules electromagnetic device networks such as the modern internet and its galactic extensions.

The essence of Kumbha is linkage.

Shani does not signal independent, unique, creative, individually entitled actions. Therefore, when envisioning the unfoldment of a 18-year-long mahadasha of Shani-Kumbha, it may be wise to frame the vision in terms of roles that one may wish to hold within large rule-governed systems, marketplace economics, scientific exchange webs, and other Big Nets.

Each bhukti brings a unique specialization. Against the backdrop of the unified systems theme, look for individual bhukti which may promote more entrepreneurial or independent activitiy on a temporary basis.

QUOTATION Das commentary

"Woman and wine is the language of life,

  • obstinate, cheat, dishonest, aggressive, irreligious, debauch,

  • will take up many jobs and finish none.

Heightened intellect,

  • convincing, rational, serious,

  • scientific in your approach.

Sociable, accumulative and affable."


Mormon Temple in Salt Lake City, Utah

economic distinction


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"The resistance to the unpleasant situation is the root of the suffering. "

~~ Be Here Now, Baba Ram Dass

"Progress comes by maintaining constant effort in daily practice".

~~ 14th Dalai Lama 1935- Policy of Kindness Tenzing Gyatso(1997).