Shani occupies 7th-from-Chandra
OM sham shanaishcharaye samah
Sauri * Sauron
Shanicarya * Sanisvaraya
Saturan * Kevan
Sauran * Shamash
Kronos * Kaivan * Khima
Anu * Ani
El * Eli
// The Old Sun, the Best Sun //
the seventh house
rigidly structured lawful vows and consecrations
loyalty to the contract * allegiance to the agreement
Old contracts. Sigh.
"A sense of duty is useful in work but offensive in personal relations.
People wish to be liked, not to be endured with patient resignation."
[obligatory hierarchical contracts] [strict status-positioning vows]
[rigidly ceremonial alliances] [maintains the formal marriage displays] [limited political rights in partnership]
[obliged to maintain lawful alliances] [must uphold contractual agreements]
LEARNING PATHWAY of Shani-7 may involve necessary dealings with
Shani in Yuvati bhava-7
graha-drishti to domains: 9, 1, and 4.
Drishti into tanu-sthana-1 = powerfully structures the personality with discipline, lawfulness, and work toward equalizing society.
See: dealing with the negative expectations of Shani in bhava-7
All forecasts improve with planetary support from Shukra.
Residing in bhava-7, Shani gains special directional strength = dik-bala = His power to build character through endurance tests of loyalty in partnership.
Shani-7 grants socially approved contract behavior that is lawful and stable. Shani supports the orderly completion of mandate to marriage equity, maintenance of trusts, and conducting fair deals.
Typically faithful to a contractual obligation. Follows-through to ensure that legal and material responsibilities are satisfied. Shani is not known for joyfulness. One is rarely romantic or expressive of appreciation, but rather steadfast, reliable, and mature in conduct.
Heavy responsibility to maintain contractual agreements and unchanging conditions in partnership alliance.
Generally, one becomes the plodding workhorse within any contractual arrangement, whether marital, employment, diplomatic, financial, other deal or bargain.
A pillar of society. But the effort is wearing.
Benefits of Shani in Kendra include steadiness, reliability, dutiful approach to social relationships
Shani imposes routines, conventional behavior patterns, predictable environments, and realistic expectations .
In kendra, Shani's influence is overall favorable due to the value of regularity in those environments.
Professor Shani-7 the Taskmaster in kendra AND in Makara, Kumbha, or Thula may provide benefits of a highly disciplined and routinized personality
Possible for Karkata indriya-lagna, Simha indriya-lagna, and Mesha indriya-lagna
Advocacy = 7 = balance, representation, equity
Effort due to Lack of diplomatic credibility (anti-Surya)
Professor Shani teaching in classroom-7 represents resistance to change which necessitates the effort that is required to achieve a consistent and credible trustworthy, partnered identity.
Shani social structures = regulated vertical hierarchies [Makara] and lateral systems [Kumbha] . Shani in bhava-7 = alliance-regulating and contractual duty structures. Work and respectability = core values of life's core partnerships.
Bitter resentment is possible when Shani occupies a rashi of Mangala or when bhava-7 suffers incoming Kuja Dosha.
Despite feeling oppressed the native insists upon fulfillment of marital duty. Rigidity in marital practice and resistance to accommodation, adjustment or counseling can be an obstacle to happiness. Yet, the avowed relationship remains socially fixed according to the terms of the contract, unless a catastrophic change occurs via actions of the randhresha-8 or Mangala.
Mutual aspect of Shani with Mangala can be oppressive. Mangala insists on moving forward yet Shani resists change and Shani signals the native to persist in the union regardless of obstacles. Shani persists. Professor Shani as an agent of marriage feels obliged to absorb the stress of Mangala's perpetual battering competitiveness and restlessness into the marriage union without permitting a break-up.
Worst scenario: the verbally hypocritical and complaining Mangala Kanya 4 + depressive Shani Mithuna 7. May be helped by a positive Budha.
Professor Shani teaching in classroom-7 in rashi of Budha may generate anxiety regarding Terms of the Contract. Fear and worry regarding agreements and unions.
Must work hard to earn validation of the alliances.
Scarcity of equity. "Not equal enough" syndrome.
Attracts a partner who values work and social station more than amiability or pleasure. Marriage arrangements emphasize material stability and fulfillment of social duty.
= a legal functionary who works the socially approved system of contracts and alliances.
Professor Shani teaching in classroom-7 must apply sustained effort with limited resources [Shani] toward the maintenance of systems of negotiation and arbitration, marriage and partnership arrangements, counseling and advising, crafting of alliances and treaties, and balancing mechanisms at every level of reality.
Attitude toward marriage contract, business partnership, agreements and the negotiating process is fundamentally stubborn, persistent, conservative and slow.
Professor Shani teaching in classroom-7 life union requires sacrifice and personal discipline .
Supports marriage to a mate who is older, socially conservative, rather plain, conventional, simple, or hardworking. Naturally, additional graha in 7 will alter this Shani-mate profile; but even when additional graha occupy 7, among the mate's complex traits is usually a feature of being somewhat elder.
Some difficulties or maturation required before obtaining the blessings of wisdom/father (9) and security/mother (4) via the full 3/10 aspects while casting the 75% aspect upon body image/self (1).
Professor Shani teaching in classroom-7 harms ALL of life's fundamental -childhood relationships of mother-father-self.
QUOTATION Traditionally, for Feminine nativities
For the husbandly-companion,
For one in the wifely-companion,
Professor Shani teaching in classroom-7 - intractable personalities must be contracted
Habits of bargaining and negotiation in contractual relationships = resistant to change.
Marriage is resisted until after the socially conventional age has passed. Marriage counseling, labor contract bargaining, and other adjustments to alliances which might accommodate the changing needs of the partners, is slowed or prevented entirely.
The marital contract is fixed. Unless other factors such as Kuja dosha might interrupt Shani's tightly regulated conventional march of Time, the marriage persists by carrying a heavy burden of responsibility but divorce is not likely and in many cases not socially possible. If marriage is arranged, the spouse hails from a lower social class and has common habits..
One who wishes to change the spouse's behavior may find such a project to be slow-going and demanding much time. Try as one might to change the package of marital attributes, the spouse's expectations are fixed.
comfortable and pleasing results
the spousal appearance and behavior may change very little over time. The spouse may have a surprisingly youthful appearance as a result. This spouse looks old or world-weary [Shani] in the first part of life, but because Shani resists change, this one may look surprisingly "timeless" in elder years.
Shani narrative in bhava- 7
must stay yoked
pre-incarnationally planned duty imposes effort to maintain lawful alliances
[dik-bala] Shani = consecrated yogic discipline vows
Social duty defines the marriage yoke.
difficult contractual decisions
dry, rigid (external) genitalia; seizure of paired organs
fear of alienation and imbalance-seeking-a-remedy
Fear-based Limitations on growth and change
No-low compromise allowed
materially defined, socially fixed relationships
inflexible interpretation of contract
focus on Social Duty
Professor Shani's classroom in bhava-7 features the experience of matching matches the fear of the partner , fear of the contract, fear of trust, fear of faith, fear of negotiation, fear of balance, fear of the mother's mother.
Shani's instruction = "stop matching that which is not lawful to you" (stop matching the fears of others) and proceed with care.
Shani gains dik-bala "dignified value" in bhava-7 which greatly stabilizes (but does not lessen) the effects of age, sloth, and bitterness upon matters of bhava-7.
Despite the fact that society benefits from one' loyalty to vows and contracts, agents of yuvatisthana nevertheless may be empowered to enact a fearful, life-threatening [Shani] script of punishment and restriction.
Agents of bhava-7 = partners, mates, match-makers, advisers, counselors, advocates, bargainers and brokers, traders, negotiators, arrangers of deals and contracts, legal officials who determine resolution in the law courts.
The bhava-7 agents say:
You follow the rules, or else we (the mate, the brokers, the weight-balancers) will eject you from the avowed agreements and freeze your access to the shared wealth held in our partnership.
Professor Shani teaching in classroom-7 narrative of the threat of alienation and imbalance-seeking-a-remedy is further embroidered with contributing voices from Shani's rashi, incoming drishti to bhava-7, Shani's angle from Chandra, Shani's placement in navamsha, planetary tenants in those bhava ruled by Shani, et-cetera.
Rigid Shani can produce an environment of non-growth due to refusal to compromise justified by strict letter-of-the- law adherence to principle . A culture of separate but equal commitment to fulfilling social duty expectations of marital longevity without benefit of emotional, mental, or spiritual sharing may prevail.
Thus Shani residing in 7th from lagna or Shani in 7th from Chandra may signify long-enduring but fossilized unions which subsist materially but do not always nourish meta-material growth.
Also rigidity in interpretation of principles of contractual union = a general reality for Karkata-Simha nativities for which Shani activates yuvati bhava, unless Shani is well-disposed (not in 6, 12, or 2; not in a hostile rashi.)
// Compromise // is the art of accommodating and adjusting the peer contract in order to accommodate the changing and developing needs of the partner.
If restrictions are imposed on the potential scope of compromise even before the relationship has been established, then it is realistic to expect that very few relationships will be allowed to mature past the initial material stages. Long-lasting, growing-together relationships require constant readjustment, renegotiation, and compromise.
Healing Lavender * Sacred to Shani
dik-bala Shani -7:
Spouse is hard-working, reliable, respectful, rigid in attitude, change-resistant, pragmatic, and often pessimistic .
Marriage can potentially carry oppressive duties, entailing heavy social and material responsibilities, yet dik-bala Shani produces a lasting balance via resistance to contractual change.
The spouse may be experienced as a modest or humble person; judged perhaps from the outside as a burden or one who is associated with minimal aspirations, steady work, enduring labor, tests of time and experience, age, or retardation. Yet, the yoked partners are typically faithful to their avowed trust. Each may see the other as a source of weighty obligation, and possibly each believes they have "married down" due to some perceived vulgarity of the spouse.
Barring the presence of other more lovely graha in yuvati bhava, the Shani-7 spouse may be less educated and less reputed socially when compared to the native.
Yet much depends on Shani's rulerships. If Shani is a yogakaraka from indriya-lagna or from Chandra lagna, the spouse may be a highly educated or highly professionalized agent.
The partner shares a powerful work ethic with the native . Shani benefits career in 10th-from-10th. With Shani's solid material focus, the spouse will shoulder any necessary burdens and work long hours to build a respectable public profile. Shani gives longevity, so this partnership even if crushingly difficult typically lasts a long time, again barring any complications.
(Complications example: Shani-Dhanusin 7 catching the glance of Mangala-Kanya from 4 is positively unsustainable, and no matter Shani's sober contractual diligence it may break. )
The partners work very hard to stay in the contract to maintain respectability, and getting out of the promise if that becomes necessary may be quite difficult.
Accepting limitations - sometimes stringent limitations - may be the key to happiness with this position.
Supportive placement for spouses who work together, especially in humble service work or agriculture where the material outcome of the partnership can be proven. It is important when Shani occupies 7 for the value [Shukra] of the contractual output to be materially measurable.
Shani in bhava-7 is undeniably difficult emotionally. Consider that from kalatra bhava, Shani casts oppressive drishti upon one's wisdom and guidance from the father (9); body/self appearance (1); and social security, home, schooling (4). the native may feel much criticized and constrained by public opinion regarding how one should or should not (Shani, Shani) conduct a marriage union or business partnership.
Realism and low expectations will help maintain good marital health.
Shani in bhava-7 = deficiency of harmonious agreement
core areas of initial lack of understanding + required repetition =
Repeating Homework Assignments
Preincarnationally planned pressure
One = judged according to one's balancing and diplomatic skills.
Repetitive task = Akashic memory patterning = dealing with people who are unbalanced and disagreeable. Always short of equity. Does not extract value equal to the investment. Carries the heavier burden of responsibility in marriage and contractual partnership.
the native is challenged to repeat many"practice" iterations while learning art of crafting and keeping agreements . The lifetime is devoted to the slow and patient eradication of the at-birth deficiency regarding loyalty and consistency to the terms of agreement, arts of negotiation and diplomatic skill, valuation and validation of the partner and the partnership,
Professor Shani is a friend of the landlord-7 Professor Bhrigu the master of agreements. Shani-7 in any rashi supports pragmatic, working relationships because Shani resists impractical agreements .
Four areas of special difficulty caused by pre-incarnationally planned necessity to correct a deficiency of agreement.
One never quite in agreement. 100% drishti to 9 and 4 = both mother (4) and father (9) judge the native (overtly or covertly) and the 75% drishti = one judges oneself.
Core Practice Environments which require repetitive drill and careful study
Repetitive Ignorance-Purifying Exercise = Effects of Professor Shani teaching in classroom-7
Distrust and suspicion toward the spouse, who may hail from a lower social class and whose equality to oneself seems doubtful. Dislike of the constraints of marriage, but these are grudgingly accepted in exchange for conjugal pleasures. The spouse is ignorant or intractable. Possibility of widowhood if other effects also point toward that outcome.
Shani in a hospitable rashi of Shani, Shukra, or Budha = a deeper acceptance of the value of stability which is stronger than the oppressive constraint. In rashi of Guru, Kuja, or Surya, extreme Resistance and delay to the contractual bond, feeling of servitude to the spouse, or of being chained to someone below one's own status who suffers bad habits.
Professor Shani teaching in classroom-7 is a legalist who specializes in rules, terms, and conditions of contractual relationships. Shani cherishes few expectations of"unconditional love" from mother, father, spouse, or self. One becomes a duty-oriented spouse focused upon conditional requirements and material achievements as the means and method of achieving a lasting balance.
Minimal inspired love in the marriage, yet dik-bala Shani produces plenty of respect for a dignified partner who can follow the rules of committed partnership. Good material success due to dedication and work ethic of the partner. Emotionally it may be unbearably materialistic and duty-oriented, unless yuvati-bhava receives softening drishti from a friendly graha.
First Epistle to Timothy (1 Timothy )
"... Honor widows who are truly widows.
But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.
She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, ..."
file update = 22-Sep-2021
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